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Let the floods-clap their hands: let the hills-be joyful together Before the Lord; for he cometh to judge the earth: with righteousness shall he judge the world, and the people with equity." (Psalm xcviii, 4–9.)

There is a feeling, which quite generally prevails, that in reading the Sacred Scriptures or the Church Ritual elocutionary rules need not be observed. This idea is based upon the supposition that all elocution is an affected, stilted style of reading, which should not be applied to Holy Writ. If this were so, the art of elocution should certainly not be thus applied.

Some believe that the letter of the Word is of little value; that the spiritual meaning only should be brought out, and that this requires some peculiar style. But they fail to inform us what the peculiar style is. These forget that it is only through the letter that the spirit can be embodied, and through the letter alone can we give forth its true expression. It would be a foolish waste of time to utter words only, if these could not be made the interpreters of the thoughts, the affections, the emotions of the soul.

When we attend church for the sake of divine worship, we can but feel sad at the great neglect of the proper reading of the Scriptures and the church service. Ministers and congregation alike seem to be unconscious of the importance of giving their best efforts in such service. The mumbled, hurried, and discordant sounds heard in responses are not worship; they are not even lip-service. Without any desire to be censorious, and with the sincere wish that what purports to be worship should be such in spirit and in truth, we must say that we have listened to responses given in churches which struck the ear more like a dissatisfied grumble than an earnest, hearty outgushing of praise or supplication. It is not well to cherish the idea that this stinted offering is praise or service. He who has so wonderfully constructed the human voice ought to receive as tribute the highest outpouring of soul in sweetest and most harmonious utterances; and they who are devout and reverent should also praise in harmony.

But says the objector, religious expression is an individual thing, and each must be allowed to give it utterance in his own way. Certainly, but his way should be a harmonious one, so long as harmonic laws can be studied by all.

Let us look at the subject of collective and individual worship. For individual worship people do not come into assemblies. The ability to bring one's self into communion with the Divine Spirit is one thing, and the ability to unite with a number of persons, giving

mutual strength and assistance in coming into a condition receptive of the inflowing of the Spirit, is quite another thing. It is somewhat like the difference of tuning one instrument to harmony in a certain key, and bringing a great number of different instruments to a perfect accord in the same key.

Individual worship alone does not satisfy; people desire to unite in prayer and praise. Man is socially religious as well as intellectually, scientifically, or musically social. For this reason temples for worship and instruction are reared; and in the union and harmony of the entire congregation is produced the best state for the reception of divine truths. The Spirit of the Lord can only descend in the harmonies, never in the discords.

If this individual indifference and disregard of the laws of harmony and time were applied to singing the hymns, we should see how ridiculous it is; yet the reading, the prayer, and the responses are just as much a part of the worship. Let us tune our voices in unison; get control of the letter of the Word, that we may through that medium give expression to the spirit. People should read in concert, sing in concert, and praise in concert.

Some persons object to teaching any part of the Bible as a readinglesson; alleging that it is of too sacred a character to be used for the purposes of education. We should say that if it is too sacred to be used in instruction, it is too sacred to be read badly: and if people were taught to read the Bible as it should be read, with true spirit and feeling, it would be better valued and appreciated than it is to-day.

SENNACHERIB'S RUIN. ISAIAH XXXVi, 13-22; xxxvii, 1-7, 33-38.

Then Rabshakeh stood, and cried with a loud voice in the Jews' language, and said, Hear ye the words of the great king,—the king of Assyria. Thus saith the king, Let not Hezekiah deceive you: for he shall not be able to deliver you. Neither let Hezekiah make you trust in the Lord, saying, The Lord will surely deliver us: this city shall not be delivered into the hand of the king of Assyria. Hearken not to Hezekiah: for thus saith the king of Assyria, Make an agreement with me by a present, and come out to me: and eat ye every one of his vine, and every one of his fig-tree, and drink ye every one of the waters of his own cistern; until I come and take you away to a land like your own land, a land of corn and wine,—a land of bread and vineyards. Beware lest Hezekiah persuade you, saying, The Lord will deliver us. Hath any of the gods of the nations-delivered his land-out of the hand of the king of Assyria? Where are the gods of Hamoth and Arpad? where are the gods of Sepharvaim? and have they-delivered Samaria-out of my hands? Who are theyamong ALL the gods of these lands, that have delivered their land hand, that the Lord should deliver Jerusalem out of my hand?

out of my

But they

held their peace, and answered him not a word; for the king's commandment was, saying, Answer him not.

Then came Eliakim, (the son of Hilkiah, that was over the household,) and Shebna the scribe, and Joah (the son of Asaph,) the recorder,—to Hezekiah—with their clothes rent, and told him—the words of Rabshakeh.

And it came to pass when king Hezekiah heard it, that he rent his clothes, and covered himself with sackcloth, and went into the house of the Lord. And he sent Eliakim, (who was over the household,) and Shebna the scribe, and the elders of the priests, (covered with sackcloth,) unto Isaiah the prophet, (the son of Amoz.) And they said unto him,-Thus saith Hezekiah, This day is a day of trouble, and of rebuke, and of blasphemy: for the children are come to the birth, and there is not strength to bring forth. It may be the Lord thy God will hear the words of Rabshakeh, (whom the king of Assyria, his master, hath sent to reproach the living God,) and will reprove the words which the Lord thy God hath heard: wherefore lift up thy prayer for the remnant that is left. So the servants of king Hezekiah came to Isaiah.

And Isaiah said unto them, Thus shall ye say unto your master, Thus saith the Lord, Be not afraid of the words that thou hast heard, wherewith the servants of the king of Assyria have blasphemed me. Behold-I will send a blast upon him, and he shall hear a rumor, and return to his own land; and I will cause him to fall by the sword in his own land. Therefore thus saith the Lord concerning the king of Assyria, He shall not come into this city, nor shoot an arrow there, nor come before it with shields, nor cast a bank against it. By the way that he came, by the same shall he return, and shall not come into the city, saith the Lord. For I will defend this city to save it for mine own sake, and for my servant David's sake. Then the angel of the Lord went forth, and smote in the camp of the Assyrians a hundred and fourscore and five thousand: and when they arose early in the morning, behold, they were all dead corpses. So Sennacherib, (the king of Assyria,) departed, and went and returned, and dwelt at Nineveh. And it came to pass, as he was worshiping in the house of Nisroch his god, that Adrammelech and Sharezer his sons smote him with the sword; and they escaped into the land of Armenia: and Esarhaddon his son reigned in his stead.

PAUL AT CESAREA. ACTS XXV.

Now-when Festus was come into the province, (after three days)—he ascended from Cesarea to Jerusalem. Then-the high priest-and the chief of the Jews-informed him against Paul, and besought him, and desired favor against him, that he would send for him to Jerusalem, laying wait-(in the way)—to kill him. But Festus answered,—that Paul should be kept at Cesarea, and that he himself—would depart shortly thither. Let them therefore, said he, which among you are able, go down with me, and accuse this man,—if there be any wickedness in him. And when he had tarried among them more than ten days, he went down unto Cesarea; and the next day-(sitting on the judgment-seat)-commanded Paul to be brought. And when he was come, the Jews-(which came down from Jerusalem) - stood round about, and laid many- and grievous complaints against Paul, which they could not prove. While he answered for himself, Neither against the law of the Jews, neither

against the temple, nor yet against Cæsar,-have I offended anything at all. But Festus,-(willing to do the Jews a pleasure,) answered Paul,—and said,— Wilt thou go up to Jerusalem, and there be judged of these things before me? Then said Paul,-I stand at Caesar's judgment-seat,-where I ought to be judged: to the Jews have I done no wrong,-as thou very well knowest. For if I be an offender, or have committed any thing-worthy of death, I refuse not to die but if there be none of these things (whereof these accuse me,) no man may-deliver me unto them. I appeal unto Cæsar. Then Festus, (when he had conferred with the council,)—answered, Hast thou appealed unto Cæsar? unto Cæsar-shalt thou go.

And after certain days-King Agrippa and Bernice-came unto Cesareato salute Festus. And when they had been there many days, Festus declared Paul's cause unto the king, saying, There is a certain man—left in bonds by Felix: about whom,-(when I was at Jerusalem,) the chief priests and the elders of the Jews informed me,-desiring to have judgment against him. To whom I answered,—It is not the manner of the Romans to deliver any man to die, before that he―(which is accused)—have the accusers-face-to face,—and have license to answer for himself-concerning the crime laid against him. Therefore, when they were come hither,-(without any delay)—on the morrow I sat on the judgment-seat,—and commanded the man to be brought forth. Against whom-when the accusers stood up,-they brought none accusation of such things as I supposed: but had certain questions against him-of their own superstition, and of one Jesus, which was dead, whom Paul affirmed-to be alive. And because I doubted of such manner of questions,-I asked himwhether he would go to Jerusalem, and there be judged of these matters. But when Paul had appealed to be reserved unto the hearing of Augustus, I commanded him to be kept till I might send him to Cæsar. Then Agrippa said unto Festus,-I would also hear the man myself. To-morrow, said he, thou shalt hear him.

And on the morrow,-when Agrippa was come, and Bernice, with great pomp, and was entered into the place of hearing, with the chief captains, and principal men of the city, at Festus's commandment Paul was brought forth. And Festus said,-King Agrippa, and all men-which are here present with us, ye see this man, about whom-all the multitude of the Jews have dealt with me, both at Jerusalem, and also here, crying-that he ought not to live any longer. But when I found that he had committed nothing-worthy of death, and that he himself hath appealed to Augustus,-I have determined to send him. Of whom I have no certain thing to write unto my lord. Wherefore-I have brought him forth before you, and specially—before thee,—O King Agrippa, that, after examination had, I might have somewhat to write. For it seemeth to me unreasonable to send a prisoner, and not withal-to signify the crimes-laid against him.

PAUL BEFORE AGRIPPA. ACTS XXVI.

Then Agrippa-said unto Paul,―Thou art permitted-to speak for thyself. Then-Paul stretched forth the hand,-and answered for himself: I think myself happy, King Agrippa,-because I shall answer for myself this day before thee-touching all the things-whereof I am accused of the Jews: especially—

because I know thee to be expert in all customs and questions which are among the Jews wherefore-I beseech thee-to hear me patiently. My manner of life-from my youth, -(which was-at the first-among mine own nation at Jerusalem,) know all the Jews; which knew me from the beginning,—if they would testify, that after the most straitest sect of our religion-I lived—a Pharisee. And now—I stand—and am judged for the hope-of the promise— made of God unto our fathers: unto which promise-our twelve tribes, instantly serving God-day—and night, hope to come. For which hope's sake,-King Agrippa, I am accused of the Jews. Why should it be thought—a thing incredible with you, that God—should raise the dead? I verily thought-with myself, that I ought to do many things-contrary to the name of Jesus-of Nazareth. Which thing I also did-in Jerusalem: and many of the saints— did I shut up in prison, having received authority from the chief priests; and when they were put to death,—I gave my voice against them. And I punished them oft-in every synagogue, and compelled them to blaspheme; and being exceedingly mad against them, I persecuted them even unto strange cities. Whereupon-as I went to Damascus with authority and commission from the chief priests, at midday,-O king,-I saw-in the way-a light from heaven, (above the brightness of the sun,) shining round about me-and them which journeyed with me. And when we were all fallen to the earth,-I heard a voice-speaking unto me, and saying-in the Hebrew tongue,-Saul, Saul, why persecutest thou me? it is hard for thee-to kick against the pricks. And I said, Who art thou, Lord? And he said, I am Jesus-whom thou persecutest. But rise, and stand upon thy feet: for I have appeared unto thee for this purpose, to make thee a minister—and a witness—both of these things-which thou hast seen, and of those things-in the which I will appear unto thee; delivering thee from the people, and from the Gentiles, unto whom now I send thee, to open their eyes,-and to turn them from darkness-to light,-and from the power of Satan-unto God,—that they may receive forgiveness of sins,—and inheritance among them which are sanctified by faith—that is in me. Whereupon,-O King Agrippa, I was not disobedient―unto the heavenly vision: but showed first-unto them of Damascus, and at Jerusalem, and throughout all the coasts of Judea, and then to the Gentiles, that they should repent and turn to God, and do works meet for repentance: For these causes-the Jews caught me in the temple, and went about to kill me. Having therefore-obtained help of God, I continue unto this day, witnessing both to small and great, saying none other things than those which the prophets and Moses-did say should come: that Christ should suffer, and that he should be the first that should rise from the dead, and should show light unto the people and to the Gentiles.

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And as he thus spake for himself,-Festus said—with a loud voice,—Paul, thou art beside thyself; much learning-doth make thee mad. But he said, I am not mad, most noble Festus; but speak forth the words of truth and soberness. For the king knoweth of these things,-before whom also I speak freely: for I am persuaded that none of these things-are hidden from him; for this thing was not done in a corner. King Agrippa,-believest thou the prophets? I know that thou believest. Then Agrippa-said unto Paul,-Almost-thou persuadest me to be a Christian. And Paul said, I would to God, that not only thou, but also all that hear me this day, were both almost,—and altogether such

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