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wild confusion and dismay among the ranks of the enemy; and the Moabites and Ammonites were overtlırown, 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.

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.' The 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 beaskilful arrangement and succession of musical notes to form melody to the ear, so there must be an exa ercise 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 history.-His 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.

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, especially 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, 1 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 vindieate, in their public and private. ministrations, the high dignity and excellency of this dutyto show its intimate and essential connexion with the glorifi-cation 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 formality to 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. I 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 can be but one opinion, as to the posture of the heart--and that is, that it should be a posture of humility, of reverence, and of gratitude. And if it be the simple desire of us all to sanctify God in our hearts, we shall be directed aright in the movements of the outward as well as the inward man.

Let me conclude by earnestly requesting the attention of all who desire to see an enlargement in the number of those who attend public worship, and an increased fervour and delight felt in the service of the sanctuary, to the subject of the foregoing remarks. Let them consider, that if our people, instead of obliging the service of God to wait for them, were found waiting for the service of God-if, instead of coming into the meeting-house after worship has been commenced, whereby they at once show disrespect to the honour of God mar the devotions of their brethren, and almost in all cases injure deeply, if not destroy their own, were all in their pews before the Minister enters-if, with composedness of affections and fixedness of attention-if, with faith, and love, and humility, they raised their hearts and voices together-all ac knowledging the same infirmity and dependence--all breathing forth the same desires for mercy to pardon their sins, and grace to help in time of need—all engaged with body, soul; and spirit in contemplating, admiring, and adoring the same eternal, unchangeable, and inexhaustible Source of all their blessings for time and for eternity-how noble would be the spectacle-how affecting-how heart-stirring-how closely resembling, sin only excepted, that blessed society, who sing the song of unmingled and unmeasurable love around the throne of the sanctuary above! Let us attempt great things, and we may expect great things.


Believe and sing.

O LET us" find no rest to our spirit;' until we have regained something of the frame of hearty and overflowing praise. If there be a heavenly nature, there must be a heavenly heart. Tongue and heart should be set on fire by love. But the Christian sometimes feels that he must not praise. He has not sensible tokens of love to call him forth, and therefore his harp is suffered to hang upon the willows,' and he cares not to takejit dowa even to sing one of the Lord's songs in this strange land. But how little does he remember that this service of praise is the most successful means of resistance to the despondency of unbelief! Many have found with Bunyan, 'When I believe and sing, my doubtings cease."






“God hath from the beginning chosen you to salvation, through sancti

fication of the Spirit and belief of the truth.”—2 Thess. ii. 13.

The views of sanctification, expressed in this passage, are very interesting and important. We shall present them briefly to our readers, and then give a more formal and general statement of the subject.

1. Sanctification is represented to be a necessary part of salvation. The latter is a general term, expressing the whole work of a sinner's deliverance from his iniquity. It includes. pardon, acceptance, adoption, regeneration, growth in grace, perseverance in godliness, and final admission to the heavenly glory. Among these sanctification has its place, is equally necessary with them, is alike provided for in the Gospel, and although not constituting the whole work of a sinner's salvation, it is an essential part of it. If we could suppose a sinner pardoned without being sanctified, he might be delivered from the direct punishment of sin, but he could not be a partaker of the blessedness of holiness, either in this life or the next.

2. The sanctification of believers has been determined by God from the beginning. This is the habitual representation of the Scriptures. See Eph. i. 3, 4; 2 Tim. i. 9; 1 Pet. 1, 2. The reader is requested to consult these passages, and he will see they distinctly teach it is the unalterable purpose of God, that whosoever shall be saved, must be sanctifiedthat every disciple of Christ must be conformed to bis moral image and therefore, that if any man have not the Spirit of Christ, he is bound to conclude he is none of his.

3. Sanctification is the work of the Spirit. It is not what has been called his extraordinary work, in which he confers remarkable

powers on the mind or body; nor his miraculous work, in which he imparts the power of performing mighty deeds; nor his common influence, by which he excites the minds or governs the purposes of unconverted men, for all these may be without holiness or salvation; but it is his saving work, in which be creates the soul anew in righteousness. It is the work in which he convinces the mind of sin, and righteousness, and judgment-enlightening the understanding, subduing the will, renewing the heart, giving the mind a new

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