bowed down their lofty heads in humble adoration, the rippling noises of the waters ceased-the winds lulled into a death-like calmness-and the sun stood motionless; they knew their Maker was before them; and they venerated his presence.

The day was slowly passing away, and as the curtain of darkness gradually dropped in the west, the moon, that glorious orb of night, gently raised her's in the east. Her brightness was different from that which had just departed.-'Twas not that sharp and piercing light which dazzles and injures the eyes, but was so soft and delicate that it was sweet to look upon. She rose, and made the scene which had before looked beautiful now look sublime. The stars burst forth and bespangled the blue canopy of heaven. The planets threw their little streams of light upon the world, and all bore a heavenly appearance.

The moon ascended high in her course-the first Sabbath had departed-and the eighth day was fast approaching. ALPHA.

CONGREGATIONAL SINGING.

A REVIVAL of religion is always a revival of singing. It was so at the reformation. But congregational singing was no invention of the reformers.

It was the renewal, Mr. Latrobe remarks, of a practice adopted in the earlier ages of the church, which had, indeed, decayed amid the general corruption, but which was ever renewed with the least semblance of real religion. Thus the Albigenses, during the hottest season of their persecutions, are represented as cheering themselves, in the very prospect of death, with singing the psalms and hymns of their church. In the same manner, the disciples of Wickliff and John Huss cherished psalmody, as richly conducing to godliness. The Bohemian brethren

published a hymn-book with notes, from which it is evident, that "the melodies therein used originated in the chants to which the ancient Latin hymns of the church were sung." The reformers of the succeeding century, Luther, Cranmer, Calvin, Beza, Knox, and Zuinglius, equally encouraged congregational psalmody. Among these, however, Luther stands pre-eminent. He was a man of great musical talent, fostered by the opportunities afforded him in the Romish church, of which he seems to have availed himself with the same largeness of soul which characterized his actions in a more important field of labour. The high estimation in which he held music, was the result of a cultivated taste and an accurate knowledge of mankind. "I verily think," said he, "and am not ashamed to say, that, next to divinity, no art is comparable to music." "We know that music is intolerable to demons." With this idea, therefore, we need not wonder that he made it a prominent feature in his public services. The tunes introduced by him were of the same choral stamp as those of the United Brethren.

In England, already in the reign of Henry VIII., psalms were much sung by all who loved the reformation. Some poets, such as the times afforded, translated David's Psalms into verse; and it was a sign by which men's affections to that work were everywhere measured, whether they used to sing these or not. A clause in the act of uniformity, 1548, authorized this practice: "Provided also, that it shall be lawful for all men, as well in churches, chapels, oratorios, or other places, to use, openly, any psalm or prayer taken out of the bible, at any due time, not letting or omitting thereby the service, or any part thereof mentioned in the said book." The general practice was, to sing before and after morning and evening prayer, and also before and after the sermon." When Sternhold's Psalms, which had

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been at first "composed for his own solace," were completed by Hopkins and others, this clause in the act gave authority for their public use in the church. The allowance permitted to this version was, in the opinion of Heylin, " rather a connivance than an approbation, no such allowance being anywhere found by such as have been most industrious and concerned in the search." So great was the zeal with which the reformers cultivated psalmody, that psalms and hymns are termed, by Burney, the opera songs of the fifteenth and sixteenth centuries. In the year 1551, Roger Ascham thus writes from Augsburg :-"Three or four thousand singing at a time in a church in this city, is but a trifle." According to Beza, the Huguenots, at Paris, assembled in the Prez aux Cheres, "and did nothing for many nights but go about in great numbers singing psalms," joined by the king and queen of Navarre. About the same time writes Bishop Jewell to Peter Martyr: "A change now appears visible among the people; which nothing promotes more than the inviting them to sing psalms. This was begun in one church in London, and did quickly spread itself, not only through the city, but in the neighbouring place; sometimes, at Paul's Cross, there will be six thousand people singing together."

DISCOVERY OF SIN.

"Be sure your sin will find you out."

WHY will it? Because you cannot hide it from God. "His eyes are in every place beholding both the evil and the good;" and "all things are naked and open unto the eyes of Him with whom we have to do." Did any one ever cover his sin and prosper? Not for long did he. Adam was the first that tried to conceal his transgression. In the cool of the

day, when all was silent and serene, he was suddenly startled by the sound of a voice, “ Adam,” saith the Lord, "where art thou?"

Cain was the next to imitate the same foolish experiment. The deed was done, and he vainly hoped it was unknown; but how must his conscience have stung him with guilt, when the Lord addressed him from heaven, saying, "Cain, where is Abel thy brother?"

"We are verily guilty concerning our brother," said the sons of Jacob. "God hath found out the iniquity of his servants." Their cruelty to their brother was for a long time hid, but how mysteriously did God work to cause it to find them out. It is all concealed, thought one; it is secure in my tent underground; who can see it? But judge of his surprise and shame, when Joshua said, "Achan, tell me what thou hast done?" My master is in the house, thought the servant; he cannot know it; I will run after this stranger. He goes; but on his return, "Gehazi," said the prophet," whence comest thou?" How confounded must this wicked servant have felt; he knew the meaning of the question, and was immediately covered with the punishment of his sin." David," said Nathan, "thou art the man." "Jonah, why hast thou done this?" said the terrified mariners, after Jonah's sin had been forced out by the violence of the storm. "I have sinned," said Judas, as he threw down the thirty pieces of silver, "in that I have betrayed the innocent blood." This act, and the one which quickly succeeded it, fully prove how unbearable a guilty conscience is. No doubt the two hypocrites thought all was safe; their deed would never be detected; but the voice of Peter pierced through the flimsy covering of mere profession, and brought out their sin to public view. "Ananias," said he "why hath Satan filled thine heart to lie? To keep back part of the price?"

These examples speak loudly, and confirm, to a certainty, that all sin, however secretly committed, or successfully concealed from man, is nevertheless distinctly known unto God. What a disclosure will be made at the final judgment! May I ask you, reader, if your sins have been acknowledged? your guilt concealed by the blood of the Lamb? Are you deferring this important business? Take heed that that day cometh not upon you at a time when you are least expecting it for then, if unpardoned, the secrets of your heart will be disclosed-sentence will be pronounced, and all hope of forgiveness, deliverance, or ease, will be for ever taken away.

East Grinstead.

T. C.

1

THE RIVER OF DEATH.

DEATH has been frequently compared to a river, which we are all rapidly approaching, and eternity is called the country beyond. The writer and readers of these lines may well enough be supposed to have already gone over one half the distance necessary to bring us to this apparently, and, in many respects, really formidable stream. During our journey thus far, we have not only sought to procure subsistence by the way, but to accumulate something for the future; some of us grasping at wealth, some at honour, some at rare attainments in human learning. But have we all duly considered this important question Are our accumulating treasures of a kind to be carried over the river, either sent forward to await our own landing upon the opposite shore, or as part of our baggage at the time of passing? Should it prove otherwise, we must find ourselves under the terrible necessity of leaving them all in a world which we can never again visit, and doomed to endless penury. Now the word of God has decided that when we leave this world "we can carry nothing out