"Remember, O most pious Virgin! it is
a thing unheard of, that thou ever
forsakest those who have recourse to
thee." "Devotion,' &c., p. 180.
"Assist us at the hour of our death, by
defending us against all power that is
contrary to thine." "Devotion,' p. 181.

"I will never leave thee nor forsake thee." Heb. xiii. 5.

"I am alive for evermore, Amen; and have the keys of hell and of death." Rev. i. 18.

These are sufficient instances, from a great number of curious and instructive parallels that might be adduced, to show that the Virgin is addressed in language of the same import, and for the same purposes, as that which is in the Scripture appropriated to God and Christ. They who use it thus, evidently manifest that, so far as their expressions go, they place the B. Virgin on an equality with God and Christ, the ascriptions and titles of dignity being the same, or equivalent thereto. One of two conclusions must follow: that both blasphemy and idolatry are displayed in the use of such language, or that language has lost its meaning, and it is become a matter beyond the possibility of discovery what is blasphemy, and what not? what is idolatry, and what not? Or, if such expressions as the above may be employed to a creature without blasphemy or idolatry, it must be concluded, that there are either more gods than One, or that that One is on an equality with his creatures.

VI.-ON THE VOCAL PRAISE OF GOD.

"I WILL sing with the understanding," is a proper resolve on the part of every worshipper of God. HE "seeketh such to worship him." No other kind of worship can be acceptable in his sight. And is there no other kind presented? Alas, alas! how little of that which is presented is really intelligent, devout, sincere worship! I fear that often in prayer the understanding is not exercised-not only by the wandering of the mind when another person is engaged in conducting social prayer, but even in the case of that person himself, and even in the case of individuals when engaged in secret devotion. Words are uttered-it may be, are poured out copiously and fluently-but the mind, the heart, is not engaged.

In the mean time, however, I confine my remarks to VOCAL PRAISE. One has only to take a hymn-book into his hands, look around a congregation engaged in singing some of these hymns, and observe the diversity of characters, moral and intellectual, engaged in singing the same words, seemingly with the same spirit and fervour, to be convinced that in the case of a great many, it is a mere effusion of soundit may be harmonious, melodious sound-but it is sound only; the meaning of the words has not been thought of.

Again, one may vary the direction in which he contemplates a congregation so engaged, and yet arrive at the same conclusion. Let

him look at the highly wrought figurative, it may be beautiful imagery, employed in the hymn, and reflect for a moment on the intellectual attainments of many of those who are joining in the song, and let him resist, if he can, the conviction that all they present is the homage of the lips. And is it not sad, that this result obtains in the service of Him who "requireth truth in the inward parts ?" "God is a Spirit, and they that worship him, must worship him in spirit and in truth." Most earnestly and respectfully do I entreat our ministers and others whose duty it is to select and give out the hymns in public worship, to choose those which are really adapted for praise, which are universally, or at least generally, applicable, are simple in their structure and phraseology, and easily understood. These qualities may be found combined with richness of devotional sentiment and feeling.

Being deeply convinced that neither Watts' 'Psalms and Hymns,' nor the Selection of Hymns for the use of Baptist Congregations,' now in general use, are faultless, I shall refer to some which I think are decidedly objectionable, and those I shall specify rather as exemplifying the objection I entertain, than as exhausting the list of those which are faulty.

I am aware of the strength of those prejudices which must be encountered by any one who throws out a reflection on the justly respected poetical character of Dr. Watts, and especially on those 'Psalms and Hymns,' with which his name is associated in the devout and grateful affection of thousands and tens of thousands; but we must not allow the halo which surrounds a name to blind our eyes. The world has got beyond the age of great names, we must weigh thoughts, and approve those that are excellent, let them proceed from whatever quarter they may. The motto of every man should be, “I speak (write) unto wise men, judge ye what I say."

I believe the churches are much indebted to the committee who undertook the labour of revising and enlarging the old selection of hymns, and I am not surprised, that "in doing this, they had ample evidence of the diversity of taste existing among their friends, and of the absolute impossibility of producing a hymn-book which should have unanimous approval." But I feel constrained to submit, in the most friendly spirit, the following observations on their work.

From the hymns in the selection comprehended in the first division, entitled, "The Creator," I particularize the following,-the 3rd, 24th, 50th, and 53rd.

"1. Eternal power! whose high abode
Becomes the grandeur of a God;
Infinite length beyond the bounds
Where stars revolve their little rounds.

"2. The lowest step beneath thy seat
Rises too high for Gabriel's feet;
In vain the tall archangel tries
To reach thy height with wondering eyes.

"3. Thy dazzling beauty whilst he sings,
He hides his face behind his wings;
And ranks of shining thrones around

Fall worshipping, and spread the ground,"

The first verse is an attempt to be great, but it is only turgid; the second verse I consider as pure nonsense, if not worse: what is meant by "the tall archangel" trying to reach the "height" of God "with wondering eyes?" Is it a thought founded on the sublime description of the blessed God, as "dwelling in the light which no man can approach unto; whom no man hath seen or can see ?" 1 Tim. vi. 16. How degrading and ridiculous the description of Gabriel in the first two lines of the 3rd verse; and of the angelic host in the last two, as "spreading the ground!"

Can absurdity go farther than for a congregation to sing, it may be with loud voice, "praise sits silent on our tongues?" And yet, this is done every time the last line of that hymn is sung. The line immediately preceding is as follows::"A sacred reverence checks our songs." I say, common sense should do that; the least reflection on the part of the person who selects the hymns would prevent this verse being ever given out, and would prevent any congregation singing it.

In the 24th hymn we have another instance of turgidity. In the last line of the 4th verse there seems an allusion to a passage of Scripture; the former is thus expressed—“ A moth can crush us into dust.” What nonsense! Let any one read the last two verses of that hymn, and say is it true?-could HE, amidst the last general conflagration, see all the wreck of nature, and remain "calm as the summer's ocean?" Yet in singing these verses he says so, and that to God,—the Judge. The 50th hymn is a poetical version of the 23rd psalm, by Addison; very pretty, but certainly very unsuitable for praise, especially the 2nd and 3rd verses.

At the risk of being thought fastidious, I must add, that I do not approve, as a song of public praise, of Addison's very beautiful hymn, the 53rd in the selection, beginning with—

"When all thy mercies, O my God," &c.

I fear few can say of themselves, as all do say who sing the first verse,

"Transported with the view, I am lost

In wonder, love, and praise.'

How far can we think with complacency of the extent of the grati tude that "glows within their thankful breasts ;"-and dare appeal to the Omniscient God, "THOU canst read it there." Have we not all reason to lament, that when we do survey the mercies of God towards us, our emotions are so feeble,—the very reverse of transporting,—and to acknowledge, that God must see very little gratitude in proportion to that which we owe? Are we not in the habit of making such

acknowledgments in prayer? Well, then, suppose that after having sung that hymn we make these confessions, is there not a glaring inconsistency? Let us have done with such inconsistencies in the worship of the Most High God, who looketh on the heart, and requireth TRUTH there.

The second division in the 'Selection' is entitled "The Saviour," and contains several hymns objectionable on various grounds.

In order to magnify the grace of our blessed Lord, it is usual to represent him as having LEFT the realms of bliss and glory; and in many of the hymns in question, this idea is introduced and amplified. But the first question ought to be, is it true, is it scriptural? I think not. I confine my quotations to two passages, both in the words of our Lord himself.

He said, John chap. xvi. ver. 28,

"I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father."

Mark the difference of phraseology,-I came forth from the Father, I leave the world. Still more explicit are his words when conversing with Nicodemus, as recorded in John, chap. iii. ver. 13:

"And no man hath ascended up to heaven, but he that came down from heaven, even the Son of Man which is in heaven."

I need not particularise the hymns to which this objection applies; they are very numerous. The following, from their juxta-position, deserves special notice: 130th, ver. 2; 131st, ver. 3; 132rd, ver. 4; 134th, ver. 3.

Another class of objections is found in the particularity and extravagance of the description of our Lord's bodily sufferings. The contrast in this respect between our hymn books and our bibles is very striking. Let the devout pious believer say which is most impressivemost appropriate. If others choose to worship God by singing such

lines as

I cannot.

Various other classes of objections might be adduced, but I must study brevity.

The third division is entitled, "The Spirit." In some of the hymns under this head, the Holy Lord God is addressed, as is very frequently the case, as the " Heavenly Dove," 185th, ver. 1; as the "Immortal Dove," 189th, ver. 1. I submit that such a mode of address is not to be found in Scripture; nor does the inspired account of the descent of the Holy Spirit in our Lord, in my opinion, justify it. Its use, however common, is questionable, especially as it has a tendency to counteract those devout reverential feelings with which the Most High God ought at all times to be addressed.

Still more objectionable are some other modes of address found in the same division, such as "SWEET Spirit," 183rd, ver. 1, and “INSULTED Spirit," 187th, ver. 1.

The next division is entitled "The Unconverted," part of which consists of "addresses to them." Surely the mere affixing of such a title might have suggested to the worthy compilers that these hymns were out of place, and could not be used as addresses to God! Then why introduce them into a book to be used in the praise of God? The 201st, 202nd, and 203rd hymns are of this description. The first of these I have heard given out and sung in such a manner, as to force on my mind the mournful conviction, that very few, if any, of the congregation were offering intelligent praise.

The 223rd hymn exemplifies another class, equally unsuitable in my opinion; it begins with an address in the person (forgive the term) of God, thus :—

If any can so use the first personal pronoun, assuredly I cannot. The 229th hymn, "Come ye sinners, poor and wretched," is, I believe, much liked, and not unfrequently sung. I cannot concur in this approval; I think it objectionable, because, instead of being praise to God, it is an expostulation with the sinner. But not only so; the doctrine, I am persuaded, is not scriptural.—

"3. Let not conscience make you linger;

Nor of fitness fondly dream;

All the fitness he requireth,
Is to feel your need of him :
This he gives you;

"Tis his Spirit's rising beam."

The glory of the gospel, and its Divine adaptation to the fallen, guilty condition of man, lie in this, that it requires no fitness whatever on the part of the sinner, not even "to feel their need of Him." The gospel is a free proclamation of peace and pardon, without limitation, without requiring previous qualification of any sort whatever, is to be preached "to every creature," with the gracious, unlimited assurance, "Whosoever believeth shall not perish, but have everlasting life!" Oh! let me not throw back the inquiring sinner's thoughts upon himself to ascertain if he has got the required fitness. No; let us ever carry his views outward to the Cross of Jesus, to the work he finished there, one thousand eight hundred years ago, through which ALONE, without any accompaniment, Jehovah is well pleased with every man, woman, and child, who trusts in his mercy as there displayed.

As to the safety of such,-the present and ultimate safety of such,there is (blessed be God!) no peradventure; it is as certain as the Word and Oath of the God of Truth can make it. Then why, in the