The first effort of the Editor was to modernize the Old Version; but, upon trial, this proved so extremely difficult, that it was relinquished, and an entire new version attempted. The engagements which necessarily result from a large sphere of pastoral duties, a considerable occupation of time in various Charity Schools and public institutions for promoting Christian knowledge in the world, and a series of family afflictions, have rendered this humble attempt less complete than he trusts it would have been, could he have devoted more time to the undertaking. The principal part of the Psalms have been composed at uncertain intervals of time, and in the midst of constant interruption. Still these meditations on the inspired Book of Psalms have been pleasant, and he trusts not unprofitable, to himself; and he commits them to Divine Providence, with a humble prayer that they may render assistance to others.

The second part consists of a selection of Psalms and Hymns from various authors, with a few original ones.* This selection begins with the Morning and Evening Hymns of Bishop Kenn, a version of the Benedictus and Magnificat, by Bishop Patrick, the Benedicite, abridged from Mr. Merrick, &c. Then follows, according to the order of the Book of COMMON PRAYER, an arrangement of Psalms and Hymns for every Sunday throughout the year, also

* One of these, for Whitsunday, page 226, "Holy Ghost, inspire our praises," was a favourite Hymn of the late la mented Princess Charlotte. She frequently played and sang it to the tune of Haydn's celebrated German Hymn; and had arked in her copy the passages which particuliarly interested

r.

for the Saints' Days, Fasts, and Festivals of the Church, the administration of the holy Communion, the Baptism of Infants or Adults, Confirmation, Funerals, Days of Fasting and Thanksgiving, the King's accession, and other occasional services,

The first Psalm referred to under each Sunday, is the Psalm called the Introit, as prescribed by the Rubric in the reign of King Edward VI.

The short Prefaces before each of the Psalms are generally abridged from the Commentary of the late Bishop Horne, a work which for its learning, devotion, and elegance, is entitled to a place in every Christian's library. It has been a principal object of the following attempt to preserve, where it was practicable, the expressions of the authorized translation, to accommodate the sentiments to the language of the Christian Dispensation, and to direct the mind, where the subject authorised, to the life, death, resurrection, and glory, of the LORD JESUS CHRIST, the true MESSIAH, whose sacred words instruct us that Moses, and the Prophets, and the Psalms, wrote concerning Him. Luke xxiv. 44.

On this subject, the Rev. Editors of the Buckden Selection of Psalms and Hymns justly observe that, "Although in sublime descriptions of the attributes and perfections of the Almighty, in earnestness of supplication, and in warmth of adoration, the Royal Psalmist must ever stand unrivalled; yet his knowledge of divine things was necessarily incomplete, because the DAY-SPRING had not yet dawned from on high. Even under the influence of prophetic inspiration, David saw but through a glass darkly the saving truths, Redemption and Sanctification. These truths, therefore-taught as they were by our

LORD and his apostles, and illustrated by the great transactions of his life and death-may surely form, in a Christian congregation, as fit subjects for devotional melodies, as the events of the Jewish history and the precepts of the Mosaic Law suggested to the holy prophets."*

The Church of England has prominently adopted this principle: she has in her daily services introduced the Psalms of David, and in the TE DEUM, a sublime Hymn of human composition, which throughout glows with triumph of praise to our exalted Saviour. It extols him as "the King of glory," celebrates his incarnation, the redemption of the Church by his precious blood, his victory over the sharpness of death, his opening the kingdom of heaven to all believers, his future judgment, and prays that all his servants may be numbered with his saints in glory everlasting.

The perfection of Church Psalmody consists in the union of the whole Congregation in this important part of worship; and in order thereto, the Psalmody should be plain and simple; the tunes should be harmonious, but not complex; partial repetitions, various notes to express single words, and fugues are generally unintelligible to the bulk of congregations.

The old Church Melodies supply the finest standand and examples of congregational Music. Such compositions as the 100th Psalm, the 84th and others, are best adapted for public worship. While they

* See the Preface to the Psalms aud Hymns already referred to, as used at Buckden Church, and dedicated to the late Bishop of Lincoln.

exhibit a dignity and melody, which the most eminent Masters of music have acknowledged, they possess also a perspicuity and simplicity, which render them attainable by the humble worshipper, and a pathos, solemnity, and sublimity, which cannot but interest in congregational worship.

Light, airy, theatrical tunes are totally unsuitable to the dignity and simplicity of a Christian Church. Different subjects of Psalmody may require more pathetic, more solemn, or more animated strains of music, but levity is always to be avoided. Interchanges of loud and soft music, the forte and the piano, have a fine effect, relieve the ear, and give emphasis to the expression; and it would greatly heighten the effect, if the voices of the men-singers, which are necessary to swell the chorus, were moderated, or were wholly silent, in the softer, or piano strains, in which the voices of the women and children should alone be distinctly heard.

Another great injury to Church Psalmody frequently arises from the Charity Children; the evil is almost every where complained of. They are too apt to sing at the utmost stretch of their voices, the effect of which is to excite general disgust; whereas, if they were instructed to moderate their voices, their joining in this service would be affecting, delightful, and edifying. The effect of a little attention to this important point is practically visible in the children of the National School, St. Mary-lebone, London.

Occasionally practising Psalmody in the week-day, or half an hour before the beginning of service, attended by the Minister, or some judicious superin

tendant, might greatly contribute to the improvement of this important part of worship, and by the divine blessing, render it more interesting and edifying to the congregation at large.

It is also submitted to consideration, whether reverence and devotion would not be more strongly marked, if the congregation were instructed to rise and stand, when they sing the praises of God. St.

Basil, speaking of the Christian Church in his time, says, "The people rising from prayer, stand up to sing praise."-Compare also 2 Chron. vii. 6.Nehemiah ix. 5.-Isaiah vi. 2, 3.-Rev. vii. 9, 10.

The following version professes only to be an humble attempt to improve general Church Psalmody, and should it excite any one of more leisure and ability to direct his attention to this important object, the Compiler will be abundantly gratified.

That all who join in the service of God may sing with the spirit and with the understanding also, and hereafter join in perfect and eternal praise, is the humble and fervent prayer of the Editor,

BASIL WOODD.

The Reader is referred to Dr. Vincent's Consideration on Paro

chial Psalmody. 1787.

British Critic, Jan 1798. page 63.

Christian Observer. 1818. page 152.

Inquiry into Historical Facts of Parochial Psalmody. By J. Gray, Esq 1820.