He seemed to keep constantly in view the three great requisites in a Missionary, viz.: personal holiness, a habit of enduring fatigue, and the acquirement of a store of useful knowledge. He was, therefore, diligent in studying the Scriptures, and constant in waiting upon ordinances, temperate in food and sleep, abstaining from spirituous liquors, rising by four or five o'clock in the morning, and dividing the day among the different branches of education. Even his recreations were directed to his favourite object; consisting, generally, in visiting prayer meetings, where they existed, or in endeavouring to form them, where they were not previously established.

The last four years he spent under the direction of the Society in Scotland. At their suggestion he gave up the East Indies, which he, in thought, had selected as the field of his labours, and was set apart for the ministry among the black slaves in Jamaica.

During his farewell visit to Monaghan, in September last, he preached repeatedly to large and attentive congregations. By persevering exertion, he has completely overcome the natural defect in his speech; and, after the first sentence or two, the most attentive listener would not know that such defect had ever existed.

His manner is earnest and affectionate; his style plain and without affectation of ornament; proving that the preacher thought more of his subject than of himself, and felt more the presence of God than of his audience.

He is now journeying, amid the perils of water, to the Isles of the West.-May He who rules the winds and the waves prosper him on his way. How long shall he be the only Missionary from among the Presbyterians of Ulster ?

PSALMODY.

[The following letter has been sent to us for insertion by "A Layman.' We express no opinion on the subject of which it treats, but publish it, leaving our readers to judge for themselves.]

TO THE EDITOR OF THE ORTHODOX PRESBYTERIAN.

SIR, THAT the religious inhabitants of this province have many substantial reasons why they should be cautious respecting the introduction of innovations in their worship, is most true; particularly when we observe the lamentable effects which have arisen from the introduction of doctrines opposed to those of the glorious Reformation; yet, at the

same time, it has often occurred to me, that many of them confound improvement with innovation, and do not suffi ciently examine into the accordance of any contemplated change with the revealed will of God, but are too much inclined to go on in the precise path in which their fathers have gone before them. This has been brought, more immediately before my mind, from witnessing the obstinacy with which many members of our congregations resist any proposed improvement in public Psalmody. I have heard of an individual who was so much chagrined at the Clerk giving out, on a particular occasion, two lines of a Psalm in place of one, as was the usual custom, that he deliberately put on his hat and walked out. Something nearly similar has often occurred at the time of introducing new tunes into public use in congregations.

The joining with our public assemblies in the solemn act of praising God, is one of the noblest exercises in which Christians in this state of pilgrimage can engage.; and I am happy to observe many of our Ministers strenuous in their endeavours to root out that heartless system of remaining silent when the praises of God are being sung.

On the other hand, the manner in which many of our congregations sing the praises of God, is very discreditable to them, and calls loudly for improvement. To effect this, one means is to instruct the rising generation more generally in Psalmody than has hitherto been done. Shall they be prepared by education for every thing calculated to promote their worldly respectability, and shall we be so lukewarm as to care not whether they shall be fitted in a proper manner to join in the praises of Jehovah? Surely not.

I would wish to call your attention, and that of your readers at the same time, to another matter-the prominent, or rather exclusive place in our religious praise, given to the Psalms of David. Do not suppose I ever contemplate abandoning the use of the songs of the "Sweet Singer of Israel." No. I have a feeling for them, (and even for the Scottish version, to which we have been accustomed,) almost amounting to veneration. I hope none of us will ever live to see the day when the Psalms of David will be excluded from our religious assemblies; what I complain of is, that they have become the exclusive medium, in many congregations of the Synod of Ulster, and still more in the Secession Church, through which our praises are expressed to the Most High, to the rejection of the writings of Isaiah,

Jeremiah, Habakkuk, and the other writers in the Old Testament, as well as those of John, James, Paul, &c. in the New.

We have an excellent collection of Paraphrases attached to our Bibles and Psalm Books; being translations of passages of Scripture, very well suited for the use of a Christian church, which I humbly conceive those congregations which have not been in the habit of using, should sing in conjunction with the Psalms of David; more particularly when they find that it was the anxious desire of the Church of Scotland, as well as the Secession Church, that such a collection should be made, and introduced into general use, both in congregations and families. At the foot of this letter is annexed a copy of a resolution adopted by the Church of Scotland early in the Reformation, and in the time of her greatest purity; also, a similar extract from the records of the Secession in Scotland, both taken from the Works of the Rev. Ralph Erskine; who, being a man of poetic mind, translated many passages of Scripture into poetry, fit for the use of congregations. He was a man whose praise is in all the churches, and who would not have sanctioned the introduction of any measure opposed to the word of God.

They have, however, been still more ably translated by Watts, Doddridge, Logan, Blair, and others; and their version is the one in our Psalm Books so generally admired, as well for the beauties of its style as for its simplicity.

The Psalms of David, whilst they prophesy of the Messiah, do not speak of him with the same clearness of vision which the writings of Isaiah manifest, when he speaks of the sufferings of Christ, and the glory that was to follow; and both are eclipsed by the meridian splendour of the New Testament writers, wherein the incarnation, birth, actions, sufferings, death, and resurrection of the glorious Redeemer, are fully and gloriously displayed.

I see no reason, therefore, Sir, that we should be confined in our songs of praise to the prophetical writings of the Old Testament, (like the Jewish Church,) when we have the records with us in which we can sing, in evangelic strains, of the accomplishment of a work, transcending in greatness that at which the morning stars sang together, and the sons of God shouted for joy.

I know, Sir, that there are many congregations in which both are used; my remarks only apply to those who

would think it improper to use the Paraphrases, and my object is to prove to them that their use is sanctioned by the word of God, by the Reformed Churches, by many good men, and by the dictates of reason.

Extract from the preface to the Poetical Works of the Rev. Ralph Erskine, one of the original Ministers of the Secession.

"The work of turning all the rest of the Scripture songs into metre, as the Psalms of David are, and for the same public use, was proposed by the Church of Scotland more than 100 years ago, and that in one of the most noted periods of her reformation, particularly by an Act of the General Assembly, August 28, 1647. This affair having never yet been accomplished to general satisfaction, though some essays were made towards it, it was recommended to me, however sensible of my own unfitness for it, to try my hand upon this work. The first public recommendation was by the Associate Synod, Anno. 1747.

"The recommendation of the General Assembly was given to Mr. Zacharias Boyd. He complied with the recommendation, for we find the Assembly, in 1648, appointing two of their number to revise his labours, but they were never publicly approved of. About 40 years after this there was another attempt to have this design accomplished, and so we find a version of the sacred songs published 1686.

Though the Psalms of David are truly excellent and sublime, containing the most suitable matter for praise and adoration; being the most spiritual, devotional, and divine collection of Poesy extant; and nothing can be composed more proper to raise a pious soul to heaven, and waft it, as it were, to the very summits of glory, than some parts of that book,—— yet there are many passages in it peculiarly adapted to the Old Testament dispensation of carnal rites and ceremonies, and, on that account, cannot be supposed to be so perspicuously clear, and full of the grace and spirit of the gospel. The consideration whereof hath induced many devout and piously disposed persons ardently and sincerely to wish that our Psalmody were enlarged, not only by adding some other scriptural scngs out of the Old Testament, but particularly by selecting a number from the New. The New Testament is that portion of sacred writ, which doth most plainly testify of Christ, and in which the gospel of the grace of God, bringing salvation to sinners, doth shine most clearly. The four Evangelists contain the history of our blessed Redeemer, and it was necessary the doctrine of Christ should be interwoven with, and founded upon the narrative of his birth, life, miracles, death, and resurrection; as there is no part of Scripture more requisite for us to be acquainted with, so there that the generality of Christians are more delighted with; in regard, it not only yields them so much agreeable matter of instruction, and meditation, profit and pleasure, but of praise also, for therein we find several divine songs, and very suitable matter for divine hymns."

none

In the preface to some of his translations from Isaiah, Mr. Erskine says:

"

"Of all the prophets none spoke so clearly and fully of Christ as Isaiah; for which he is justly styled the Evangelical Prophet, and by some of the ancients, a fifth Evangelist. The whole of his prophecy is transcendently excellent and useful, and contains much of the grace of

the gospel, and it abounds with more poetical passages, sacred odes, and evangelical songs, than all the other Prophets beside.

"And if those divine hymns, and poetical passages, are viewed with proper attention, they will be found to have in them as lofty and sublime strokes of poetry as are to be met with; carrying in them a poetic force and fame, are well adapted to gratify the ear, edify the mind, captivate the heart, and yield both profit and pleasure."

Extract from Mr. Erskine's book on the translations from the Revelation :

"John was favoured with a view, not only of the glorious person of the Son of God, but of the great God himself on his throne, a display of the heavenly glory, and the splendour of the new Jerusalem; and also to hear what was the employment of the glorious assembly, even the celebrating the high praises of God, and likewise to know what was the subject matter of these heavenly anthems-viz. the blessed Redeemer,—his glorious excellencies, wonderful works, and great exploits, and the amazing events that should hereafter take place."

I shall conclude with two extracts from Scripture: Eph. v. 18, 19, "Be filled with the Spirit; speaking to yourselves in Psalms, and Hymns, and spiritual songs, singing and making melody in your hearts to the Lord." Col. iii. 16, "Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in Psalms, and Hymns, and spiritual songs, singing with grace in your hearts to the Lord."

SYNODICAL OVERTURES.

No. II.

A LAYMAN.

THE second Overture of the Synod of 1828, which has led to the separation of Arians from the body, declares, "That while we are individually bound to use all scriptural means to guard against the continuance of the evils, (enumerated in the first,) it is our duty, as a church, to adopt such regulations as may, with the divine blessing, prove effectual to prevent the introduction of Ministers unenlightened by the Spirit of God, and to advance spiritual religion in our Church courts and congregations."

Here, individual and united exertion to prevent future evil, by guarding against the introduction of Ministers unenlightened by the Spirit of God, is recognized. And is not such recognition reasonable? Suppose a man in private life knew his friend, whom he loved, to be tainted with principles tending in his opinion to endanger his everlasting interests, would his friendship be worth the name, if he did not strive to guard him against it, as he would against a fatal precipice, or a deadly poison? Or, suppose