tant element of its life and work, and will assuredly suffer in consequence. Let us especially beware of the absurd notion that good music is essentially allied to any particular kind of teaching, and the most foolish, suicidal policy of degrading the ~ervice ?f song ~ecause 'l\'e. ~ay not agree with the doctrines of those people who develop 1t most richly. Tins 1s to leave to them a monopoly of a pleasing attracUon and of a function of the Christian life which all Christians have a right and a duty to cm ploy. If it was wise not to " let the devil have all the best tunes," it must be 11nwise to permit those people whose religious teaching we think erroneous to have all th9 good music. Consider some of the leading characteristics of good psalmody. I. IT SHOULD BE BEAUTIFUL. This is but an external condition, and worthless without higher qualifications. But it is not unimportant. 1. We should offer our best tu God. It is unworthy to cultivate good music in our homes and to seek the best music for our entertainments, and to yet offer our praises to God in slovenly, unmusical tones. 2. We should help the expression of our own devotion by all means in our power. Good psalmody will not create devotion in an undevout heart, but it will assist it in one that is devout, while wearisome dulness and jarring discords will greatly hinder it. 3. We should attrae,t others to our religion. It is not only lawful, it is our duty, to use all means that we may win some. No means are more effective than good psahnody. Now, this beauty of psalmody is evidently contemplated by St. Paul. "Psalms" represent what is sung to musical accompaniments; "songs," what is rendered in poetry. Poetry and music constitute the external beauty of psalmody. II. IT SHOULD DE HEARTFELT. "Singing with grace in your hearts." 1. The first condition is the enjoyment of Divine grace. Psalmody should be .the expression of adoration and praise in response to the grace of God. If we have not the grace we cannot truly take our part in the Church's song of praise. But let us not distress our- selves with the narrow notion that none who are not clearly spiritual Christians can take part in Christian psalmody. For the grace of God is so wide and various that every man has tasted some, and they who have not the highest grace have still enough for devout thankfulness. 2. The praise must come from the heart. Whether we have received much or little grace we must be consciously thankful, and must sing God's praises in our 8ouls if we are really to praise him at all. After all, the music of the heart, even if it be sounded forth by a very harsh voice, is what God most values. !II. IT SHOULD BE OFFERED TO Gon, THOUGH ALSO AIMED AT OUB OWN MUTUAL INSTRUCTION. 1. The first great object of psalmody is "singing . . . unto God." This gives to it its peculiar solemn interest. Worship is expressed by it, and worship is the noblest act of the soul. 2. Nevertheless, indirectly we teach and admonish one another by the,e songs. Strictly didactic poetry is uot, perhapg, either very interesting or very instructive. But the experience of one soul when breathed forth in song may be helpful to another soul. Hence the supreme value of the Hebrew psalms, those inimitable expressions of universal religious experience. We may receive in song what we would not heed or feel when offered in formal instruction.-W. F. A.
Vers. 18, 19.-Husbands and wives. (See on Eph. v. 22, 23.)-W. F. A.
Vere. 20, 21.-(Jhildren and parents. (See on Eph. vi. 1-4.)-W. F. A. Ver. 22-ch. iv. !.-Servants and masters. (See on Eph. vi. 5-9.)-W. F. A.
Ver. 24 (last clause).-The service of ~rist. St. Paul is giving dir~c~ions to ~ond- ecrvants. But if they serve the Lord Christ, so also must all other Chr1st1ans (oh. iv. 1). 'l.'he i,rinciples of conduct r-ec=cnded to the slaves may be taken home to ourselves Ly all of us. I. CnnrsTIANITY 1s THE sEnvrcE OF THE Lonn CHRIST. St. Paul, the greatest or the apostles, called himself the "bond-servant of Jesus Christ.". Christ spoke of his diHciples as "servants" (Matt. x. 24), though he g_enerously rarned them n~ove t~e common limitations of service by admitting them mto the confidences of friendship (John xv. 15). The gospel first offers free !).ifts-grace, love, forgiveness, etc. But while accepting these gifLs, and neither needing nor able to make any adequate return, we are Mt io be notLing but recipients. The blessings aro given to fit us for liervice. OH, IV, 1-18.] 'fHE EPISTLE TO 'l'HE COLOSSIANS. 209