throw in the way of a judicious choice of hymns suitable for the occasion.

The remark may seem paradoxical, but experience proves, that variety is not obtained in fact by extending the range of choice. The multiplication of hymns (and the same remark will apply to tunes) is generally found to lessen the variety observed in the use of them. We have no doubt that the chances of a wearisome iteration of the same hymn or tune, would be much greater where the collection in use should comprise 1200 in number, than if it contained only 600; and that they would be still fewer if the hymns allowed to be sung amounted to only half the smaller number. How few persons are acquainted with a fourth part of the hymns in our popular collections! Much less can they be the subject of distinct remembrance! Yet, for that specific recollection which is necessary to guide the choice aright, an index is a poor substitute. We are no advocates, however, for this boundless variety, even were it desirable. We think that the passion for change and novelty has been most injudiciously fostered and catered for. Although we object to the eternal iteration of the same liturgical forms of prayer, a very little freedom and variation would content us. We scarcely think that a good hymn, one entirely unexceptionable, can be sung too often; and were we compelled to hear the Old Hundred tune, well sung, once a month to the same words, we should not complain of it as any intolerable grievance. But we dare not attempt to legislate in these matters. Let us, however, look at the subject a little more closely. Take the case, where there are three services in the same place every Lord's day, and in each service three hymns are sung; nine times fiftytwo are 468; to which we will add 12 for sacramental occasions; making the total 480. Now would it, we ask, be absolutely too much to be endured, that the same hymn should be sung three times in the course of the same year? If not, for these 480 occasions, 160 hymns only would be required. For our own parts, we should be quite satisfied with that allowance, were the selection guided by a sound discretion. As a public hymn-book, however, might conveniently include many hymns suitable only for particular occasions, we should be disposed to double that number; and 300 or 320 hymns would, we are persuaded, not only answer every purpose, but answer better than a greater variety, every good purpose of public devotion.

The difficulties in the way of such an innovation are, we are well aware, neither few nor small; and we shall advert to one or two of them. In the first place, we should have to 2 S

VOL. XXV. N.S.

encounter that most unmanageable of all difficulties, which arises from clashing interests and a depreciation of literary property. The attempt to set aside the use of Dr. Watts's Psalms and Hymns in Dissenting congregations, would be viewed by not only the lords of Paternoster Row, but all printers and publishers throughout the country, with no small displeasure and indignation. Dr. Watts is a most valuable marketable commodity, and the editions are almost innumerable, which annually find a vent. There is no danger that the sale would be suddenly affected to any great extent by the substitution of our proposed public hymn-book; and it would indeed be more difficult to undersell Dr. Watts, than to improve upon him. The objection would nevertheless have its influence.

Printers and publishers are not the only persons who contrive to pick up a little wealth by supplying Dissenting congregations with singing-books. The private property which exists in the shape of selections, collections, and appendices, is considerable. A great many chapels have their own peculiar hymn-book, which is a source of profit to some party or other. Several Selections are in extensive use, and an attempt to supersede them would be regarded as a personal injury: it would, in fact, operate to the depreciation of individual property. Thus it is, that serious obstacles have been created, by the multiplication of these snug little paper copy-holds, in the way of any general adoption of an unexceptionable Hymnbook for public worship. We inpute no improper motives, no mercenary feeling to the editors of these collections. Indeed, the profits of sale, in many cases, have not come into their hands; and if they have, they are undoubtedly entitled to them. We should be sorry to lessen the income even of a worthy pew-opener, by superseding the chapel hymn-book. Let them not fear. The desideratum, if supplied, is not likely to be generally adopted for the next twenty years.

We must frankly confess that our hope of getting a hymnbook of the description we refer to into general use, would rest in great measure on its cheapness. Eighteen pence, the price of a New Testament, is quite as much as a poor man ought to have to pay for a hymn-book; and that is 3d. more, we believe, than the cost of a Common-prayer-book. In Dr. Watts's book, there are 700 hymns, which are to be purchased for 2s. We should propose to give 350 for 1s. 6d. But alas! who would venture on so bad a speculation, as printing a new hymn book on terms that would admit only of such slender and doubtful profits?

But other difficulties present themselves, in the shape of

hostile prejudices and arbitrary differences of taste. Hymns altogether improper to be sung by a mixed congregation, maintain a strong hold on the preference of our singing men and singing women; some for the mere sake of the tune that is set to them,-others for their real beauty and devotional character, which render them deserved favourites of the Christian in his closet, but do not justify the public use of them, and others again for their seductive improprieties of phraseology. Mr. Burder admits that he gave up as impracticable, the attempt to exclude improper hymns, (that is, hymns unadapted for public worship,) because on that principle, the only one that ought to guide the selection, he would have found himself com. pelled to exclude so many which most Christians would deem it desirable to retain.' This sounds like a severe satire on our section of the Christian world; but we believe that it is justified by the fact. A large proportion of Christians would wish to retain the use of hymns which it is most desirable to exclude from congregational worship. Here is the root of the evil. Had a purer taste and a sounder discretion prevailed in this respect, we should long ago have had a Selection provided of the kind that we wish to see.

Mr. Burder has made a bold beginning in his present attempt, and we wish him success. The selection is on the whole judicious and comprehensive. We have already hinted at some of the hymns which we would wish to see excluded, and may mention the following as among those which might at all events be omitted without diminishing the value of the book; viz. Nos. 22, 27, 28, 89, 178, 203, 249 to 253 inclusive, 265, 315, 316, 352, 417, and 449. Others might be specified, which, though unobjectionable, have little to recommend them; and if we did not wish to see the size and price of the book lessened, rather than increased, their place might be supplied by hymns of greater merit. We are surprised at missing one of Dr. Doddridge's very best hymns,

Arise, my tenderest thoughts arise;"

and an excellent one by Dr. Watts, beginning,

How vast the treasure we possess.'

Altogether, however, we can cordially recommend the volume as coming nearer what a hymn-book for public worship ought to be, than any other that we have yet seen.

Art. XIII.

The Opinions of an Old Gentleman, on several Moral and Religious Subjects. pp. 158. Price 2s. London. 1826.

THIS

HIS is, in some respects, a singular book. It has, if we mistake not, some of those qualities which are of rare occurrence, and which, when found, are, or at least ought to be, prized in the compound ratio of their rarity and excellence. It is written with much of that simplicity-the characteristic expression of a single eye and a strong mind-which distinguishes the earliest and best school of English composition. We should say that it has reminded us of Franklin, were it not that there is a tang of affectation and charlatanism about him, from which the present Writer is entirely free. In short, it is precisely the language in which a thoughtful, pious, and clear-headed Old ⚫ Gentleman' might best clothe the Essays to do good' that he would wish to put into the hands of his friends and relatives. Nor are the sentiments inferior to the language. There is a plain, practical good sense about them, that is excellently adapted to its purpose; and we know of no book that we should more readily put into the hands of young persons as supplying materials for salutary reflection, and as containing most important suggestions for the formation of character and the regulation of life. The subjects are:-Punctuality.-Temper -Retirement. Friendship.-Cheerfulness.-Candour.-Happiness. -The Sabbath.-Prejudice.-Sensibility.-Pride.-Retrospec

All these are brought

tion.-Religion.-Providence.-Faith. forward in conversation, and there is much scenic and dialogic tact in the management of these little interludes. We find it difficult to fix upon an extract which shall exemplify the character of the work, without trespassing on our own convenience. The following may serve as an average specimen.

""Do not you think, Sir," said Henry," that most persons appear more strenuous in their endeavours to promulgate their views of scripture doctrines, than to urge the necessity of that holy practice which the Gospel enjoins ?"—" It is too often the case," replied the Old Gentleman, "to be sure; and others run into the opposite extreme; but study the Bible for yourself, and you will soon find that doctrine and practice are equally important, and cannot be separated without endangering the only foundation on which we can safely build our hopes of heaven."

"That is just as it appears to me, Sir," said Henry: "but it is surprising to hear what answers are given, if you ask the question, • In what does religion consist ?"—" It is, indeed,” said the Old Gentleman: "and even among truly pious people, it is not an uncommon thing to hear the means of religion represented as religion itself.""Will you give me leave, Sir," said Henry, "to ask what answer you would give, if the question were put to you?"-" I think," replied the

Old Gentleman, "I should say, that, essentially considered, it consists in re-union with God, and conformity to Christ; but, considered practically, it consists in an habitual, suitable exercise of the mind towards God, according to the circumstances in which we may be placed, which will, of course, vary those exercises. Considering Him as our Creator, Preserver, and bountiful Benefactor, it will be in a way of grateful adoration. Considering Him as the moral Governor of the world, it will be in a way of constant, cheerful obedience. Considering Him as, in Christ, reconciling the world unto Himself, it will be in a way of holy admiration of the riches of his grace and mercy. Under a consciousness of our sinfulness and guilt, it will be in a way of humble confession and prayer for mercy to pardon, and grace to help. Under a sense of our weakness, ignorance, and short-sightedness, we shall implore of Him all needful wisdom, guidance, and support, begging His blessing on all that we are engaged in, knowing it is that alone which giveth good success,-realizing his presence at all times, acting as under His eye, referring every thing to His management, and seeking His approbation in all we do, Pursuing this course, we shall not be likely to fail much in our duty to our fellowcreatures; as that also is pointed out by the law of God, and every deficiency herein is cognizable by Him. Nor will this habit be found inconsistent with the enjoyments of life; it will only regulate them: and when solicited to engage in any that are evil, either in their nature, degree, or consequences, such persons will be induced to abstain from them, saying, with good Nehemiah, So did not I, because of the fear of God."

"I thank you, Sir," said Henry, "for a representation which appears to me to be just; but I fear there are not many persons who thus habitually live and act."-" More than you are aware of, perhaps," said the Old Gentleman. "Remember, the exercises of our minds, though discernible by the all-seeing eye of God, are totally concealed from our fellow-creatures; and those persons who are most deeply impressed with the infinite importance of obtaining the Divine approbation, are generally not very anxious to secure the good opinion of their fellow-men, otherwise than by a steady, upright, blameless walk and conversation.""It may be so, Sir," said Henry; "however, this I am sure of, that if all professors of religion were thus to live and act, the religious world (as it is called) would be very different from what it is."

'Here a servant entered, to announce that a neighbour of the Old Gentleman's wished to speak with him; he was, of course, introduced, and thus an end was put to the conversation.'

Art. XIV. The Domestic Preacher, or short Discourses from the original Manuscripts of some eminent Ministers. 2 vols. 12mo. Price 8s. London. 1826.

WE presume from the title prefixed to these volumes, that the publication is designed to be read in families for