Volume I. 
 
 New Series. 
 
 ®«<(eVe>*' " 
 
 -PSALMS, HYMNS AND SPIRITUAL SONGS. 
 By Rev. A. D. Lord, Batavia, N. Y. 
 
 A-MERIC^N 
 
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1869.] 
 
 PSALMS, HYMNS, AND SPIRITUAL SONGS. 
 
 The present state of the Komanists in Madura is deplora- 
 ble in the extreme. In the year 1773 the order of Jesuits 
 was dissolved, and from that time, till 1830, their missionary- 
 operations were suspended. But so greatly were Protestant 
 missionaries and their converts increasing, that Korae, in the 
 face of all that had taken place in the past, called to their 
 aid the Jesuits, and they have been sent out in considerable 
 ^numbers, and have taken the place of the Goa priests who 
 entered into the labors of the former Jesuits when they were 
 'disbanded, and carried on the work, though on a greatly 
 Teduced scale. This has caused great dissatisfaction and 
 many lawsuits. 
 
 In the year 1853 the number of Koman Catholics in the 
 district of Madura was 150,000, and the clergy 38 ; but in 
 consequence of a continuance of heathen rites among them, 
 and their aversion to education, they are, both in intelligence 
 and civilization, far below the heathen with whom they are 
 surrounded. And this state their guides seem to desire. In 
 the year 1835 or 1836, when the Jesuit missionaries re- 
 entered Madura, their first labor was to collect into heaps 
 the school books of the American mission schools, where 
 Eoman Catholic children attended, and burn them in the 
 streets, nor did they establish any schools in their stead. 
 
 Art. IV.— psalms, HYMN^,;,A'KD SPIRITUAL SONGS.* 
 By Rev. A. D. Lord, Batavia, N. T. 
 From this twice stated enumeration, it would seem that 
 the inspired Apostle intended to recognize and approve a 
 three-fold classification of the sacred lyrics then used, or 
 thereafter to be employed, in the services of the Christian 
 Ohurch. Commentators have done but little to settle the 
 meaning of the terms here used ; most of the older writers 
 have dismissed these passages with some general expression 
 on the subject, without attempting to justify the classifica- 
 
 *Epli, V, 19;,Col. iii, 16. ~ 
 
702 PSALMS, HYMNS, AND SPIRITUAL SONGS. [October, 
 
 tioD, or determine the grounds on whicli it should be based. 
 Ellicott leaves it thus undecided, Prof. Hagenbach, of Basle, 
 in an interesting article on "Church Music and Song" 
 {Theolog. Eclectic, Vol. IV, p. 237), says, " The Apostolic 
 Church recognized Psalms, Hymns and Spiritual Songs. How 
 these were related to one another, it is hard to determine ; 
 yet, by Psalms, we are obliged to understand either the Old 
 Testament Psalms, or Christian Psalms modeled after them ; 
 by Hymns, songs of praise ; and by Spiritual Songs, hymns 
 of a more general character. Olshausen sees no distinction 
 in them, but considers them as being only different terms for 
 one and the same thing." Dr. Lange, as quoted by Prof. 
 Harbaugh, {Am. Theolog. Bevieio, III, 272,) gives a curi<ous 
 and interesting disquisition on the subject, but it is rather 
 theoretical than practical. 
 
 Believing the careful statement of the classification to 
 indicate that it rested upon important distinctions clearly 
 apprehended by the apostle, and that the grounds of these 
 distinctions may be ascertained and understood ; feeling con- 
 fident that the subject is one of no little practical importance 
 to the Church, we propose, without reference to abstruse 
 theories, or nice aesthetic distinctions, to investigate facts ; 
 and to do this by examining our sacred lyrics for the purpose 
 of ascertaining what differences may be found in the matter 
 they contain, on which such a classification can be based. 
 
 A slight examination of the hymns, so called, in any one 
 of our collections, will show, first, that a large proportion 
 (about one-half) of them contain no address to the Deity ; 
 and second, that an equal number have, in one or more 
 stanzas, a direct address to God. In the greater part of these, 
 the address is in the form of prayer or supplication ; while a 
 smaller number contain no petitions, but are filled with 
 devout and adoring views of the character and attributes of 
 God, accompanied with thanksgiving, or ascriptions of praise, 
 lionor and glory to him, as Creator, Preserver or Kedeemer. 
 
 The objects of the class first named, those not addressed to 
 God, are either to state important religious truths, or," when 
 addressed directly to the human soul, to secure its attention 
 
1869.] PSALMS, HYMNS, AND SPIRITUAL SONGS. 703 
 
 to these important themes, to arouse the dormant energies of 
 its spiritual life, to kindle its emotions, to warm its affections, 
 to intensify its desires, to strengthen its purposes ; and thus 
 to cheer it onward in its pilgrimage, and encourage it in its 
 warfare ; or prepare it to enter the presence chamber, and 
 present its prayer, or offer its adoration and praise, at the 
 footstool of its King. In the forms of address first named, 
 the soul, deeply impressed with a sense of its want, its weak- 
 ness, its dependence, comes to God, with faith in his ability 
 to supply all its needs, to ask for that supply. Prayer is 
 therefore the distinguishing characteristic of this class. In 
 the other form of address we find the utterances of the soul, 
 when, its own wants and those of the body being for the time 
 fully supplied, it is filled with a sense of the abounding good- 
 ness and mercy of God, and can only pour forth its devout emo- 
 tions, and express its glowing affections in ascriptions of 
 thanksgiving, adoration and praise. This is the highest style of 
 .sacred verse : it is closely allied in character, indeed identical 
 in matter and spirit, with the music of the heavenly world. ^ 
 Have we not, then, three distinct classes of sacred lyrics, 
 differing widely in the matter they contain, the purpose for 
 which they are intended, and the frames of mind to which 
 they owe their origin ? What names shall we apply to each 
 of these classes ? Since Psalm has always been regarded as 
 a sacred word, and, by almost universal consent, has been 
 applied to lyrics used by worshipers of the true God ; and 
 Hymn was applied by the Greeks and Komans to the odes 
 used in the worship of their deities ; while Song, without 
 the epithet spiritual or sacred, is appropriately applied to 
 any secular lyric poem ; it will, doubtless, be admitted that 
 the names in one title are arranged as an anti-climax. We 
 propose, then, that the highest style of lyrics above described 
 be called Psalms, the next. Hymns, and the third Spiritual 
 Songs. 
 
 * A short time before his death, Toplady, the author of " Rock of A^-es," 
 said, " I can not tell the comforts I feel in my soul ; they are past expression. 
 The consolations of G-od are so abounding that he leaves me nothing to pray 
 for. My prayers are all converted into praise." 
 
704 PSALMS, HYMNS, AND SPIRITUAL SONGS. [October, 
 
 Kemembering that the Psalm contaiDs praise, the Hymn 
 prayer, or a declaration of faith in God, and that the Song is 
 generally addressed to created beings, no one will find it diffi- 
 cult to classify the contents of any Hymn-book. True, we 
 shall find some of mixed character ; this might be expected. 
 Some are Psalm-hymns, Psalm-songs, or Hymn-songs ; while 
 a few have the characteristics of all three. Yet it will be 
 found that four-fifths, if not nine- tenths, may be appropri- 
 ately referred to one or another of these classes. To be 
 satisfied of this, it will only be necessary to examine forty or 
 fifty of the hymns of any collection. "'••■ 
 
 Adopting ^this classification, it will be found that the 
 Psalms need no subdivision. Hymns may be divided into four 
 classes : first, those containing prayer only ; second, those 
 containing confession for sin or negligence in duty, followed 
 by prayer ; third, those in which a meditation upon religious 
 truth is followed by prayer ; and fourth, those in which a 
 similar meditation upon the attributes of God, or the work 
 of Christ, is followed by a declaration of trust or an act of 
 self-consecration. Spiritual songs are divisible into three 
 classes : first, those containing statements of doctrine or 
 truth, without the form of address ; second, those of warn- 
 ing or exhortation to the impenitent ; and third, those ad- 
 dressed to belie vers, f 
 
 *Ppalm8 : " Eternal wisdom 1 thee we praise," Church Psalmist, HjTnn 12. 
 
 "Great God! how infinite art thou," " " 13. 
 
 Hymnb: " Father whate'er of earthly bliss," " " 434. 
 
 " Lord, we come before thee now," " " 428. 
 
 Sp. Songs: " My soul, be on thy guard," '* " 407. 
 
 " Nor eye hath seen, nor ear hath heard," " " 684. 
 
 f Hymns : Class I — " Father of heaven ! whoso love profound," Hymn 224. 
 
 '* Lord ! when wo bend before thy throne," " 437. 
 
 n — "O thou, whose tender mercy hears," " 281. 
 
 " Lord ! at thy feet wo sinners lie," ** 289. 
 
 Ill — " Since all the varj'ing scenes of life," " 308. 
 
 " Oh ! whore shall rest be found ?" *' 072. 
 
 IV — " Majestic sweetness sits enthroned," " 14r). 
 
 " I'm not usluimed to own my Lord," " 419.. 
 
 8P. Bonos : Class I—" Faith is the brightest evidence, " 385. 
 
 *' Nor eye liath sr-en, nor ear hath hoard," " 084, 
 
 n — " Sinners, tlie voice of God regard," " 270. 
 
 ** Return, O wanderer, now return," " 273. 
 
 HI— '« BlesH, O my soul, the living God," Ps. 103. 
 
 " Come ye that love the Lord, H. 330.- 
 
1869.] PSALMS, HYMNS, AND SPIRITUAL SONGS. 705 
 
 Hoping that an examination of the hymns, etc., referred to 
 in the note, and of others which they may suggest, will show 
 that the distinction claimed really exists, let us turn to the 
 Book of Psalms. These inspired lyrics have usually been 
 regarded as Psalms, without reference to their contents, or 
 the purpose for which they were really intended. They are 
 often spoken of as containing only "matter of praise ;" yet 
 it can not have escaped notice that many of them contain no- 
 address to God. More than sixty of them accord with our 
 definition of a Spiritual Song, nearly seventy contain prayers, 
 and only about twenty have the form, or contain matter of 
 praise to Grod. An examination of their titles, (which Dr. 
 Alexander regards as authentic) will show that the classifi- 
 cations here proposed are recognized in them ; four are 
 entitled Prayers, and at the close of the seventy-second, 
 many others are, impliedly, so named ; seventeen are called 
 '' Songs,'' and thirteen others have the title " Song or Psalm,'' 
 so that one-fifth of the whole number are thus designated. 
 
 Among these sacred poems we find the types not only of 
 the three great classes of lyrics, but of all the varieties of 
 the Hymn and the Spiritual Song. The 65th, 89th, and 
 145th, are the grandest specimens of the Psalm. The 17th, 
 35th, and 143d, are examples of the first class of Hymns ; 
 the 51st and 102d of the penitential ; the 19th is a most ad- 
 mirable model of the meditative Hymn ; the 91st, 119th,''' 
 and 139th belong to the same class ; and the 73d and 92d are 
 Hymns of faith and trust. Of the didactic Song, the 1st, 2d, 
 23d, and 37th are good examples ; the 52d and 53d belong to 
 the second class ; and the 33d, the 95th-100th, the 146th- 
 150th, and many others, to the third class of Spiritual Songs. 
 
 " Whoso offereth praise, glorifieth me." One important 
 object aimed at in the presentation of these views, is to call 
 attention to the subject of praise in connection with the 
 services of the sanctuary. Are Christian people aware how 
 seldom any thing in the form of praise to God is sung ? 
 Having observed with care for some years, we can afiirm that 
 
 * All but three of its sections contain petitions. 
 
706 PSALMS, HYMNS, AND SPIRITUAL SONGS. [October, 
 
 it is not uncommon to attend church for weeks in succession 
 without hearing in the singing a single ascription to God. 
 True, many ministers are accustomed to exhort us to ^^ sing 
 to the praise of God," and this not unfrequently when the 
 selection is addressed entirely to human beings, or does not 
 contain the name of God ! 
 
 It has been stated that we have but few true Psalms ; 
 probably none who have not given special attention to the 
 subject are aware how few there are. A Doxology is a brief 
 Psalm. The three elements of a Doxology, (as given, in. 
 substance, by Prof J. A. Alexander, Sermon X, Vol. I) are : 
 It is always and exclusively addressed to God ; it should con- 
 tain an ascription of praise, and a wish that others may join 
 in praising him ; but a large part of the stanzas, called 
 Doxologies, are mere exliortations to others, to praise God, 
 without even the form of a direct address to Jehovah ! Can 
 the singing of such exhortations be regarded as praise to 
 God ? Will he accept it as such ? When the minister 
 invites the congregation to sing praise to God, the response 
 should be. We praise thee, God ! But we shall not now 
 indicate the changes that need to be made in our Psalmody 
 in order that praise may become a part of our worship ; we 
 leave this topic without further remark, hoping that the 
 subject will receive such attention as it deserves. 
 
 It is proper to add that, as might be expected, the tunes 
 appropriate to each of these classes differ as widely as the 
 lyrics to which they should be sung. Psalms should be sung 
 to tunes of a grand, stately and majestic movement, like Old 
 Hundred, Park Street, Missionary Chant, Patmos, Shawmut, 
 etc. Hymns should generally be set to tunes of a quiet, 
 smootli, gliding character, and having but a very moderate 
 compass, as Hamburg, Malvern, Ward, Naomi, Balerma, 
 Boylston, Dennis, etc. Spiritual Songs, (with a few excep- 
 tions) require the most lively, animated tunes, and those 
 liaving the greatest range of notes properly employed in 
 sacred music; as Uxhridge, Duke Street, Deerfield, Christmas, 
 Coronation, St. Thomas, Laban, Ariel, Lucas, etc. 
 
 A little attention to the subject will convince any one that 
 
1869.] PSALMS, HYMNS, AND SPIRITUAL SONGS. 707 
 
 our tunes differ in character as here represented. It is one 
 of the most painful inflictions to be compelled to hear a hum- 
 ble prayer, or a penitential hymn, sung to a lively song tune, 
 or to one so difficult or intricate that all thought of the 
 meaning is lost on the part of the choir, in the effort to exe- 
 cute the music, and on the part of the congregation in their 
 sympathy for the execution perpetrated. 
 
 We confidently believe that the practical recognition of 
 this classification of the hymns and tunes will aid greatly in 
 solving the problem of congregational singing. It will be 
 found that three or four psalm, hymn, and song tunes in each 
 of the three most common metres, and one or two of each in 
 metres less frequently used, together with four or five good 
 chants, (which all could easily learn) will answer all purposes; 
 and such a number of tunes could be learned so generally 
 and so thoroughly, that they could soon be sung well by the 
 great body of a congregation. The secret of the good singing 
 in the Protestant churches in Grermany, and in many of the 
 Lutheran churches in this country, may be found in the fact 
 that all learn them. 
 
 In regard to social meetings, we believe that a selection of 
 twenty psalms, fifty or sixty hymns, and as many sacred 
 songs, could easily be made, which would meet the wants of 
 such meetings better than any existing collection. The tunes 
 needed for such a selection, would 'not number more than 
 twenty-five or thirty. 
 
 ^ Of the practical bearings of the foregoing views, the aid 
 which a clear understanding of the proposed classification 
 may afford to those who conduct the services of the sanctuary, 
 or lead in social meetings, we do not propose to speak. We 
 leave the subject with those who love the courts of the Lord, 
 hoping that its discussion may do something for the improve- 
 ment of one of the most important departments of public 
 worship. 
 
708 TRACES OF AN EXPECTED REDEEMER [October^ 
 
 Art. Y.— traces OF AN EXPECTED REDEEMER IX 
 
 PROFANE LITERATURE. 
 
 By Rev. Isaac S. Hartley, New York. 
 
 Everything pertaining to Jesus Christ, his person, history 
 and doctrine, is important. None will question this, who are 
 familiar with the religious thoughts and opinions, which, 
 through the ages, have exercised dominant influence in the 
 world. Aside from their relations to a future life, it is a self- 
 evident proposition, that the doctrines and teachings of 
 Christ, as founded in righteousness and aiming at the well- 
 being of mankind, rise immeasurably above all other theories 
 and doctrines which philosophers and teachers have endeav- 
 ored to impress upon the race. 
 
 The world by wisdom knew not God. What more have 
 the wisest uninspired men achieved, than to confute each 
 other's systems ? The world has advanced, but the elements 
 which have entered into its progress, may all be traced to the 
 historic 2)erson of Jesus Christ. He alone is its real centre, 
 and every line of truth and light proceeds from him. Thus 
 has it ever been, and thus will it be in the world's future. 
 
 But it is not our purpose to write the history of Jesus 
 Christ, nor to show the necessity of his advent, nor yet to 
 demonstrate wherein consist the elements of his power : 
 rather admitting Christ's real nature and character, that he 
 is the Son of God — ^^ God manifest in the flesh," let the in- 
 quiry be confined to a consideration of this leading question : 
 Does there not run through, and has there not been apj)arent 
 in nearly every religious creed or belief, the idea of a Saviour, 
 and a coming Saviour ; and is not this same Saviour, lie 
 whom the Scri})tures introduce to us as Jesus Christ, the Son 
 of Joseph and Mary, the only-begotten Son of God ? Such 
 is the question it is proposed to consider. 
 
 It has been said that Christ's claim as the Saviour of the 
 world rests purely upon his own testimony ; whereas that man 
 can be the real Saviour of Mankind, who is witnessed to, not 
 by himself but by the testimony of all peo])les. Grant this 
 
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