Eusebius says,

does not appear to have been a voluminous writer. indeed, that he "set forth the treasures of divine truth, both by word of mouth and by his writings;" but, according to Jerome," he was chiefly profitable from his discourses."* All that he is known to have written were Commentaries on the Holy Scriptures; and there is a single sentence, containing an important rule for the interpretation of prophecy, still in existence; which, in all probability, formed part of an annotation on the 19th Psalm. It has been said that he composed a treatise on the Hexaemeron: but the assertion is undoubtedly incorrect.

LIBEL ON THE CHURCH.

MR. EDITOR.-I should feel favoured if you, or some of your correspondents, could tell me what would be the legal consequences, if any individual should choose to publish a periodical entitled " A Slap at the Laws," "A Slap at the King," or "A Slap at the Parliament? Now, if the Church yet be (as I believe it is allowed to be) established by law, and an institution (at least nominally) upheld by the authorities of the country, I suppose it cannot be less offensive to the laws, to publish a periodical libel called "A Slap at the Church." Such a thing, I understand, has been done. The government cannot be supposed cognisant of it; but, perhaps, through the medium of your Miscellany, it may be brought forward, and condign punishment inflicted on the offender.

A CHURCHMAN.

ON CHURCH PSALMODY.

To regard psalmody as nothing more than a pleasant and animating break in a long service, or even to confine its objects to general expressions of praise, is to entertain very narrow views of its importance and power. To the majority of Christians, the hymn-book is a compendium of divinity almost as frequently referred to as the Bible. Whatever may be the state of their mind, a hymn will express their feelings more fully and clearly than any language of their own. It offers the advantage which a Liturgy possesses over extempore prayer, that the attention not being diverted to a choice of words, the mind is enabled to give itself wholly to devotion. Add to this the charm of poetry, a charm acknowledged by all, and especially when heightened by its association with music, and we cannot wonder that even Christians of superior education and refined taste should often express their feelings in the language of a hymn, rather than in their own words.

A distinction has been made, and by no mean authority, between hymns and devotional poetry; the first being applied exclusively to general songs of adoration, the other comprehending the expression of all the states and feelings which belong to individuals and it has been

Euseb. Hist. Eccl. V. 10. Ζώσῃ φωνῇ καὶ διὰ συγγραμμάτων τοὺς τῶν θείων δογμάτων Onσavpoùs iñoμvnμatišóμevos. Jerom. ubi supra :—Magis viva voce ecclesiis profuit. + See Routhii Reliquiæ Sacræ; T. i. p. 339.

contended that the latter is improper for public worship, because it is suited only to a part of the congregation. The objection is specious, but will not bear to be examined. There is no truly Christian feeling which a Christian may not usefully contemplate, however apparently not in unison with his present condition. In the possession of holy peace, he will indeed sing with his whole heart the song of joy and gratitude; but considerations of sin, of redemption, of repentance, of pardon, and of dependence, will impress the lesson of humility which can never be more needed. Mourning under a cloud, the expression of former happiness would not indeed be the chosen happiness of his soul; but to recall the faithfulness of God may awaken his slumbering confidence, and to direct him to the privileges of the Christian may enable him again to feel that these privileges are his own. If such a principle be applied to one part of public worship, it should be extended to the whole. Three fourths of the Psalms must then be read no longer, for they are of personal application. A rigorous pruning must be applied to the Scripture Lessons; and the Clergyman, when in the pulpit, must cease to reprove individual sin, or to offer individual encouragement, because there are classes among his hearers to whom his cautions or his consolations will not apply.

The solemnity of a place of worship, the devotedness of the whole soul to the feelings suited to the service, the charms of music, the exaltation of mind experienced when numbers are united in expressing a common feeling,-all combine to give power to a hymn far beyond what it possesses in itself; and the effect of these associations is so permanent, that the hymn which has thus charmed in the temple, will ever after revive the feelings then experienced. Sermons may be neglected, or forgotten; but a hymn, which is in fact a sermon, once learnt, is known for ever; once strongly felt, will always recall the feeling; while it awakens and strengthens an attachment to the place of worship where its impressive character was first discovered. Psalmody at once informs the judgment and captivates the affections; and thus, as it is the most interesting part of the service, so, when properly conducted, it is the part whose influence will be the most strongly felt beyond the Sabbath and the sanctuary.

Unfortunately, its objects are very imperfectly secured by our version of the Psalms. They are too long to be generally remembered or read; too inferior to their originals to interest the attention; and too unequal in literary merit to allow their beauties to compensate for their tameness and common-place. A selection from them will afford perhaps fifty hymns of superior excellence, and about an equal number of respectable mediocrity; and it were devoutly to be wished, that, after selecting all that can be read or sung with advantage, the residue could be thrown aside. While the Psalms at length form an important part of all our services, where can be the propriety of confining our singing to a few of their unconnected verses? Living under the Christian dispensation, why should we exclude from the most beautiful part of public worship all direct reference to the truths and excellencies of the Gospel, and confine ourselves to the forms of the Jewish synagogue? We want a Church Hymn-book; one which shall clearly and fully set forth the doctrines and duties of Christianity, and at the same time

illustrate the discipline and ceremonies of the Church; a hymn-book, whose excellencies may challenge the admiration of the poet, while its simplicity shall fit it for the Sunday-school, and the workhouse. Such a hymn-book would promote congregational singing, which never can be general in our churches while the people feel no interest in the words which are sung. It would preserve to us the multitudes who are now attracted to the meeting-house, because there alone they have an opportunity of joining in their favourite hymns. It would implant in the minds of the young, especially among the lower classes, a permanent attachment to the Church. It would give added life and energy to our services; whose character of calmness and dignity secures them indeed from the extravagances of enthusiasm, but may sometimes expose them to the danger of a cold formality. To combine an animating Psalmody with a devotional Liturgy, and instructive Sermons, would make our services complete.

There is no deficiency of materials for such an undertaking. The old version will furnish a few hymns; the new one, nearly a hundred. Ken, Merrick, Addison, Cowper, Newton, Toplady, Heber, and others, would enable us to form a collection superior to any now in use, without borrowing a hymn from a dissenting writer. A Church hymn-book should be written by Churchmen; and though a few of the best compositions of Watts, Doddridge, and Wesley, may properly be introduced, they should be but few. It is an important consideration that the majority of our distinguished living poets are either Clergymen, or devoted children of the Church; and in the task now proposed, who would not be delighted to cooperate! It is indeed a proud distinction to extend the bounds of science, or to contribute to form the taste of a nation. It is a delightful privilege to mitigate human suffering, and to diffuse happiness over an extended circle. But what powers of the human mind shall estimate his reward, who, labouring to God and for eternity, speaks the effectual words of Divine truth to the conscience of every sinner, and to the heart of every saint; whose influence is not bounded within his own personal sphere, but diffused over the whole Christian world; not terminated with his own life, but extended through all ages till time is lost in eternity?

So evident is the importance of this object, that nothing can be necessary to secure its accomplishment, beyond keeping it steadily in the public eye. With this view, I propose to furnish every CHRISTIAN REMEMBRANCER with one or two hymns, founded on the Lessons of the Church in their order, and beginning in the next number with those for the First Sunday in Advent. I cannot indeed hope that any compositions of mine would vindicate me from the charge of presumption in undertaking such a task; but it is my object, and will be my reward, to obtain for the Church the active services of men who will never allow one so inferior to keep the field of honour and usefulness alone. Time will be required; but the delay offers an important advantage. It will gradually awaken the expectations, and fix the attention of the Church, and thus facilitate the accomplishment of a change, of which the necessity is even now admitted universally.

Falmouth.

E. O.

RELIGIOUS SOCIETIES.

MR. EDITOR,-There has lately appeared in the Christian Advocate, and in other newspapers, a "Statement of the various Religious and Philanthropic Societies, which are known to be in active operation throughout the known world," exhibiting, at one view, "the various objects of Christian benevolence," and "the extent to which these objects are annually supported by their respective patrons." In the original statement, these Societies are arranged under the several heads of Anti-slavery, Bible, Education, Seamen and Soldiers', Tract and Book, Jews, Missionary, Miscellaneous: but in this arrangement, many of these Societies are made to occupy a place, which clearly does not belong to them, as the Society for the Propagation of the Gospel is placed under the head of Education; and the Prayer-Book and Homily Society is classed among the Missionary Societies. I have therefore endeavoured to distribute them in another form, according to their ostensible objects,-1. Of promoting Education,-2. Of distributing Bibles, Prayer-Books, and other religious Books and Tracts,-3. Of supporting Missions; -and 4. Miscellaneous, or such as have not any of these objects particularly in view. Many of the Societies are, however, so briefly and indistinctly described, that I have very probably mistaken the class in which they ought to appear. Where I have altered the title, I have marked the alteration by a different character; and I have added, in a separate column, the incomes of some of the principal Societies for the year 1819-20, as exhibited in a similar statement, published at the time. I. SOCIETIES FOR PROMOTING EDUCATION.

BOOKS AND TRACTS.

rican School

........

....

Union

Sunday-School

II.-SOCIETIES FOR DISTRIBUTING BIBLES, PRAYER-BOOKS, RELIGIOUS

I see no reason to doubt the accuracy of this statement. I have compared it with the reports of the Societies for Promoting Christian Knowledge and for the Propagation of the Gospel, and when the balance of the preceding year is rejected, the statement agrees with the Report of the former of these Societies; and that of the latter is subject to the more laborious process of rejecting the several balances of the former years, together with the sum obtained by the sale of stock, of retaining the amount of the parliamentary grant, and of giving full prominence to the net proceeds of a legacy of 700l. added to the permanent funds of the Society. This proof of careful and minute examination reconciles my mind to the rest of the statement; and I would add, that it is so far from being exaggerated, that no notice is taken of the Home Missionary Society, of the Incorporated Society for the Enlargement and Repair of Churches, or of Dr. Bray's Associates: some other Societies are also probably omitted. It may be thought, that the object of some of these Societies is highly visionary