other The New Version, have been connected by established usage, with the services of our Church; the latter having also the sanction of an Order in Council.

It is admitted on all hands that both these Versions contain passages of great beauty and excellence; in which the language is adapted to the purposes of simple melody, with little or no detriment to the sense originally set forth in the words of Scripture. It is almost as little likely to be denied, that neither of the two Versions, taken as a whole, gives the force and spirit of the original Psalms, or is well fitted to express those sentiments of thankfulness and love, which Christians, as Christians, have to utter, in their singing unto God. Hence it is usual in our Churches to confine the congregational singing to a few verses selected out of a few of the Psalms. And there have been also selections from the two versions published expressly with this view; amongst which, that which is on the list of the Society for Promoting Christian Knowledge is perhaps the best, though it omits some of great excellence, as the New Version of Psalms 63 and 106, and inserts some that are objectionable in taste or doctrine, or both, as Psalm 81, Old Version, and Psalms 24, 28, 121, 125, New Version.

A Table containing a Selection from this Selection, arranged for use, with reference to the Church Services for the year, will be found at the end of this preface.

The ill success of these and other attempts to versify the language of Scripture, which being present to the memory in its own beautiful simplicity, almost always puts to shame any skill of ours, in clothing it with rhyme and metre, this failure has led many of our clergy and congregations to adopt, in addition to the Versions of the Psalms, devout Hymns of human composition, founded on Scripture truth, though not metrical versions of Scripture passages. And the practice seems to be amply sanctioned by the permission and approbation of many of our revered Bishops, and also by the following order in the Injunctions to the Clergy, bearing date, A.D. 1559 :

"For the comforting of such as delight in music, it may be permitted, that in the beginning or in the end of the Common Prayer, either at morning or evening, there may be sung an hymn, or such like song, to the praise of Almighty GoD, in the best melody and music that may be conveniently devised, having respect that the sense of the hymn may be understood and perceived."

SPARROW, Collect. Art. Can. 4to. 1684. Whilst however we regret that so few of the Psalms have been well versified, we must also own that there are but few Hymns to be met with in our language, that are well fitted for the use of those who desire to worship God at once with the spirit and with the understanding, with the zeal which is according to his goodness, and with the reverence which is due unto his name. Either

the language is cold and formal, or it is rude and familiar. The sentiments are tame, or they are affected; the images extravagant, or mean. Prayer too often takes the place of praise. And both are not unfrequently displaced by the forms of soliloquy, or mutual exhortation, or appeal to angels, or apostrophe to inanimate objects; modes of expression, which however profitable in their proper places, ought never to be substituted, at least in public worship, for direct addresses to Almighty God.

The mention of these objectionable points may serve to shew what the Editor of the present Collection has attempted to avoid. It will also account for the Collection being so small; there being but few Hymns to be met with not liable to one or more of these objections, and some even of those few being too refined in sentiment or expression for general use. More indeed, might well have been taken out of the Olney Hymns, by Cowper and Newton, and out of Watts's Psalms and Hymns; were it not that the original publications are in the hands of almost every one, and are so decidedly better than any others of a popular kind, that if a careful revision of them were effected, they ought to be in the hands of all.

With reference to the prevailing faults above specified, some revisions have been attempted, in many of the Hymns in this Collection. One of the most presumptuous, as it will be deemed by many, is the substitution of new words for the two first and two last lines of the affecting hymn

by Toplady: "Rock of ages, cleft for me, Let me hide myself in Thee." (See Hymn 32. page 71.) This language is objected to, as not agreeing with the well known passage of Scripture; in which the people of God are represented as drinking of that Rock, not as hiding themselves in it. (See 1 Cor. 10. 4.) This may serve as a specimen of the reasons which have led to other alterations. For an instance of omission, many will doubtless miss the justly admired lines by Bishop Heber, beginning, "Brightest and best of the sons of the morning." But this beautiful sacred poem, considered as addressed to the "Star of the East," is not only inadmissible in public worship, but is so repugnant to our notions of divine homage, that it ought not to be entitled a Hymn at all.

The principle of excluding every poem, which does not contain something amounting to prayer or praise, directly addressed to God, has been applied more strictly in the Second Part of this Collection, which is designed for Public Worship, than in the first, which is adapted for Private Use. Both Parts will supply Hymns suited for the purposes of family devotion. And this last is one of the chief objects which the Editor has had in view, in publishing this Collection. For he is anxious to recommend this method of praising God, the singing psalms and hymns to his honour, at the hour of Family Prayer; a method which it is to be feared is at present but little practised.

Family Prayer is, no doubt, extending itself far

and wide throughout the land. And many families are daily added to the number of those, who join with prayer the reading of the Scriptures. But let heads of families consider how much solemnity and fervour of devotion would be gained in these domestic services, by the addition of singing Psalms and Hymns. This would be turning to edification that skill in music, which so many have acquired at great cost and time, and hitherto with little fruit unto holiness. This would be devoting to the glory of God accomplishments which are else helpful to no other end than the transitory pleasure of man. This would add the grace of cheerfulness and joyfulness, to duties which are often felt to be tedious, and often thought to be the token of austerity. This would be proving that we are not ashamed of our God and Saviour, in the midst of a lukewarm and fastidious generation; if we were to make the sound of his praise to be heard in our homes, by all them that dwell around us.

The importance of the object will justify the following minute practical directions, addressed to those masters and mistresses of families who are at a loss as to how they might begin. First use the Morning Hymn, after morning prayers, or the Evening Hymn before evening prayers, on the Lord's Day. Proceed to use both; or to use one or other of them on the week days. Afterwards introduce other Hymns, or suitable Psalms, one at a time, as the family shew disposition to learn them.