vice as much as he could of the musical worship of the
Church of Rome. Calvin, Knox, and the first clergy
of the Presbyterian Church, found psalmody a good
mechanical expedient, which it really is, for affording
a necessary pause and rest to the mind, both of the
preacher and congregation, after a long prayer and
sermon requiring the most fatiguing exertion and at-
tention. To prevent this psalmody, however, becom-
ing a mere musical worship, it is customary in some
Presbyterian churches, and in all on days of dispens-
ing the sacrament, to read a line and sing it, without
continuity of music, or regard to time. The Presby-
terian minister, who considers church music as a suit-
able worship, and as such, an art which ought to be
taught in all places of education of youth, and culti
vated by all congregations of Christian people, will do
well to pause before he invests music, or painting, or
sculpture, with any such holy character. He will find
that if he admit one he must admit the other; he must
admit a principle from which all the pageantry and
idolatry of the Roman Catholic forms of worship are
very legitimately deduced. He will find that he has
got upon a railway, of which the terminus is Rome,
without a station to stop at, with any consistency of
reasoning, between pure spiritual Presbyterianism and
rank Popery.”—P. 356.

the New Zealander, the Sandwich Islander, the Che-ness in his character. He retained in his church-serrokee, to a higher social and moral condition than the lazzaroni of Naples or Rome, who have lived under the civilizing influences of music and the fine arts, for ages; but the artizan, the blacksmith, the carpenter, the seamstress, and schoolmistress, with her husband the missionary. The age of Orpheus is past; the stocks and stones of our generation are only to be animated, moved, and civilized, by higher and more intellectual influences and enjoyments than harmony of sound. Music, in its most successful efforts, addresses mind much less distinctly and intelligibly than the most imperfect language. It conveys no idea or meaning, but only the impression or feeling of the sensations, which ideas, sublime, pathetic, gay, or agreeable, would produce, if conveyed by language. Music, which Sir Humphrey Davy calls the most intellectual of our sensual pleasures, may rouse, agitate, or soothe, may delight the sense for harmony of sound, and thus it undeniably enlarges the circle of human enjoyments, and adds to them a sphere of its own, a new world of pleasurable sensations; but these effects are as evanescent as the sounds which produce them."-P. 349. "But sacred music! Psalmody at least! Is it not very desirable that singing and musical proficiency should be so far cultivated, that the Psalm tunes, in our country churches, should be sung with some degree of musical skill, so much, at least, as not to shock the ears of the pious and musical of the congregation? I would reply to the question by asking two or three. First, Where, in the New Testament, is vocal music inculcated or prescribed by our Saviour, as a suitable mode of worship? The singing of hymns by the disciples is mentioned; but not, like prayer, inculcated or prescribed. It rests on the Jewish practice before the Christian dispensation. If we refer, then, to the Old Testament for authority, we must take instrumental music, as well as vocal, to be suitable worship. The Roman Catholic and Lutheran Churches admit both, and with more consistency than our Presbyterian Church, which, in its devotional exercises, admits one, vocal music, and excludes the other, instrumental music, without reason assigned. But if music be admitted on the authority of the Psalmist David, as suitable worship or devotional exercise, on the same authority dancing must be admitted. King David danced before the ark of the covenant as an act of worship. Is the Presbyterian prepared to add the Highland fling to his Psalmody? In strict consistency of reasoning he must, if he consider singing, on the authority of the Old Testament, to be a pure and acceptable worship. And why, if he admits perceptions, impressions, or emotions conveyed to the mind or heart by one of our senses, to be holy and to be a true worship, does he exclude those conveyed by another and nobler sense, that of sight? Why, and with what consistency, does he exclude the perceptions, impressions, and emotions conveyed by painting or sculpture from the character of holy, and admit those conveyed by music? Is the ear a more intellectual organ than the eye? Is a Psalm tune, the New London or the Old Carlisle, a more spiritual and higher intellectual production than the head of the Saviour by Guido, or the Crucifixion painted by any of the great artists? The truth is, that the usage of the church since Luther and Calvin established the present forms of worship in their respective churches, is the only intelligible argument in favour of music being introduced in any way into the service. Luther and Calvin were not apostles. Their practice has been, and may be, reformed when inconsistent with the spirit and common sense of their fellow-men in after times. Luther was a true German in his enthusiasm for music. His devotion to it was, even in his own times, considered a blamable weak

LIFE AND WRITINGS OF MAIMONIDES. (Continued from page 187.) THE Yad Hachazakah is divided into numerous books, of which the first is called the Book of Knowledge, and is subdivided into five sections, with appropriate titles, commencing with the "Section of the foundation of the law." It enumerates ten precepts concerning the knowledge, unity, love, and fear of God; the reverence due to his name, and the obedience to be rendered to those who speak in his name. Six of these are distinguished as affirmative, and four as negative precepts. The elucidation of them all is given in the following chapters. We commence by endeavouring to convey the fine, old striking language and impressive substance of

CHAPTER I.

THE FOUNDATION OF FOUNDATIONS, AND THE PILLAR OF WISDOM IS,* to know that there is a First Cause, and that it produces whatever exists. And nothing that exists in the heavens and in the earth, and nothing that is between them, could exist, except from the truth of his existence. And if it should enter the mind that he does not exist, no other thing could be conceived to have existence.

And if it should enter the mind that all other things which exist were produced by some cause beside him, he alone would be conceived to be self-existent. And he, blessed be he, is not dependent upon them; not even upon one of them. Therefore, his truth is not like the truth of any other existing thing. This is what the prophet says: "But the Lord is the true God," Jer. x. 10. He alone is truth, and there is no other truth like his truth. And this is what the law says: "There is none else," Deut. iv. 39; as if it would have said, there is no self-existent cause of truth beside him. This Cause is the God of the universe, the Lord of all the earth; and he governs the wheel with a strength to in which there is no pause. This wheel is turning which there is neither end nor limit, with a strength continually, and how is it possible that it can turn without a turner? and he, blessed be he, turns it with

which commence respectively with the letters, the This is comprised in the first four words of the original,

same that constitute the Ineffable Name, and would be considered as adding sacredness to the composition.

out hand and without body. Now, the knowledge of this matter constitutes an affirmative precept, as it is said, "I am the Lord thy God," Ex. xx. 2. And every one who imagines that there is another God beside this one, transgresses a negative precept; as it is said, “Thou shalt have no other gods before me, Ex. xx. 3; and he denies the great principle of religion on which all hangs.

66

seen his face, and has so engraven his form in his heart, that, by his acquaintance, he can distinguish and separate this man among other men. So Moses, our teacher, sought to be able to separate in his heart the existence of the Holy One, blessed be he, from the other existences that were there, that he might know the truth of his existence as it was. But he answered, that it was not in the power of living man, who is comThis God is one, and not two, and not more than posed of body and spirit, to grasp his truth in this two, but one; no other unity that exists in the world manner, so as to be made plain to him. But he taught is like his unity. He is not one of a kind which con- him what no man had known before, and no man shall tains many units, and he is not like a body which is know hereafter, until he reached the truth of his exsusceptible of division into parts; but he is a unity like istence, until he was enabled to separate the Holy unto which there is no other unity in the world. If One, blessed be he, in his knowledge, from the rest of there were many gods, it would be necessary for them existing things; as one distinguisheth an individual to have bodies and shapes; for it is impossible to dis- among men, when his back parts are seen, and knowtinguish those things that are similar in their essence, eth him by his form and clothing from other men. when one is separated from another, except by the And to this matter the Scripture alludes, where it appearance which they offer by their forms. Now, if says, And thou shalt see my back parts; but my the Creator had a body or shape, he would have a face shall not be seen," Ex. xxxiii. 23. boundary and limit; for how is it possible that there should be a body that has no boundary and limit? and whatever body has a boundary and limit, must have also in its strength a boundary and limit. But our God, blessed be his name, has no limit to his majesty or to his strength; no end nor pause; for since he makes the wheel go round continually, his strength cannot be the strength of a body. And, moreover, as he has no body, there cannot be applied to him what is applied to bodies, in order to distinguish and separate him from another; therefore, how is it possible that he can be otherwise than one only? And the knowledge of this matter constitutes an affirmative precept; as it is said, "The Lord our God is one Lord," Deut. vi. 4. This is what is explained in the law and in the prophets, that the Holy One, blessed be he, has no body nor shape; as it is said, "The Lord, he is God, in heaven above and upon the earth beneath," Deut. iv. 39; and a body cannot be in two places. And as it is said, "To whom then will ye liken me, or shall I be equal?" Isa. xl. 25. And if he had a body, he would be comparable to other bodies.

If this be so, how is it that it is written in the law, "Under his feet," Ex. xxiv. 10; "Written with the finger of God," Ex. xxxi. 18; "The hand of the Lord," Ex. ix. 3; "The eyes of the Lord," Deut. xi. 12; "The ears of the Lord," Num. xi. 18; and many other similar expressions. All this is according to the knowledge of the children of men, who can distinguish bodies only; for the wording of the law is according to the language of the children of men, and all these are metaphors. For instance, it is said, "If I whet my glittering sword," Deut. xxxii. 41; but has he any sword, and does he slay with the sword? It is a parable; the whole is a parable. True it is, as one prophet says, Dan. vii. 9, that he saw the Holy One, blessed be he, clothed like the snow of the air; and another, (Isa. Ixiii. 1), saw him with dyed garments, from Bozrah; and Moses, our teacher, himself, saw him on the sea, as a mighty man making war, and, on Sinai, enveloped like a minister of justice (Talmud). Thus teaching that he has no likeness or form, but it is all in the vision of prophecy. And the truth of the matter is this, that the knowledge of man is not sufficient to understand, and is not able to grasp it and to search it out; and this is as the Scripture says, "Canst thou by searching find out God? Canst thou find out the Almighty unto perfection? Job xi. 7. What is it, then, that Moses our teacher sought to attain when he said, "I beseech thee, shew me thy glory?" Ex. xxxiii. 18. He sought to know the truth of the existence of the Holy One, blessed be he, until he should be acquainted with him in his heart as one is acquainted with any one among men when he has

And as it has thus been made plain that he has no bodily form, so it is also clear that none of those qualities can be applied to him that are applicable to bodies. He has no connection, and no separation; no place, and no measure; no ascent, and no descent; no right, and no left; no face, and no back; no sitting and no standing. He does not exist with respect to time; so that there can be applied to him beginning or end, or number of years. He has no change, since there is nothing that can effect change in him. He has no death and no life, like the life of a living body. He has no folly, and no wisdom, like the wisdom of a wise man; no sleeping, and no waking; no joy, and no sorrow; no anger, and no laughter; no silence, and no speech, like the speech of the children of men; and, as the wise men say, no getting up, and no sitting down, and no standing; no persistence, and no weariness. And, moreover, this thing, and all things like it, as is said in the law and in the words of the prophets, is a parable and metaphor; for instance," He that sitteth in the heavens shall laugh," Ps. ii. 4; "They have provoked me to anger with their vanities," Deut. xxxii. 21; "As the Lord rejoiced, "Deut. xxviii. 63; and other expressions like these. Therefore the wise men say, The wording of the law is according to the language of the children of men. And thus it is said, "Do they provoke me to anger?" Jer. vii. 19; in the same way it is said, "For I am the Lord, I change not," Mal. iii. 6. But if at times he is provoked, and at times glad, he changes. But all these things are applicable only to bodies dark and lowly, that dwell in houses of clay, whose foundation is in the dust; but he is blessed and exalted above all these. 12th of 8th Month, 1850.

E. A. B.

WERE we as much in earnest to forsake evil, as we are to shun the appearance of it, the work of reformation would, no doubt, be more progressive in the world than it is.-Dillwyn.

How often do we find, that when our Heavenly Father calls us to a trial we never had before, He gives us grace and strength we never knew before. The Refiner never removes his eye from the furnace, while the needed fire is performing its work; the tiny piece of metal was not too small for Him to care for, when he thought it worth putting there; and it is a great comfort in sorrow to remember, that that sorrow is an indication that He is noticing us. Which of His children would prefer being unnoticed, rather than endure the purifying but painful evidences of His love and care. O that He might see his own image clearly reflected in the unworthy and uprofitable heart He has been trying so painfully, but so mercifully.Memoir of Martha Sherman.

Juvenile Department.

SAGACITY AND ATTACHMENT OF THE ELEPHANT.-I have seen many strong instances of the attachment of brutes to man; but I do not think I ever saw that feeling so strongly manifested as by a very young elephant that was brought to this country. Never was parent more fondly caressed by a child, than was the keeper of this affectionate creature by his charge. If he absented himself even for a moment, the little elephant became restless; and if the absence was continued for a few minutes, its distress was quite painful to the spectator. After trying the different fastenings of its prison with its as yet weak proboscis, it would give vent to the most lamentable pipings, which only ceased when its friend and protector reappeared. And then how it would run to him, passing its infant trunk around his neck, his arm, his body, and lay its head upon his bosom. The poor man had a weary time of it; he was a close prisoner, nor was he released at night even; for he was obliged to sleep by the side of his nursling, which would have pined and died if left by itself.

and the dry burning winds were at hand; as they prevailed, every tank and every pond was dried up, and the enormous multitude of human beings and cattle were thrown upon the wells alone for their supply of water. The scenes of confusion at these points of attraction may be better imagined than described.

Two elephant-drivers, with their beasts, were at one of these wells together, and when the usual struggle and confusion amid a war of words were at their height, one of the elephants, which was remarkably large and strong, snatched from the smaller and weaker one the bucket with which his master had provided him, and which he carried at his trunk's end. Loud and long was the squabble between the keepers. The little elephant quietly watched his opportunity, and when his gigantic aggressor was standing with his side to the well, retired a few steps, and then making a rush, came with his head full butt against his antagonist's side, and tumbled him in.

The surface of the water was some twenty feet below the level of the ground, and the immersion of the elephant was not calculated to improve the quality of the spring; besides, how was he to be got out? Not that he seemed much disturbed at his ducking, for though there were many feet of water below him, he floated about at his ease, appearing rather to enjoy his cool retreat, and to be in no haste to use any exertion for his deliverance.

At length the mohout bethought him of the fascines which had been employed in great numbers by the army in conducting the siege, and had them lowered into the well, with the hope that the animal might be induced so to place them under him as gradually to raise himself up to the top. And here was exhibited a striking instance of the power of man over these massive creatures, and their quickness of perception and obedience. The mohout soon succeeded in making the elephant understand what he wished him to do, and the sagacious beast continued to dispose of the fascines thrown to him under his feet, to such good purpose, that he soon was enabled to stand upon them. But here the charm of the keeper's ascendancy seemed to be broken; for the sly elephant finding himself on firm footing, struck work, and quietly made the most of the deliciously cold bath which had so unexpectedly fallen to his share, revelling in a luxury which he had not enjoyed for many a day. But what will not the love of arrack do? The bather was at last roused by the most earnest and stimulating promises of the intoxicating draught, and again began to arrange the fascines under his feet, till he had raised himself so high that, by removing a portion of the masonry surrounding the top of the well, he was able to step out at the expiration of fourteen hours from the commencement of the affair.-Broderip's Zoological Recreations.

But great as is the attachment of these animals to their keepers, and obedient as they are, generally, even to a tyrannical mohout, it is dangerous to try their tempers too far. "Of all the dumb beasts," quoth the learned Job Ludolphus, author of the Ethiopic Lexicon, speaking of the elephant, "this creature certainly shares the most of human understanding; kind usage excites their ambition, contumely fires their revenge" and doubtless the elephant will treasure up a wrong with human tenacity, and sometimes avenge himself as cruelly as Tiberius himself. Keepers who have needlessly mingled their caresses with blows have felt the fatal effects of their wanton conduct. Fancying that they have the animal entirely under their control, they become the dupes of his apparently submissive behaviour; but the injured animal bides his time, and, taking advantage of an unguarded moment, balances the accumulated account of wrong with the death of the wrong-doer. A terrible instance of this is recorded in one of Zoffany's pictures. When the vizier of Oude sent his embassy to meet Lord Cornwallis at Calcutta, there was among the elephants that carried the baggage a male with a number of people on his back. This elephant, suddenly irritated by a violent, and, as far as we know, an undeserved stroke with the penetrating hawkuss, snatched the unhappy driver from his seat, held him up in his trunk so as to render escape or aid impossible, and, after suspending him, as if in warning to others, for a few moments, during which the trembling victim must have endured the very extremity of agonizing fear, deliberately dashed him to pieces. Not long ago, an unhappy English TRUTH STRANGER THAN FICTION.-A young man keeper was killed by the elephant placed under his recently made his escape from the galleys at Toulouse. charge; he had provoked the vengeance of the long-He was strong and vigorous, and soon made his way suffering creature by his persecutions, and paid the deadly penalty.

In the case recorded by Zoffany, the immediate aggression was, in all probability, the last drop that made the bitter cup overflow; for, unless the animal be naturally of a malignant disposition, there is so much attachment and respect on the part of the brute, that it requires a long course of ill treatment to push him beyond the bounds of endurance, and make him turn on his master. But there are occasions when he is not less prompt to avenge an insult on the spot, and such an one occurred during the siege of Bhurtpore, soon after the commencement of the present century.

The beleaguered city had for a long time been pressed by the British army, attended by its host of campfollowers and attendants. The hot season approached,

across the country, and escaped pursuit. He arrived the next morning before a cottage in an open field, and stopped to beg something to eat, and concealment while he reposed a little. But he found the inmates of the cottage in the greatest distress. Four little children sat trembling in a corner-their mother was weeping and tearing her hair-and the father was walking the floor in agony. The galley-slave asked what was the matter; and the father replied that they were that morning to be turned out of doors, because they could not pay their rent. "You see me driven to despair," said the father; "my wife and children without food or shelter, and I without the means to provide any for them. The convict listened to this tale with tears of sympathy, and then said:

I will give you the means. I have but just escaped