we learn that the Psalms of David were already in use in the worship of the church) and they sang praises with gladness, and bowed their heads and worshipped.'-2 Chron, xxix. 30. On the return of the Israelites from the Babylonish captivity, we read, (Neh. ix. 3-5) that after the people had read the book of the law one-fourth part of the day, and had confessed their sins, and worshipped the Lord another fourth part, they were called upon by the Levites to 'stand up and bless the Lord their God for ever and ever; and to bless His glorious name, which is exalted above all blessing and praise.' In the New Testament history, it is recorded of the disciples, that after the descent of the Holy Spirit, 'they continued daily in the temple, praising God.' And, to ascend to the highest example that can be set before our imitation, we find that our Lord Jesus Christ, in concluding his feast of love with his disciples, sung an hymn with them before they went out to the Mount of Olives, (Matt, xxvi. 30) thereby teaching us, that since this beautiful and affecting ordinance of the Lord's Supper is to be observed by his people till he come again, the singing of praises to God, which is inseparably connected with it, is of perpetual obligation in the church. It appears, therefore, that all that is most authoritative in precept, and all that is most noble in example, not only sanctions, but enjoins and requires the ardent and faithful performance of this duty. 4. Again let the efficacy of this duty be considered, in establishing us in the knowledge and comfort of the Scriptures. It brings the most important points of Christian faith and practice before our attention in the most interesting form. All that relates to God, his character and noble works; all that concerns the mission, incarnation, life, death, resurrection, ascension, and intercession of our blessed Redeemer; all the riches of grace and glory treasured up in him; all that bears upon our hopes and our fears, our sorrows and our joys, our experience of the past and our anticipation of the future, is, in the psalms and hymns which are employed in public worship, delineated so as to make a ready impression on the mind, and to leave a lasting remembrance. Hence the apostle speaks of teaching and admonishing one another in psalms, and hymns, and spiritual songs.'-Col iii. 16.

But further, not only knowledge, but comfort, in an eminent degree, is derived from this noble privilege. Is any afflicted, asks the apostle, 'let him pray.-Is any merry, (or cheerful, as the word is more properly translated) let him sing psalms.-James v. 13. But singing is not to be confined to

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seasons of cheerfulness any more than prayer to seasons of affliction. Even under the cloud of sorrow, the Christian is required to sing praises unto God, and justly; for afflictions are but the graver visitations of His love. 'Sing unto the Lord, ye saints of his; for his anger is but for a moment; in his favour is life; weeping may endure for a night, but joy cometh in the morning.'-Psal. xxx. 4, 5. With many, indeed, the affliction may be so overpowering to their bodily frames; the shock may be so violent and unexpected; or the measure of faith and of submission to the divine will may be so inconsiderable, that they find it utterly impossible to join in the exercise by themselves, or to derive pleasure from its performance by others;-yet certain it is, that in innumerable cases, it has proved a balm to the wounded spirit; it has turned the sorrow of the world that worketh death into the godly sorrow that worketh repentance unto life. The voice of praise from the sanctuary, where each aids the devotion of another; where there is the melody of the heart as well as the melody of the voice, must necessarily exert a soothing and sanctifying influence upon the soul. If there be any devotional exercise, indeed, which is calculated to exalt and purify, and consequently to comfort the heart, it is the singing of praise to God, for it is the highest and noblest of all exercises. It does in fact, when it is suitably performed, comprehend them all. It is the reading of God's word it is the reaching forth of the soul in prayer it is the breath of praise--it is a powerful assistant to meditation and self-examination; and it not only unites all these duties and privileges in one exercise, and thus pours their accumulated influence into the soul; but, what is effected by no other ordinance, it brings us into visible and audible communion with our brethren around us; and thus, while it tends most directly to 'glorify God, it is a bond of the holiest, most consolatory, and endearing attachment amongst men.

5. It is specially worthy of observation, that, as appears from the whole history of God's church, the sincere and heartfelt observance of this duty is closely connected with the enjoyment of the divine favour, and the promotion of true religion. In 2 Chron. v. 13, we read that it was while the singers were engaged in praising the Lord, saying: Praise the Lord, for he is good; for his mercy endureth for ever' that He descended, and filled the temple with the glory of His presence. It was when the singers of Jehosophat went before his army, praising the Beauty of Holiness,' that the Lord scattered

wild confusion and dismay among the ranks of the enemy; and the Moabites and Ammonites were overthrown, not by the swords, but by the songs of Israel.2 Chron. xx. 21. It was while Paul and Silas prayed and sang praises unto God' in prison, that the divine power was put forth, in subduing the. obdurate heart of their tormentor, and in effecting for them an instantaneous deliverance.-Acts xvi. Pliny, in his celebrated letter to the Emperor Trajan, informs us, that during the terrible persecution that raged against the Christians in that reign, they cheered and strengthened their hearts, and won the admiration of their enemies by the fortitude derived from their constant attention to this act of divine worship. After the Reformation, we have the testimony of Bishop Burnet, that men's affections to the work of reformation were everywhere measured by their singing or not singing the translated psalms. It is recorded by the historians of these times, that few masters of families, of the reformed religion, sat down to their social repasts, without having previously sung a portion of a psalm-and this exercise formed an essential part of their morning and evening worship. President Edwards, in his interesting Narrative of the Surprising Work of God at Northampton, takes special notice of the great improvement that, in connexion with this event, took place in the psalmody of his congregation. A similar improvement is attendant on the outpouring of the Holy Spirit on the American churches in the present day. It may indeed be received as a fully established truth, that wherever and whenever there has been a revival of religion in any community, its members have felt an unusual elevation and enlargement of soul, and consequently an increased facility and power in the outward performance of this noble exercise.

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6. But, further, in all the observations that have been made, it is understood that the outward modulation of the voice must be inspired by the inward modulation of the affections. Without this accompaniment, our best vocal performance is, in the estimation of God, but as sounding brass or a tinkling cymbal.' David calls upon his soul to bless the Lord, and all that is within him to bless his holy name.' Apostle Peter enjoins upon us to sanctify the Lord God in our hearts and this precept extends to praise as well as to prayer. As there must be a skilful arrangement and succession of musical notes to form melody to the ear, so there must be an exercise of the various graces of the Spirit, to constitute melody in the heart;-faith and love, humility and hope, desire and delight.

According to the variety of subjects brought forward in the psalm or hymn which is sung, should be the variety of affections stirred up as an accompaniment to the voice, in order to make melody to the Lord. It is not, therefore, an exercise to be undertaken with that lightness and carelessness of spirit so generally manifested by those who engage in it. It requires the preparation of the heart. It requires that we should contemplate the character of God before we begin to sing His praises-His infinite majesty-His matchless condescensionHis innumerable mercies attendant on our every-day historyHis amazing forbearance in permitting us so long to enjoy this exalted privilege, when he might have long ago hurried us off to the place where the voice of praise and prayer can never. come. It requires, indeed, the instruction of the Holy Spirit to enable us to offer up the spiritual sacrifice of praise. Hence the Ephesians are exhorted to 'be filled with the Spirit' before they are expected to make melody in their hearts unto the Lord.' Not that because men are unawakened by the Spirit of God, they are therefore excluded from the duty of singing, any more than that they are thus excluded from the duty of prayer or any other religious exercise. The moral inability for the performance of duty is no excuse for the neglect of it, but rather an aggravation of sin in him who neglects it, espe cially when he is assured that the righteousness and strength of the Lord are near to them that call upon Him-to all that call upon Him in truth. While, therefore, the Ministers of our congregations diligently exhort all the people to praise God,' they should at the same time most clearly and unequivocally impress upon their attention, that none but those who are led by the Spirit are qualified for the acceptable performance of this duty.

These remarks, Mr. Editor, I fear have been extended far beyond the limits which are usually assigned to a single article. I will therefore bring them rapidly to a conclusion. The practical application which I would make of all that has been stated, is the following:

1. I would respectfully urge upon the Ministers of the Presbyterian Church to call the attention of their people to this important subject to vindicate, in their public and private ministrations, the high dignity and excellency of this dutyto show its intimate and essential connexion with the glorification of God's name, and with the advancement of His cause amongst His professing servants on earth-to denounce the practice, so common in our congregations, of coming into the

house of God after the service has been commenced, as if singing, which is, in truth, the most elevated part of our public worship, were nothing more than an introductory formalityto exhort every one who has obtained the gift of singing, however slender his ability, to be faithful in his stewardship of a little, and he shall soon have more abundantly-and to impress, especially upon parents, the duty and importance of instructing their children, according to their capability, in this noble accomplishment, and of introducing it, if possible, into the stated performance of family worship.

2. Let our Ministers follow up their instructions and exhortations by active exertions, and endeavour each to have a class or classes organised in his congregation, by which the precentor, who should be duly qualified for presiding, and who should engage in this work heartily, as to the Lord and not unto men,' may train a large number of voices for combined and harmonious movement in the house of God.

3. The tunes selected for public worship should be simple and solemn, so as to interfere as little as possible with the prejudices and capabilities of the senior members of the congregation, and not to attract the attention of the younger to the melody of the voice rather than to the melody of the heart.

4. The only other point to which I at present venture to direct the attention of Ministers, is, the posture of the body in singing the praises of God. I would request them to consider the propriety of recommending the practice of standing instead of sitting, while this service is going forward, except where age or infirmity precludes such a change. Í am aware that I am now treading on delicate ground. I know that certain forms are, as it were, sanctified by time, and endeared by long-cherished recollections and I respect the jealousy which the aged and experienced entertain of all endeavours to improve upon the wisdom of venerable antiquity. Therefore it is that I do not urge, but simply recommend this part of my subject to the consideration of any brethren, who are anxious to worship God in the beauty of holiness,' and to approach with all solemnity and reverence in their addresses to the King of kings and Lord of lords. And to assist them in their consideration of the subject, I remind them of the example both of the Old Testament church, (1 Chron. xxiii. 30; Psal. cxxxiv.-cxxxv.) and of the church of the firstborn, (Rev. vii. 9, 10.)

Whatever diversity of opinion, however, there may exist amongst us, as to the posture of the body in singing, there