rich,' have been transposed, and that the prophet wrote,' He made his grave with the rich, and was with the wicked in his death; and that the clauses, too, have been transposed-' He was with the wicked in his death, and made his grave with the rich.' This is to use a very unwarrantable freedom with the sacred text. Others have supposed that the word rendered in his death,' means his sepulchre; so that the two clauses are strict parallels- His grave was given him among the wicked, but his sepulchre was with the rich;' but there is no reason to suppose that the word has any such meaning.

By the application of the principles of cautious interpretation, a sense has been brought out of the words as they stand in entire correspondence with the facts of the case. The word 'wicked' is in the plural. It designates very wicked men-malefactors. The word 'rich' is in the singular, and signifies 'a rich man.' The word rendered he made,' literally signifies, 'he gave; or, 'it was given.' The word 'in,' in the phrase, 'in his death,' sometimes signifies after; as, e. g., Isa. xvi. 14, In three years,' after three years.' And 'death' signifies not merely 'the act of dying, but, the state of the dead.' In Lev. xi. 31, Whosoever doth touch them, when they be dead,' means, 'Every one who touches them when dead.' And in Psal. vi. 5, 'In death there is no remembrance of thee,' is, 'In the state of the dead there is no remembrance of thee.'

Taking along with us these well-established facts, the following meaning comes clearly out of the original words as they stand: My people, by whose wickedness he was "cut off out of the land of the living," gave-i. e., appointed, assigned-his grave with the malefactors; or, impersonally, his grave was appointed with the malefactors; but he was with a rich man after his death,' or, 'In the state of the dead.'

We have no express record of the intention of the Jews to give our Lord an ignominious funeral. But there can be no reasonable doubt of the fact. The injunctions of their law prevented them from adopting the Roman custom, which otherwise their cruelty would have preferred, of allowing the body to hang on the cross till wasted by the elements or devoured by dogs; but there can be no doubt that they meant that he should be interred, probably in a common grave, with the malefactors, along with whom he had suffered. In following this course, they would only have done what was usual. 'Let him, says Josephus, who blasphemes God be stoned, and then hanged for a day (a reference to the custom mentioned by the apostle, Gal. iii. 13), and let him have a

Mai

disgraceful and obscure burial.' monides remarks, 'those who are condemned to death by a judicial tribunal, are not interred in the sepulchres of their ancestors, but two places of burial are appointed by the court,-one for those stoned and burned, another for those beheaded and strangled.' The place where the crucifixion took place was called Golgotha, not improbably because the place of execution was also the place of interment. It is indeed highly probable that as the bodies could not, without a violation of the Mosaic law, hang on the cross all night, the common grave was already dug. His grave was prepared for him among the malefactors.

But the malignant purpose of those who, having murdered him, wished to heap posthumous infamy on him, was disappointed. Our Lord died sooner than was usual in such cases-died before the time fixed for taking the bodies down and burying them; and this gave opportunity for an application being made and granted, while it fulfilled the latter part of the prediction,-'But he was with a rich man after his death,' or, 'in his dead state.'

The wonderfully exact fulfilment of this prediction cannot be so well represented in any other way than by quoting the evangelical narrative. And now, when the even was come, Joseph of Arimathea, a rich man, an honourable counsellor, who had not consented to the counsel and deed of them, which also waited for the kingdom of God, who also himself was Jesus' disciple, but secretly for fear of the Jews; this man came and went in boldly unto Pilate, and craved the body of Jesus. And Pilate marvelled if he were already dead: and calling unto him the centurion, he asked him whether he had been any while dead. And when he knew it of the centurion, he commanded the body to be delivered, and he took it down; and there came also Nicodemus, which, at the first, came to Jesus by night, bringing a mixture of myrrh and aloes, about a hundred pound weight; and these two rich men took the body of Jesus, and wrapped it in clean linen clothes with the spices, as the manner of Jews,' of the higher order, 'is to bury. Now, in the place where he was crucified, there was a garden, and in the garden was a sepulchre wherein was never man yet laid. That selpuchre was Joseph's own new tomb which he had hewn out of the rock. There laid they Jesus.' Is not this' He of whom the prophet did write?'

It deserves notice, before we conclude the exposition of this clause, that the word in the phrase, 'in his death'-' after his death'-is plural,-' after his deaths.' It is probably emphatic. We find the violent death of the king of Tyre ex

pressed in this way,- Thou shalt die the death'-literally, the deaths' of the uncircumcised by the hands of strangers.' Our Lord's death, as it were, included many deaths-all kinds of death. It thus very forcibly expresses the awful nature of that death to which our Lord submitted.-John Brown, D.D.

OUR SCOTTISH PSALMODY.

NO. II.

We have now seen the position which sacred music has occupied from a very early period, and the importance attached to psalmody, as a divinely-appointed instrument in the worship of God; we have enumerated some of the advantages to be derived from its culture, and we have seen, further, the neglect with which it is treated, and the duty incumbent on every one to aid in its revival. It now remains to inquire how it ought to be conducted, and by what means it may be improved.

I. As to the WAY to sing. Of all instruments the human voice is the most perfect, and, in combination, is capable of producing the truest harmony. Harmony is that union of different sounds which pleases the ear, and is produced by the accordance of two or more musical intervals. Vocal music is written in four parts -treble, alto, tenor, and bass. By the combination of these, harmony is made. But all voices are not equally fitted to sing these parts. The treble cannot with propriety be sung by any except females and boys. The alto is the province of highpitched male, or of deep-toned female voices; and the tenor and bass are exclusively the part of males. Hence singing in parts cannot be properly conducted, and can never reach any degree of perfection, so long as the treble, or air, is sung by males. Their voices are utterly unsuited for it; and the attempt is destructive to the harmony. This infringement of an inviolable principle is most injurious to our psalmody, and is an insuperable obstacle to its improvement, because the leading voice of the precentor is heard above all the others; and also, because, in a congregation, the male, though less numerous than the female voices, generally preponderate, by reason of their smaller share of diffidence. If psalmody received due attention, a precentor's services would be entirely different from what they are at present. His duty would consist of teaching classes and leading congregational practisings throughout the week; and on Sabbath his part would be to choose suitable tunes, and lead the congregation, not by singing treble, but by taking that part for which his voice is best suited, either

tenor or bass. In this way he could equally accomplish the main design of his office, that of securing precision and good time, and would be of essential service to the males of the congregation, who are rather misled by his present mode of singing, being tempted to follow him, instead of taking their own part. Were the precentor to sing tenor or bass, many male voices, taking advantage of his guidance, could then sing those parts which at present they are unable to accomplish, when left to their own resources. Nor would the females suffer from the want of their leader. There are comparatively few females who cannot sing the melody, hence the precentor could be more profitably employed in leading either the tenor or bass, for the guidance of male voices. When a male voice cannot, or will not, refrain from singing the treble, it is advisable that such a one should, for the sake of those near him, and of the singing generally, sing in a subdued tone, instead of driving manfully through the tune, as is often done, as if the singing mainly depended upon his individual effort.

With regard to the style of singing. 1. It is too listless. The people do not exert themselves to sing God's praise as the Psalmist enjoins Sing unto the Lord a new song, sing loudly with joyfulness.' There is an apathy exhibited, which accords ill with the magnificence of the subject.

2. Our singing wants precision. The listless way in which it is conducted, gives to it a character of indecision, which is unfavourable to the promotion of devotional sentiment, and contributes to destroy the interest which vigorous singing is fitted to excite.

3. There is a tendency to sing psalms too slowly, arising from the idea that in this way a more devotional spirit is displayed. This is a mistake. Singing is a mark of joy, and the majority of our tunes are written in a joyous strain, and ought to be sung with animation. Of course, exceptions must be made in the case of penitential psalms.

4. The singing is too monotonous. There is no variety; a plaintive air and one of a joyous nature differ little in the style in which they are usually sung.

As to the character of the tune.

1. It should be free from frivolity and lightness, and suited to the character of the place.

2. It should be simple, and devoid of all complexity, so that the most untutored may be able to follow. It is difficult, if not impossible, in a promiscuous assem bly, to secure that amount of preparation and practice necessary to accomplish tunes other than those of a simple and uncom

plicated nature. Besides, effect does not depend upon intricacy-the grandest results may be produced by simple combi

nations.

3. The tunes should be suited to the character of the words they are intended to accompany. This is too little attended to on the part of precentors. To employ the same air for a psalm of thanksgiving and one of contrition, is obviously incorrect. To sing such a stanza as this

"O sing a new song to the Lord,

For wonders he hath done;
His right hand and his holy arm

Him victory hath won,'

to the plaintive air of Bangor, or St Mary's, is manifestly incongruous. Equally unsuited would be the air of Peckham to these words

'Thy folk they break in pieces, Lord,
Thine heritage oppress:

The widow they and strangers slay,
And kill the fatherless."

An edition of the Psalms, having attached to each a list of two or three tunes, suited to the sentiment contained, for the guidance of precentors and heads of families, is a desideratum.

II. The MEANS to be adopted to improve our psalmody.

It has already been observed, that the service of praise devolves upon the people, and that they alone are responsible for conducting it properly.

1. The first step towards improvement is due preparation. A pastor devotes many hours of laborious study, in order to the right performance of his Sabbath ministrations, and it is equally incumbent on the people to qualify themselves for their share in the ordinances of the sanctuary. Preparation is of two kinds, private and public. No promiscuous assembly can act in concert on any matter requiring individual effort or execution, without previous arrangement and separate endeavour. Nor does such a requirement, in reference to psalmody, involve any hardship. The demand upon one's time is trivial, and its actual accomplishment is a pleasure rather than a toil.

But public preparation is still more essential. This must consist of congregational practisings and congregational classes; the former for those who are familiar with music, the latter for the unskilful and young. As to the first, we would strongly urge on all the necessity of joining them; and more especially is this addressed to those who are proficient in musical accomplishments, because there exists among such a feeling that they are compromising themselves by attending these meetings. They think that their

knowledge is sufficient, and their presence uncalled for. Now, this is a great mistake. Singing in parts cannot be properly conducted, and is never attempted, by even accomplished musicians, without practising in company. Precision and effect can only be attained by this means. The effect of these practisings would be the development of latent powers, hitherto undervalued or undiscovered by their possessors. And many would acquire confidence by means of these social meetings, which would result in a vigorous and well-sustained effort on Sabbaths, formerly unknown, because unattempted. Another advantage to be derived, is the introduction of new tunes, with which the congregation are unacquainted. At present the introduction of a new tune inevitably involves discord and distraction, not once only, but repeatedly.

But a more efficient means of accomplishing the objects which practisings effect, is to be found in the formation of a congregational association.

We are especially anxious to draw the attention of congregations to this. Such a society is better calculated than other means to interest the various parties of which a congregation is composed. It has a more imposing effect, and by its organization, is better fitted to suggest and carry out practical measures for general improvment. The success of the association from whom these pages emanate, in giving an impulse to the congregational singing, has far exceeded every measure hitherto attempted. This association was instituted in November 1851. The number of members is 161. The meetings, under the superintendence of Mr Strang, are held weekly, carried on with spirit, and afford much gratification to all. The proficency which members of an association such as this attain, is calculated to tell powerfully on the congregation. Scattered throughout the church, each one forms as it were a nucleus of a little band of singers round him, and both by their example and guidance, effect a marked improvement on the general singing. Another measure fitted to be of great practical value, and to which attention is invited, may also be mentioned. A few individuals belonging to it, both male and female, have kindly consented to take a more prominent part in leading the congregation, in seats surrounding the pulpit. By this means the various parts are represented by those qualified to conduct them. Such an arrangement is of special value in regard to the treble. The vigour and success of the singing mainly depend upon the well-sustained efforts of that part; and the plan which has been adopted removes the objection of a leading male

voice, which, as formerly observed, is unsuited to sing treble, and at the same time secures that precision and good time, which can only be looked for under the guidance of a qualified leader. Hired bands have met with almost universal disapproval, and are open to many objections which even amateur choirs are not altogether free from. The arrangement adopted has no tendency to give rise to the abuses to which choirs are exposed, and is even more effective than a band in leading the congregation; nor can it be offensive to any. The results are aparent, while the agency is unseen; the influence is felt, but its source is not conspicuous. But even this arrangement will be unnecessary when the association increases in numbers, and the members acquire confidence in their various parts. The choir which we hope soon to see, is that of the voice of the whole congregation uniting in one harmonious swell."

The other mode of preparation is by classes. The importance of these is selfevident. They enlist the sympathies of the youth of a congregation, at a time when their feelings are most impressible and their affections warmest.

Two suggestions only would we throw

out:

First, It is of importance that the classes be recognised by the office-bearers of the church, and that every facility and encouragement be given them.

Second, They should be limited in duration. If spun out to an undue length, the members will one by one drop off. A short spirited course of two or three months, once a-week, will be far more effective than one kept up throughout the whole year.

2. The next step towards improvement is the use of a text-book. To trust to the ear is objectionable. Precision cannot be secured, if each one sings as his fancy dictates. Again, it is essential that the same book be used by all. Tunes may be harmonized in various ways. Scarcely two works are arranged alike, and if the different arrangements are sung at one and the same time, discord is the result instead of harmony. A text-book should therefore be chosen and recommended to the congregation; and it is exceedingly desirable that all who have any acquaintance with music, should use it in their pews; especially as a very limited knowledge of music is sufficient to enable any one to derive benefit from its employment as a guide.

3. When a text-book has been adopted, it might be very useful to choose from time to time a certain number of tunes, say twelve, to be used during a definite period, and make the congregation aware

that these will be sung during the time specified, so that they may be prepared at home, 'as the stones of the temple were by rule and plummet prepared apart, that they might be perfectly and pleasantly joined.' In this way the whole melodies of the book could be easily and effectually practised, and the different parts thoroughly prepared, and new tunes could be introduced without distraction.

4. Ministers may do much to improve the singing of their congregation; but their influence is seldom used as it might be. Psalmody is, in fact, very much overlooked. With the exception of a short petition at the close of the last prayer, which is so common everywhere as almost to convey the impression of a form, it is seldom alluded to in pulpits. When a subject has been long neglected, improvement cannot be expected, unless some individual or individuals take a prominent part in its amendment. A pastor's position at once points him out as the fittest person. The people look up to him as their guide, and if he neglects the subject of psalmody, and fails to place it in its proper light before the people, it will be difficult to prevent the congregation neglecting it also.

5. The last important means of improving our congregational singing to which we shall allude, is the more general employment of praise in family worship. Philip Henry says, 'Those do well that pray morning and evening in their families; those do better that pray and read the Scriptures; but those do best of all that pray, and read, and sing psalms.' Nothing tends more to enliven family worship, and render it interesting, than singing psalms, and the influence of the music may long endure, when youthful associations are recalled in after years. By the introduction of this practice among his children and domestics, the head of a house has peculiar opportunities of aiding in the revival of sacred music. It is productive of many advantages, both to the members of the family and to the Church at large, and an interest in psalmody is excited which would extend to public occasions. The head of a family who omits the practice of praise, not only loses a precious privilege, but, unless some insuperable hindrance can be pleaded, neglects his duty to his God, his family, and his Church.

We are fully aware that the measures urged in this Address will not meet with general sympathy. Numerous objections will be raised, on the ground of making too much of psalmody, and causing distraction in our worship. Happily it is easy to retort upon such objectors. Psalmody is neglected, not because it is unworthy

of attention, but because of the low state of spiritual religion in our Church. The diffusion of religious feeling throughout Scotland in the nineteenth century falls short of that of the sixteenth, when the voice of praise rosounded from every hearth, and when a promiscuous crowd of 2000 could, as related by Calderwood, sing in four parts one of our most difficult tunes. Relating the return of John Durie to Edinburgh, he says:- As he is coming from Leith to Edinburgh, upon Tuesday the 4th September, there met him at the Gallow Greene two hundreth men of the inhabitants of Edinburgh. Their number still increased, till he came within the Neather Bow. There they beganne to sing the 124th Psalme, "Now Israel may say," &c., and sang in foure parts, knowne to the most part of the people. They came up the street till they came to the Great Kirk, singing thus all the way to the number of two thowsand.' It is granted that there is a danger connected with fine music; but so there is from pulpit eloquence, and every means of grace has its peculiar temptations. In regard to the measures now urged, it must be borne in mind that peculiar efforts are required, by reason of long-continued neglect. The risk of distraction arises as much from novelty as from any other cause; when this wears off, and the service of praise is viewed in its proper light, the objections raised will cease to have any valid ground; each one will sing his part without distraction, and as a matter of ordinary requirement.

But all the means which have been suggested will fail to attain the end for which psalmody has been instituted, unless they are leavened by grace. Let ever be remembered, that the great object is not good singing, but God's glory. We aim at perfection in the one, only in as far as it is a means of promoting the other. While, therefore, we endeavour to improve our psalmody, let us beware of the dangers which lie in the path to its attainment. Let us see that we praise God with a perfect heart, as well as a perfect voice. Our enemy, the devil, hates to hear God's name praised, and it must be a special cause for triumph if he can make the praises of saints an occasion of sin. Satan cannot praise himself, and he will deter others if he can. Let Paul's resolution be adopted by all-'I will sing with the spirit, and I will sing with the understanding also. Let our praises be offered through Christ. By him let us offer the sacrifice of praise to God continually, that is, the fruit of our lips, giving thanks unto his name.' When our hearts are thus attuned, and our voices prepared, then shall we be able to sing without distraction, and

'

in sweet psalms honour God in the assembly of his saints.

THE PARADISE OF FOOLS. METHOUGHT saw a grave and very venerable old man, with a long, white beard, enter my chamber, and quietly seat himself opposite to me. Instead of asking who he was, and how he came there, nothing seemed more natural and proper. We all know how easily in dreams the mind dispenses with all ceremony; little or no introduction is required; every one is at once on a most delightful footing of familiarity with all the world; and the greatest possible incongruities appear just comme il faut.

He told me that he had come from a very curious part of the best of all possible worlds-the 'Paradise of Fools;' and on my looking surprised, said,

'Are you ignorant, then, that there is a spot in the universe where a vicegerent of the Deity has at his disposal unlimited power and wisdom, to enable him to comply with the somewhat whimsical conditions of the theories of those wonderful philosophers who have taken upon them to say how the universe might have been constructed, without any supreme or presiding intelligence at all; or have modestly suggested that, had they been consulted, certain notable improvements might have been effected in its fabrication or government; or, lastly, who have complained of the revelation which God has vouchsafed to man, or contended that, if true, it might have been more unexceptionably framed, and more skilfully promulgated?'

'And what is the result?' I asked. 'The result is a part of the "everlasting shame and contempt" which are the heritage of impiety.'

There must have been enough for the said vicegerent to do,' I remarked.

'Not so much as you imagine,' said he, smiling. The conditions of these wise men's theories, so far as even omniscience can comprehend, or omnipotence realize them, are indeed exactly complied with; but nevertheless, they often baffle both. Sometimes the reproof, thus implied, obliquely strikes more than its immediate objects; it alights even on some of the profoundest philosophers, who never had it in their thoughts to call in question the infinite superiority of divine Power and Wisdom, but who have delivered themselves a little too positively about " monads" and "atoms," and ultimate constituents of the universe. They have sometimes been not a little scandalized, as well as laughed at, when some half-witted,