ON THE OBSERVANCE OF THE LORD'S DAY. [For the substance of the following_remarks the compiler is indebted to the second volume of Essays by Dr. Whately, the learned Principal of St. Alban's Hall, Oxford.] By the law of the Ten Commandments, the seventh day of the week (that day which we call Saturday) is appointed to be kept holy as a Sabbath, or rest. This seventh day was that which the Jews always observed before the coming of Christ; and not only so, but which has been observed by them ever since, and is now regularly kept holy by them, in obedience to the fourth commandment: and they very naturally look upon us Christians as Sabbath-breakers, because, neglecting the day which God commanded to be kept holy, we observe another day, for which there is no positive command whatever. We keep the first day of the week holy in memory of our Lord's resurrection. True-but what authority have we for keeping it on that account, or for keeping it at all? and still more, for not keeping holy the day which was actually appointed? It will be said, we keep holy one day in seven, which is the same thing, the precise day being of no consequence. If that is admitted, then it follows that if any sect of Christians should choose to observe every Friday in memory of our Lord's crucifixion, instead of Sunday, nothing could be said against it; but it must be remembered that the day is not indifferentthere is an express reason given why the seventh was selected-and the observance of it as a rest, was in memory of what occurred on that day: how then can we pretend to keep this rest upon any other day?— Besides, it is well known that the strictness of the law of Moses admitted of no alteration either as to the time or manner of its observances. Jeroboam brought de • with the following line, "O Lord I would delight in thee," we readily discover an unaccountable perversion of Scripture language. The similitude there made use of, though beautifully appropriate to the Church as one general body, becomes monstrous when incautiously applied to each individual member. 66 A further object has been to raise the standard of devotional feeling among them, as Christian worshippers, to a more cheerful and manly tone; and to get rid of all that luscious and languishing sentimentality which so generally pervades some of our collections of hymns, and which has a direct tendency to paralyze every effort of strenuous exertion, if not to corrupt the heart*. The different tone of feeling with which the same sentiments may be variously expressed, is very forcibly exemplified in the contrast existing between Psalm cxxv. Old Version, and the hymn commencing When I can read my title clear." Or, to give another instance, compare the devout, reverential, and manly, mode of address in the Liturgy, "Good Lord deliver us ;" or the sober language of the thief on the cross, "Lord, remember me when thou comest into thy kingdom," with the childish, languid, and impertinently familiar, tone of those hymns which frequently repeat the line "Dear Lord, remember me." Low spirits, and melancholy, are very ill calculated to assist the Christian in fighting the good fight of faith, or in running the race set before him. Penitential sorrow, it may be observed, belongs to a very different class of feelings, and is not incon * See Knox's Essays. Estent with cheerful courage, and vigorous esolution. It should not be forgotten that collections f hymns have also been made a vehicle for troducing partial statements of divine truth, nder the specious pretence of a purer Gospel. A collection of texts has therefore been added, as a sort of specimen of the proper way of comparing Scripture with Scripture, and alowing to every part its due weight. (See page 293.) It may not be unsuitable in this place to offer a word of advice on the general subject of Psalmody. The intention of Psalmody is the setting forth the praise and glory of God, and it is evidently the duty of every one to take a part in such a work who has received mercies for which it becomes him to be thankful, and has a tongue given him to speak forth the sentiments of his heart. How inconsistent then is the common practice of confining the use of Psalmody to a few individuals, who are apt to call themselves, for the sake of distinction, "the singers," and who have sometimes been ignorant enough of propriety to expect remuneration for their services; thus, confessedly, looking for their reward from men. In fact, the whole congregation ought to be the singers, and those who take the lead are bound to make use of such tunes only as can be easily learnt and remembered. Fine pieces of music, and a display of talents, are as much out of place in singing the praises of God, as a Greek sermon, or Latin prayers, would be in the reading-desk or pulpit. It must ever be remembered that God looks at the heart; we shall greatly mistake, therefore, if we exalt the knowledge of notes and chords above the harmony of the sincere and humble mind : this would be to forget that as words are only the means of giving vent to the feelings of the soul, so tunes are no more than a help to the better expression of those feelings in holy song. By means of plain tunes those will be enabled to join in this delightful work, who are unacquainted with the science of music; and should a false note be occasionally made, it will be no discord to the ear of those who have their hearts attuned to the key of Christian charity. The compiler of this collection is sensible of the great liberty he has taken in exercising his own discretion, respecting any thing which constitutes a part of the public worship of the Church; his apology for so doing is to be found in the decisions which have been lately made in the courts of law-that there is no authorised collection of Psalms and Hymns for the purpose of public worship; and in the pretty general acknowledgment of the unsuitableness of the Old and New Versions. The right of selection has been determined to belong to the Minister of the Parish, with the approbation of the Diocesan. Conscious that many defects will still be discovered which he had not the skill to remedy, the compiler humbly trusts that he has been enabled, in some measure, to accomplish his object; and it is his earnest prayer that, under the blessing of the Lord, his labours may prove beneficial. DIRECTIONS FOR CHOOSING THE PSALMS OR HYMNS. MORNING. FIRST TIME. (Before Communion Service.) One of the Psalms which has been read in the Service, taken in order. Omit those marked thus (*), and turn to the hymns for the Lord's day morning. See Hymn, No. 101. SECOND TIME.-(After Nicene Creed.) The Hymn on the Collect; except on Sacrament Sundays, then sing the sacramental hymn for the month. Christmas Day, Hymn 172Hymn on the Collect the second time at Easter Day Whit-Sunday 194 216 Evening Prayer. N. B. Every third Sunday in the month, one EVENING. FIRST TIME. (After Second Lesson.) One of the Hymns for the season; or else one of the Psalms read in the service; if marked (*), take the next. SECOND TIME.-(After Prayers.) Book IV. Part 1, for first Sunday in the month, taken in order. Part 2, for second Sunday, and so on; except Christmas, Easter, and Whit Sunday, as above. |