D.D.

In respect to the New Testament worship, singing is enjoined both by prophets and apostles. Isaiah, in numerous passages, predicts the coming of Christ's kingdom as an occasion of joy and singing; and the apostle Paul gives the following direction:--Col. iii., "Let the words of Christ dwell in you richly in all wisdom, teaching and admonishing one another, in psalms, and hymns, and spiritual songs, singing, with grace in your hearts, unto the Lord." To the Corinthians he says, "I will sing with the heart, and I will sing with the understanding also." And James enjoins, if any is merry, "Let him sing psalms."

In the music of the New Testament church, however, as well as in all the other ordinances of worship, there is less of external magnificence and display. The mode of its performance is not particularly enjoined; nor is it described. The first converts to Christianity being Jews, were accustomed to the music of the temple-service, and it is to be presumed that they followed the mode of singing there practiced. But they were poor and persecuted. They could not take with them the musical instruments of the temple into the "upper rooms" and retired places of their worship. From necessity, therefore, if not from choice, they used the simple melody of the voice in their hymns of praise. So Paul and Silas, in prison at midnight, "prayed and saug praises to God, and the prisoners heard them." And, at the solemn institution of the Lord's Supper, Christ himself sang a hymn with his disciples. This was, doubtless, the practice of the first Christians at all their religious meetings. They were led by the usages to which they had been accustomed, and by the various directions in their sacred books, to employ religious songs; and there can be no doubt that they continued to sing the psalms and hymns which are recorded in the Old Testament Scriptures. The Christian fathers bear testimony to the use of these sacred songs in the first century, and in churches planted by the apostles; and some of them were great admirers of the music of those early worshipers.

As to the manner of singing, in the early Christian assemblies, we are told that it was some

times in solos, sometimes in alternations and responses, and sometimes there was a chorus of the whole assembly, who united in repeating short passages which had been before sung or read. In the fourth century, precentors, or leaders, were appointed in the churches, for the ordering of this part of worship. Singing-schools and choirs were introduced at still later dates. The organ, and other instruments of music, were added in the thirteenth century; and, since the Protestant Reformation, the science of music has been greatly improved. In our own times, sacred music has taken a high rank among the sciences and arts.

From all this it would appear that singing, in religious worship, is an ordinance of God, founded in the very nature of worship, as well as in the nature of man, and that it is of perpetual obligation. "Sing praises to God, sing praises," is a divine command. But as, in respect to prayer and preaching, the precise forms and modes are not enjoined, so the modes and styles of performance in the music of the churches are not prescribed. The use of the "psalms, and hymns. and spiritual songs," which have been associated with the worship of the church in all ages, is in. cumbent on us as a duty. But our range is not restricted to the sacred songs recorded in Scripture. Piety is permitted to utter its praises, as well as its prayers, in new forms of words, answering to its varied thoughts and emotions; and, as to the modes of its utterance, we are allowed the liberty of every improvement attainable by man. Keeping ever in mind the sacredness of the themes, and the proprieties of time and place, there is room for the exercise of a cultivated taste in adapting our music to our songs.

The largest liberty, in this respect, is permitted. A whole congregation may unite in singing, guided by some commanding voice, provided it be done decently and in order, as becometh the house of God. Or a choir, trained and instructed in this service, may take the lead in its performance, and others may join their voices in lower tones, as they should always lift up their hearts in praise. The sweet and thrilling tones of the organ may be added, to regulate and sustain the

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voices of the choir, and thus give to this elevating and delightful part of religious worship its highest effect.

As to what may be expedient, in the way of arrangement and preparation, in particular congregations, history and experience are the best teachers. It seems, however, to be generally admitted, that the training of a choir to the ready and tasteful performance of the music of the sanctuary, by all suitable means, is the best way of keeping up and perpetuating the singing of a congregation, in a manner adapted to its ends, And they who can sing acceptably are in duty bound to take part in it, or to see that this is done. They owe it to each other and to the service of God in his house. A congregation cannot do its duty, as a worshiping assembly, while its singers shrink away from the place of their appropriate responsibilities.

There is another topic which is vital to the religious character of singing, as a part of worship. We are required to "sing praises with understanding." Religion, even in the ecstasies of its joy and praise, is not a matter of mere feeling. It is feeling associated with the cordial reception and belief of the trnth. Singing, therefore, if it is to express and excite emotions truly religious and acceptable to God, must be a reasonable service. The music must be intelligible. It is not mere noise, nor the mere melody and harmony of sounds. It is a language, and is used in worship as meaning something. It must have a subject as well as an object. It must express some thought that is suited to awaken emotion.

This may be done, in some degree, by musical instruments, or, as Paul has it, by "things without life, giving sound, whether pipe or harp," provided there be "a distinction in the sounds," or the tones, to indicate the truth or the thing intended to be "piped or harped." But it is hardly to be expected that this should be done perfectly by any mere instrument, or by anything "without life." It seems necessary to the perfection of music in religious worship, that it should speak, in words, the thoughts and sentiments of worship. These being distinctly uttered and understood, both the singer and the hearer are prepared to feel the power of those tones of the voice, or of the organ, which are designed to express the emotions of souls awake and alive to the truth and the glory of God. This is, what the apostle means by singing" with the heart" and "with the understanding also."

Our first preparation, then, for singing praises acceptably, must be found in our receiving the truth in the love of it. One may understand the

science of music, and feel its thrill, without this. He may utter the sweet tones of "one that hath a pleasant voice, and can play well on an instrument." His music may even be such as to edify others; but, without grace in his heart, he can make no "melody unto the Lord." Singers, therefore, should be believers. They should be attentive hearers and lovers of the truth. Then, when the words of our psalmody are given out from the desk, selected, as they usually are, to express sentiments in accordance with the teachings of the day, the thoughts of the choir would be full of the subject, and their emotions awake and ready to burst forth in tones, and measure, and emphasis, appropriate to the themes and the occasions of worship.

This is what singers ought to be; but high and stern as is the requirement, to sing with grace in the heart, it should deter none from entering the choir. If God has given them the power of music, they may as well utter its tones in the words of worship, as to hear them, while yet they refuse to repent and believe the Gospel. They should go forward, then, and give their voices to this service, if not their hearts, and there will be those who will pray for them the more, that they may feel the solemnity of the service, and be blessed, in its performance, with a new heart and a new spirit.

sacred music, indeed, com

The subject of mends itself to all. Many may not have studied the laws of harmony, nor accustomed themselves to practice on its rules. They may not have mastered the science of psalmody, but surely they may, if they will, feel something of its spirit and power. It is not the whole of our religion, but is a part of it, to praise God in songs. It is a most natural expression of the joy and peace that there is in believing; and many a converted man has been able to recognize his own experience in the heart-stirring words of the Psalmist,

"My tongue broke out in unknown strains,
And sung surprising grace."

It may be added, that the singing of praises to God will survive the conflicts of time, and live forever, with charity, or love, that "never faileth." It will constitute a much more prominent part of the worship of heaven than of earth. John heard the music. "And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder; and I heard the voice of harpers, harping with their harps. And they sung, as it were, a new song before the throne." And again, he says, "I beheld and heard the voice of many angels round about the throne, and the number of them was ten thousand times ten

thousand and thousands of thousands, saying, with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing."

What a chorus of singers is that which fills heaven with its music! In comparison with it, how poor are our choral songs! What are Handel's "Messiah," and Haydn's "Creation," sung by a thousand voices,

"While the tubed engine feels the inspiring blast,

And hath begun its clouds of sound to cast

Toward the empyreal heaven,

As if the fretted roof were riven ?"

What are all these to the orchestra and anthems

of heaven,

"Where the bright seraphim, in burning row,

Their loud, uplifted angel-trumpets blow,
Hymns devout and holy psalms

Singing everlastingly!"

Yet this is the worship and these the songs for which the psalmody of the church on earth is preparatory. Our singing, both in spirit and manner, should be such as shall best fit us to praise God forever with myriads of angels. It is a means adapted to an end, which is worthy of the aspirations of all men. Let any one reflect upon the Psalms which God has given us for this purpose, the power of their truth, and of the music in which they are sung in the churches, the number of languages into which they have been

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already translated, their influence on civilization, and the saving health which they have conveyed to the dark heathen, in all countries where the missionaries of the cross have taught them to "sing praises unto our King,"-let any one reflect upon all this, and he will have new impressions of the goodness of God to a sinful world.

"Oh suffering earth, be thankful! Sternest clime
And rudest age are subject to the thrill
Of heaven-descended piety and song."

The time is approaching when this will be realized universally. Christ will have the uttermost parts of the earth for his possession, and the redeemed of the Lord shall return and come to Zion with songs and everlasting joy." If, then, we would properly feel the influence of the song that shall hereafter thrill upon the tongue of all nations, we must have first the "heaven-descended piety." With our musical powers we must cultivate the affections of the heart. Never should we take part in the praises of God, either as singers or as hearers, without feeling that we are engaged in religious worship. We should sing, as we would pray, with reverence and adoration. Let our music be thus awed by the presence of the Deity; let it be animated by his love shed abroad in the heart; let us "sing praises with understanding," and

"Our joys below it will improve,
And antedate the bliss above."

REVER'D old year! ye of the many seasons, Whose each day lesson to the heedless world Speaks of your God and theirs. Tell me the

reasons

Of your ever-varying tone; yet, lesson one,
Say why the blooming Spring and June maturity
And calm and mellow-tinted Autumn,
Fairest of all, and richest in fair fruit,
Yields to the dreary Winter-each to die
Faded and sear, unmurmuringly mute,
And even wearing on their fading brow
The holy smile of Faith, the calm content
Which every true and trusting one shall know,—
Who, bending low, shall in obedience own
Our great, our holy God omnipotent.
A deep low voice came solemnly to me,

Whispering low--a great interpreter.
Spring, Summer, Autumn, Winter--see
The history of life, writ to the world--
The parable of old mortality

Blazon'd to all,-the banner wide unfurled,
Whereon, in fadeless letters traced,
Stands forth the holy prophecy

Of life and death, and intermediate years,
And states, and thoughts, and tremblings Go-
placed,

And purifying sorrow, and salt tears,
To tutor men to live, that they may die.
Spring, Summer, Autumn, Winter, death,
Youth, prime, maturity, decline, and death;
And then beyond, a setless summer sun
Eternal, the year, and life, and death, are done!

III. MIRIAM THE PROPHETESS.

THE shrieks of terror and the groans of death had died away. Silence came down upon the rushing and mingling waves. Where a mighty host had ventured, in defying pride and wrath, rolled now the cold, calm waters, with nothing to tell of the terrible ruin beneath, save here and there a crimson scarf, or floating garment of purple, mocking the wreck beneath with a merry motion, as they glided brightly on.

With their faces turned toward the pillar of cloud, kneeling together, the Israelites sent up a mighty song of praise to the Lord God who had delivered them from their oppressors. In one loud burst of rejoicing music, the anthems of gladness swelled to the skies, and rang over the rolling waters. Beautiful was the song of the delivered nation--beautiful, touching, and sublime beyond any other earthly hymn. And when this song was finished, a woman took a timbrel in her hand, and going out before the multitude, answered the words of their rejoicing.

Fair was Miriam the Prophetess, and proud— glorious beyond all women, she stood before the Israelites, and sent rolling back to them an answer to their ringing praises.

Her black hair rippled to her feet, and waved upon the wind-her white arm shone as she lifted it aloft in the grand attitude so expressive of her prophetic inspiration-her lofty brow gleamed with a pale fire, and her dark eyes burnt their spiritual fervor upon the hearts of her hushed listeners. Rich and clear from her beautiful and quivering lips broke and swelled the exulting and unearthly melody, thrilling the multitude with its power, and raising their souls upon the wings of its inspiration, till they were lost in its ravishing fullness. It came over them like a revelation of the beauty of heaven-like a sense of the presence of the Almighty.

With an impulse, as the last eloquent words rang from her wild bosom, the women of Israel took up the sublime burden of the melody, and triking their timbrels with glad hands, circled to her side with graceful and rapt motions.

Henceforward, this beautiful prophetess, sacred sister of the two great brothers, Moses and Aaron, was to her wayward and afflicted nation an angel of beauty and peace-comforting despairing mothers, and counseling young virgins -a joy in the wilderness, and an example of patience and hope.

Strange! that into so great a spirit and so pure a bosom as this gifted and magnificent woman's, should come an evil passion, and find an abiding place. Yet, beloved of her brothers, and reverenced of her nation, she looked upon the dark daughter of Egypt, wife of Moses' bosom, with a proud and angry eye. She hated the gentle-eyed creature, clinging to the meek and mighty man with such timid and graceful affection. The wrath of her proud heart was kindled against Moses; and, secretly, her wild ambition pleaded with her, that, in the downfall of herbrother, was the promotion of her own glory. With a woman's witchery and a prophet's power, she won Aaron to her devices.

Calling together the congregation, he, with that winning eloquence of speech Moses was so destitute of, maddened the people against his brother. Miriam stood by his side; very beautiful still, yet how changed from the loftiness of inspiration! With a soft smile melting through her imperial dignity, she fascinated the crowd with the ir resistible eloquence of her words and man

ner.

And the congregation murmured against the assumption of Moses, shouting the name of the false-hearted to the skies. Yet, even in that hour of pride and triumph, the voice of the Lord God summoned the three to his veiled presence before the tabernacle. A cloud enveloped the sacred place, and Aaron and Miriam were envelop. ed in its folds, trembling at the solemn reproof of the Almighty. And when this cloud dispersed, and the erring brother looked upon his fair and beautiful sister-alas! her proud and glorious loveliness!-where was it? Withered! withered! Changed to a foul and loathsome covering of disease!--Miriam was a leper !—the prophet

ess! the inspired! the beloved of her people, was stricken and debased.

Then the beautiful mercy and love of Moses' character was displayed. The faithless sister, who had persecuted his gentle wife and raised a sedition against himself, was pitied and forgiven. With cries he supplicated the Lord God to have mercy upon her sin, and withdraw the punishment from her, that she might not be thus debased.

His prayer was heard. Miriam again stood before him, radiant in health and loveliness-yet, oh! how changed! There was a tenderness in her dark eyes, and a softness in her tremulous lip, and a meekness on her forehead, that was beautiful to see!

She took the kind hands of her meek and great brother, and kissing them humbly, bowed herself to the earth and wept freely.

The Dove at last nestled in her white bosom.

IV.—JEPHTHAH AND HIS DAUGHTER.

The army of Israel went out against the children of Ammon, and Jephthah was its leader. Terrible was this army with banners-resistless as the storms of ocean-glittering, grand, and fearful! The power of the Lord went with it; and its tramp was as if it trod upon the hearts of scorners! Woe unto the Ammonites! for Jephthah has vowed a vow to the Lord, and the spirit of the Lord is upon him, and the promises of victory are his!

Woe unto the cities of the Ammonites !-woe to the daughters of the cities!-woe to the mothers of children, and the prattling infants! Woe to the splendor of their land, for it is given into the hand of the mighty leader of the Israelites! The shadow of the wings of desolation brood over the nation, and its prophets cry, Alas! As whirlwinds of the south pass through, so comes it upon that land. As swift clouds scatter hail, so destruction was scattered upon that nation!

Onward-onward! like a swollen river rushed and roared the terrible army of the children of Israel. Fair cities rose before them, bright with the glory of wealth and pride--yet, when those armed men with banners and mighty array swept over them,--where were those cities and their vineyards round about? Where were the laughing maidens and the little children?--the temples, the wine-presses, and the gods?

There was smoke in the air, and blood upon the feet of the warriors:--and this was all of the Ammonites, and their daughters, and their cities, and their pride. With a face like iron, and a hand like a thunderbolt, Jephthah led his people over the necks of their enemies.

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When the pale faces of young maidens looked up at him from the midst of the crimson carnage -when flying forms of youthful beauty perished before his eyes-when the death-shriek of innocent young lips smote his ear, did his heart tell him of the atonement that was to be made for this? None knew if it did. His face never blanched and his arm never trembled !

Twenty cities fell before him-the land was delivered into his hand-and Jephthah returned homeward to fulfill the vow he had sworn to the Lord of Battles, who had given him this great victory.

His army was in the streets of Mispeh. Women, and children, and old men thronged the doors. Shouts of triumph rent the air-banners waved and glittered in the breeze-the mighty man of valor was proclaimed leader of the Gileadites. But this was nothing to him now;-his eye was on his tented home, and his great soul was in his eye. His lips were pressed, and his breath labored, and his heart stood still. would first come forth to meet him?-he was nearly in the shadow of the palm-tree waving before his tent. Perhaps God was very merciful, and would require no sacrifice!

What

At the moment of this thought, a burst of music sounded in his house, and a bright form bounded over the threshold. His beautiful and only daughter came to welcome him. With her dark hair streaming backward at the flying motion of her snowy and dancing feet-with her lovely arms wreathing with mystic grace to the sound of timbrels, played by the maidens who danced and sang behind her with her crimson lips eagerly parted, and her young countenance radiant with joy-so beautiful--so very beautiful!—why did her hitherto fond parent thrust her thus rudely from him? She, the light of his tent and the lily of his garden, and the jewel of his heart!the sweet maiden stood sorrowfully back with the quick tears thrilling her eyelids.

A groan of anguish burst over the white lips of her father, frightening the warm tears coldly back upon her heart. The stern Jephthah was mightily convulsed. His strong armor was rent by his maddened hands, and cast from him into the dust. The spectators stood trembling in the presence of his appalling agony. He smote his forehead with his burning palms, and, like lava from a great volcano, gushed the words of his sorrow over his quivering lips :

"Alas! my daughter, thou hast brought me very low, and thou art one of them that trouble me; for I have opened my mouth to the Lord, and I cannot go back."

Peace! oh, mighty Jephthah, let the waves of