rom, there is no tenable ground to prevent a gradual
lapse into a full adoption of those forms out of which our Society was
brought in the beginning. If the Scriptures are to be read in our
meetings, how easy is it to conclude that a careful selection, such as
is provided in the liturgies of some religious bodies, would be
preferable to the choice likely to be made by persons of less
education, or who have given less time and thought to the subject. If
singing by tune is to be practised, why should not the highest style
of art, aided by musical instruments, be made use of, so as more
effectively to stimulate the emotions of the listeners? If preaching
is essential to the proper holding of a meeting, it may be asked,
would it not be better to employ persons of marked ability, who have
been regularly trained to such an employment, and who may reasonably
be supposed to be better prepared than others to interest and instruct
an audience? If vocal prayer is always in place, without regard to the
immediate promptings of Him who only knows the conditions and needs of
those assembled, it might be asked, why not use some of those
beautiful and comprehensive forms which are found in the prayer-books
of other societies?

Thus, there is reason to fear, the language of the prophet might
become applicable to our Society. "I had planted thee a noble vine,
wholly a right seed; how then art thou turned into the degenerate
plant of a strange vine unto me?"

* * * * *

We think the danger we have endeavored to point out is peculiarly
great as respects music and singing, owing to the power over the
natural sensibilities, which sweet sounds possess; and it is easy to
mistake the emotions thus produced for the tenderness of mind and the
softening influence of "the Spirit that quickeneth."

The distinction between these is very clearly pointed out by the late
Thomas Chalmers, a distinguished clergyman of the Presbyterian Church
of Scotland, a man eminent for his abilities, and whose position gave
him abundant opportunities for observing that of which he speaks. He
says:

"You easily understand how a taste for music is one thing, and a
real submission to the influence of religion is another; how the ear
may be regaled by the melody of sound, and the heart may utterly
refuse the proper impression of the sense that is conveyed by it;
how the sons and daughters of the world may,