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The promise of that morn of light, When dust and spirit shall unite

Again, in bliss to dwell,

And this cold form of senseless clay Shall rise to reign in endless day.

Miscellaneous.

DEATHBED OF A RABBI.*-When Rabbi Jochanan

Ben Zaccai was sick, his disciples went in to visit him. When he saw them, he began to weep. His disciples said to him: "Our master, the light of Israel, the strong hammer, the right-hand pillar, why dost thou weep?" He answered and said, "If I were this day led before a king of flesh and blood, who is here to-day and to-morrow in the grave; whose anger, if he were angry with me, would not last for ever; if he were to consign me to prison, the imprisonment would not be an everlasting one; if he were to put me to death, it would not be an everlasting death; whom I could soothe with words, or bribe with money,-yet, if I were thus led, I should weep: but now I am going before the King of kings, the Holy One, blessed be he! who liveth and abideth for ever and ever; whose anger, if he were angry with me, would last for ever; if he were to put me to prison, the imprisonment would be an everlasting one; if he were to consign me to death, it would be death eternal; whom I could not soothe with words, nor bribe with money. When, farther, I have before me two ways, one to paradise and one to hell, and I know not whither I am going,-shall I not weep?"

POOR PROTESTANT IRISH.+-I do not know a class in society whose case is more affecting than that of the poor Irish Protestant. I speak not of the north of Ireland, where union and number give a certain degree of strength; but I have in view that larger portion of the island, Connaught, Munster, and most of Leinster, throughout which poor Protestants are, sometimes in small communities or single families, insulated amid the vast abyss of popery around them; in their habits and ideas they are of course mere peasants; if at all more elevated than their neighbours, it is only a sufficient height to obtain for them envy, but not to secure them from the contagion of example. All the customs, prejudices, "old wives' fables," and other under-currents of society, are working against their interest as men, and their faith as religionists; intermarriage comes to complete the ruin: and thus it too often happens, that after a generation or two, the insulated Protestant family falls into the ocean of popery around, and disappears. It may be, that policy cares for none of these things. A Gallio-like statesman may look upon every Protestant thus or otherwise removed, as a difficulty the less in "pacificating Ireland;" but it is a hard trial for those who do care for the "faith once delivered to the saints," who value an open Bible as the best blessing of the land, and the right to read it as man's best birthright,-to such it is no small trial to see these things happening daily around them; and happen they must, with more or less frequency every day, unless the small communities

of Protestants in the south of Ireland are afforded the protection education is calculated to give.

From "Memoir of the eldest Daughter of Rev. M. S. Alexander, Professor of Hebrew in King's College, London, &c." Wertheim, 1840. This is an interesting little book, which we especially recommend to our younger readers, who will see therein how peaceful is the deathbed of one, even of the lambs of the flock, who has hope in Christ; presenting a contrast, never to be sufficiently pondered on, to the last hour of him who, as in the narrative above quoted, knows not the Saviour.-ED.

From A Letter to the Right Hon. Lord Morpeth, Chief Secretary for Ireland, with Proposals for modifying the National System of Education. By a Witness before the Committee of Inquiry into the New Plan of E tucation in Ireland.'" Dublin, Millikin and Son, 1840. A very exerllent letter. by one who seems to have studied minutely the subject on which he writes. When will justice be done to the Church of Ireland?-ED.

EVILS OF IGNORANCE.-If you could only witness a few of the awful consequences resulting from ignorance, your prayers would rise to heaven, that it might be expelled from every dwelling in shudder to see what still remains to be done for the in the land f you would moral benefit of the poor, and which can only be done by the communication of knowledge. If you would become familiar with the spiritual and social bereavements of those to whom the benefits of education have not yet been extended, go into their miserable and squalid abodes: there you might frequently read a lesson that would appal humanity, and scandalise a Christian country. There you might behold infants, who have not long learned to lisp the endearing name of parent, steeped to the very crown in those loathsome elements of vice, which so constantly ferment and stagnate, with poisonous contagion, in the dwellings of the uneducated, demoralised, and destitute poor. There you would not only see guilt in its most repulsive forms, but often trace among its victims young and tender females, with all the natural adornments of personal beauty, but debased, by example, to monsters of iniquity. There you would behold fair creatures of that sex whose creation has been such a blessed boon to man, just rising into womanhood, their personal charms only serving, as it were, to gild their depravity, with the plague-spot of pollution upon them; the divine image expunged, or no longer to be traced; the fiery scarlet of crime crimsoning their cheeks, upon which the unsightly hues of excess of every kind have untimely spread-and recollect it is the profligacy of women in particular which operates with such haneful influence upon the best interests of society; for by women the vices or virtues of men are essentially governed. There you would see beauty wrecked by its early initiation into the horrible areana of early debauchery; depravity in its most disgusting extremes; fathers receiving the wages of their daughters' infamy; physical and moral disease blended in horrible confusion. But I forbear to do violence to your feelings by working out a picture of the dreadful triumph of ignorance the awful consummation of that moral desuetude brought on and perpetuated by a want of education.-Rev. J. II. Caunter,

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THE PITCHER-PLANT.-This plant abounds in the stony and arid parts of the island of Java, from which, were it not for this vegetable wonder, small birds and quadrupeds would be forced to migrate in quest of water. At the foot-stalk of each leaf is a small bag, shaped exactly like a pitcher, furnished with a lid, and having a kind of hinge that passes over the handle of the pitcher and connects it with the leaf. This hinge is a strong fibre, which contracts in showery weather and when the dew falls. Numerous little goblets, filled with sweet fresh water, are thus held forth, and furnish a delicious draught to the tiny animals that climb their branches, and to a great variety of winged visitants. But no sooner has the cloud passed by, and the warm sun shone forth, than the heated fibre begins to expand, and closes the goblet so firmly, as to prevent

evaporation, precluding a further supply till called for by the wants of another day. This beautiful and perfect provision of nature would afford a fine theme for a Thomson or Wordsworth; and furnishes an illustration of the designs of Providence such as Paley would have delighted to press into his service.

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ON THE PERSONALITY OF SATAN. BY THE REV. EDWARD AURIOL, M.A. Vicar of Newton-Valence-cum-Hawkley, Hants. A REFERENCE to the services of the Church for the first Sundays in Lent must convince us of how great importance to those whom she calls to penitence, humiliation, and special consideration, at this solemn season, the compilers of our Liturgy esteemed the belief in the agency of the great enemy of the world; for in the collect and gospel for the first Sunday our Lord's temptation by the devil is brought before us, and the gospels for the two subsequent Sundays give us an account of miracles performed in the casting out of evil spirits. The subject is also strikingly brought under our notice in the first lesson of the morning service for Sexagesima Sunday, which describes the temptation of our first parents. There is, however, one point connected with this subject, the importance of which is often lost sight of-I refer to the actual personality of the tempter of mankind. Vague notions are entertained and indulged of a principle of evil; but the existence of wicked spirits, and the influence which they exercise over the souls of men (however express the declarations of Scripture on this head), are but too little regarded.

In offering some remarks upon this subject I will endeavour, in the first place, to adduce some of the plain scriptural proofs of the personality of evil spirits. It belongs to the majestic plans of the divine word generally to state facts rather than to enter into arguments; and so it is in this instance. Thus in the book of Job, however variously the whole passage may be interpreted, the fact is related, that "when the

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sons of God came to present themselves before the Lord, Satan came also amongst them." And how could this be said of any but a distinct person? In the same manner, also, we may refer to those places in the Bible where he is said to "lead us captive:" "to deceive men;" "to walk about seeking whom he may devour;" and according to our Lord's declaration to Peter, to "seek to have him, that he might sift him as wheat:" all which expressions decidedly apply only to a person. Whereas in the epistle to the Ephesians, the believer is said to "stand against the wiles of the devil," and to "wrestle against principalities, against powers, against the rulers of the darkness of this world:" terms which evidently imply a multitude of spiritual enemies-all distinct persons and the existence of these is clearly stated by St. Jude, who tells us of the "angels who kept not their first estate, but left their own habitation, and who are reserved in everlasting chains under darkness, unto the judgment of the great day." And St. Peter declares to us that "God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment." Whilst it is remarkable that our Lord worked an especial miracle in suffering the devils to enter into a herd of swine, for which it is difficult to assign any other reason than that it pleased him, in complying with the request of the evil spirits themselves, to manifest by this means the direct and positive, as well as the malicious agency of the devils whom he had cast out of the man possessed of the legion. We can imagine nothing more contradictory to the notion, that all that is meant by spiritual in

(London: Robson, Levey, and Franklyn, 46 St. Martin's Lane.]

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fluence is the being actuated by some evil | this contest. If there be so powerful a spirit of

principles, than is afforded by this direct proof of the agency of particular persons.

But though these facts may be allowed, the question may occur, of what importance is the doctrine which is thus proved? I conceive of very great importance.

First, as shewing us the power of our enemy. It is well that we should not be ignorant of his devices ;" and one, by no means of the least subtle, often is to throw a kind of ridicule upon the notion of his personality: but, if Satan be indeed a spirit, and if there exist a number of such spirits, all intent on doing mischief, and all acting on a determined plan, how must the souls of men, whose nature is also spiritual, be liable to be acted upon by these evil spirits; whilst no doubt the passions to which our own corrupt nature exposes us, the wants and weaknesses of our bodies, and the tendencies of our own wills to evil, afford him the best opportunities of exercising his dominion, while he keeps the nature of his agency concealed from us, and thus uses the objects of sense, to which we are continually exposed, as a kind of masked battery by which he makes his attack upon us, himself escaping our ob

servation.

evil, it must be a spirit more powerful, wiser, more active, and whose love to us shall exceed the greatness of the malice and ill-will of our spiritual foes, who must oppose him. And where shall we find such a power? Blessed be God, in the agency of the Holy Ghost, there is all that is required for us. St. John says of all in whose hearts the Holy Spirit dwells, that " greater is He that is in you than he that is in the world." The power of Satan may be very great, but he is not omnipotent: the subtilty and watchfulness of the evil spirits may render them most fearful foes, but they cannot be omniscient-and there is but one to whom can belong the term "the only wise," even to "God our Saviour:" their hatred to the souls of men may surpass all possibility of conception, but O, how much is there contained in one short sentence, as an answer to the fearful thought of the malice of Satan, "God is love:" and the Spirit of truth has declared concerning all his people, "the God of peace will bruise Satan under your feet shortly." There is, however, an awful reflection arising from the consideration of the reality of the personal nature of Satan-the dreadful state of those over Secondly, this truth shews the horrible whom he reigns, of those children of disobedi nature of some sins of which man is guilty, ence in whom he works. There is a remarkand which are natural to the fallen soul in able expression made use of in the epistle to the common with Satan himself. In several in- Ephesians, where he is called the "prince of dulgences we cannot suppose that he who is the power of the air." Nothing can mark more a spirit can partake; but the sins of pride, strongly the secret, constantly present, and peropposition to the will of God, envy, malice, vading nature of his agency. The "god of this hatred, treachery, falsehood, are all such as world," again, is another name given to him. we are guilty of in common with him, who Now let it be perceived that there is really murderer from the beginning, and the such a being, that he has usurped (and been father of lies. Whilst many a tempted ser- permitted to do so) the kingdom which rightly vant of God has been permitted to derive belongs to the great and glorious God, and much comfort under severe trials occasioned that he and all his subjects are doomed to deby the suggestion of evil thoughts which, at struction-let the words of our Lord be the same time, his very soul abhorred, from remembered, and be considered as having to the reflection that these are the insinuations do with realities, with no mere figures of of this wicked and shameless spirit, dealing speech, but with fearful realities,-when he with his spirit, and permitted for his humilia- declares that he will sentence the wicked to tion to buffet him, whilst, if possible, he would "depart from him to the place prepared for persuade him to believe they sprung from his the devil and his angels ;"-and surely in the own mind, surely the remembrance of this fixed idea that is given of the actual existhorrible suggestion brought before our Lord, ence of such beings, and the reflection upon who was 66 tempted without sin," that he what must be their fate, there is something should fall down and worship Satan, may so terrible, that, were it not that men are afford much consolation to the striving, strug- blinded, thoughtless, utterly unbelieving, so gling servant of God, who at once has re- that they are dead to all the calls of truth, course to the word of God for an answer to the none could rest satisfied until they had really tempter, under such painful circumstances. joined themselves to the Lord and to his peoThirdly, there is one most important re-ple, until they had been "turned from the sult from the discovery of this truth-if we have one so mighty to contend with, we have need of one mightier to overcome him, one stronger than the strong man armed. It is evident that we are not ourselves equal to

power of Satan unto God," until, to use the striking language of St. Paul to the Colos sians, they were "delivered from the power of darkness, and translated into the kingdom of God's dear Son."

THE MUSIC OF THE REFORMED CHURCH. only in the public chapel, but the private closet;— officiated every day, both morning and evening, not

METRICAL PSALMODY.*

THE music which, at the time of the Reformation, was adopted in the Liturgy of the Church of England, did not differ much from that which had been employed in the corresponding parts of the Romish ritual. The English Liturgy, or Book of Common Prayer, was published, and ordered to be generally used, in 1548; and, in 1550, the whole cathedral service was set to musical notes, and published by John Marbeck, organist, of Windsor. The chants of the principal hymns, such as the Te Deum laudamus, and responses, contained in this book, were nearly the same with the missals, graduals, and antiphonaries, formerly used. The anthems, too, originally composed for the Reformed Church appear to have been similar to those previously used, except that their words were English instead of Latin; and the great ecclesiastical composers of the time of Edward the Sixth have also left specimens of their previous compositions of a similar kind, adapted to the Latin words of the Romish ritual. When Queen Mary abrogated all the laws of her predecessor concerning religion, and restored the Romish service, it appears that the compositions of the same masters, Tye, Tallis, Bird, &c., with Latin words, were again performed in the churches; for the list of the establishment of the queen's chapel contained nearly the same names with that of Edward the Sixth. And

it is not a little remarkable that, after the accession of Elizabeth, the establishment of the royal chapel remained almost the same as in the two preceding reigns. These great harmonists seem to have been little troubled with religious scruples.

Elizabeth succeeded to the crown in November 1558, and in April following gave the royal assent to the Bill for the uniformity of Common Prayer; and the Book of Common Prayer, thus established by law, was published immediately afterwards. At this time, religious dissensions ran very high; and, in respect to church-music, in particular, the Puritans had begun to raise that clamour against "playing upon organs," "curious singing," and "tossing about the psalms from side to side"-meaning responsive or alternate singing, which, at a subsequent period, banished for a time, choral music from our churches. Elizabeth, in these circumstances, conducted herself with the wisdom which belonged to her character; avoiding, on the one hand, the bigotry and superstition of the Romish Church, and, on the other, the fanaticism of the violent reformers. "In 1560," says Heylin, in his "Ecclesiastical History," "the Church of England, as it was first settled and established under Queen Elizabeth, may be regarded as brought to perfection. The government of the Church by archbishops and bishops; its doctrines reduced to their ancient purity, according to the articles agreed on in Convocation, 1552; the Liturgy, conformable to the primitive patterns, and all the rites and ceremonies therein prescribed,

accommodated to the honour of God and increase of piety. The festivals preserved in their former dignity; the sacrament celebrated in the most reverend manner; music retained in all such churches in which provision had been made for the maintenance of it, or where the people could be trained up, at least, to plain song. All which particulars were either established by the laws, commanded by the queen's injunctions, or otherwise retained by virtue of some ancient usages not by law prohibited. Nor is it much to be admired [wondered at], that such a general conformity to those ancient usages was constantly observed in all cathedrals, and the most part of the parish churches, considering how well they were precedented by the court itself; in which the Liturgy was

From Musical History, Biography, and Criticism. By George Hogarth." J. W. Parker.

celebrated in the chapel with organs, and other musical instruments, and the most excellent voices, both of men and children, that could be procured in all the kingdom."

During Queen Elizabeth's reign, the Puritans made frequent demonstration of their hostility to the service of the Established Church. In 1571 they published a Declaration, or Confession, in which they say, "Concerning singing of psalms, we allow of the people's joining with one voice in a plain tune, but not of tossing the psalms from one side to the other, with intermingling of organs." In 1586 a pamphlet was extensively circulated, entitled "A Request of all true Christians to the House of Parliament," which, among other changes, prays "that all cathedral churches may be put down, where the service of God is generally abused by piping with organs, singing, ringing, and trowling of psalms from one side of the choir to the other, with the squeaking of chanting choristers, disguised (as are all the rest) in white surplices; some in corner-caps and silly copes, imitating the fashion and manner of antichrist, the pope, that man of sin and child of perdition, with his other rabble of miscreants and shavelings." These are specimens of the spirit in which this hostility was carried on, with increasing violence, till it at length accomplished its object.

There was much that required reformation in the musical service of the Church. It was so complicated and single syllables were set to such long divisions in its harmony, the voices were so intricately blended, and passages of notes, that the words were unintelligible, and the music consequently unfit for the purposes of devotion. This evil was reformed by Queen Elizabeth. When she established the Liturgy in the manner already mentioned, she published injunctions to the clergy, in one of which, on the subject of church-music, it is said," The Queen's majesty, neither meaning in anywise the decay of anything that might conveniently tend to the use and continuance of music, neither to have the same so abused in any part of the church, that thereby the common prayer should be worse understood by the hearers, willeth and commandeth that there be a modest and distinct song, so used in all parts of the common prayers of the church, that the same may be as plainly understood as if it were without singers." This injunction has been generally obeyed, and its effect has been the unrivalled excellence of the choral music of the Church of England, which, while it possesses all the grandeur which the power of harmony can bestow, is grave, solemn, and devout, and free from that mixture of intricate counterpoint with light and florid airs, which gives such a motley and incongruous character to the music of the Romish Church. But the Puritans of the sixteenth and seventeenth centuries attacked bad, that was derived from the ancient service of the without discrimination every thing, whether good or

church; and therefore, not content with the reform which had been effected in choral music, they still insisted on its total abolition.

Besides the music properly belonging to the Liturgy of the Church of England, the character and form of which was thus settled by law, there is another important branch of church-music, common to all Protestant places of worship. This is metrical psalmody.

Metrical psalmody appears to have been used so early as the twelfth or thirteenth century by the celebrated sect of the Albigenses, who anticipated, in some measure, the reformers of later times, and were cruelly extirpated as heretics. It is recorded by ecclesiastical writers, that when their great persecutor, Simon de Montfort, in 1210, had lighted a pile for the destruction of a body of them, they threw themselves into the flames, to the number of a hundred and forty,

singing psalms. Psalms were sung in England by the disciples of Wickliffe in the fourteenth century, and by those of John Huss and Jerome of Prague in the fifteenth; and it appears from a hymn-book of the Bohemian brethren, printed in 1538 (of which an account is given by Burney), that the tunes used by them were taken from the chants to which the Latin hymns of the Romish Church were sung. This doubtless was the case with the psalms of the other sects that have been mentioned.

Some of the oldest of the psalm-tunes still extant are said to have been composed by Luther. This great reformer was not only a lover of music, but conversant with the art. In one of his epistles, he places music above all arts and sciences, except theology, because religion and music are alone able to soothe and compose the mind. In the same epistle he says, "We know that music is hateful and intolerable to demons;" and thus he concludes, "I verily think, and am not ashamed to say, that, except theology, no art is comparable to music." Luther is supposed to be the author of the melody to which we sing the hundreth psalm, and of the hymn on the last judgment; but this belief is not supported by any positive evidence. Tradition gives to him several fine melodies, which are preserved in the German psalm-books, and still sung in all the Lutheran churches. But, though he may or may not have composed any of these tunes, it is certain that he himself published a collection of psalms in the German language, for the use of the reformed church; declaring, in one of his epistles, that he intended, according to the example of the ancient fathers of the church, to make psalms or spiritual songs for the common people, that the word of God might continue among them in psalms, if not otherwise.

This example of publishing metrical versions of the psalms in the vernacular tongue was soon followed in other countries. In France, the celebrated poet Marot, about the year 1510, versified thirty of the psalms; and they acquired such favour, that, in spite of the censures of the Sorbonne, they were sung by the king, queen, and chief personages of the court, to the tunes of the most favourite songs of the time. Marot, afraid of persecution for heresy, fled to Geneva, where he versified twenty more of the psalms; and these, with the thirty which had been published at Paris, were printed at Geneva in 1543, with a preface by Calvin himself. The remainder of the psalms were afterwards turned into French verse by Theodore Beza; and the whole were published at Strasburg in

1545.

None of these publications contained music,—the psalms being at first sung to such secular tunes as were conceived to be most suitable to them. But soon afterwards, different persons composed tunes expressly adapted to the metrical versions. The first of these seems to have been Guilleaume Franc, who composed a set of tunes published at Geneva, but without harmony, as singing in parts was not permitted by Calvin. The other composers of these tunes were Louis Bourgeois, Claude Goudimel, and Claude Le Jeune, whose different collections, published in the latter part of the sixteenth century, are still extant. Of these composers (except Le Jeune, who was distinguished in other branches of the art) very little is known. Goudimel, in consequence of his having set to music Marot's psalms, was one of the victims in the massacre of St. Bartholomew, His work, which was first printed at Paris, was afterwards reprinted in Holland, in 1607, for the use of the Calvinists; but it seems not to have been well adapted for congregational singing; for, in an edition of the psalms of Le Jeune, printed at Leyden, in 1633, the editor says that, "In publishing the psalms in parts, he had preferred the

Some of these may be found in the third volume of "Burney's History."

music of Claude Le Jeune to that of Goudimel; for, as the counterpoint was simply note for note, the most ignorant of music, if possessed of a voice, and acquainted with the psalm-tune, might join in the performance of any one of them; which is impracticable in the compositions of Goudimel, many of whose psalms, being composed in fugue, can be performed only by persons well skilled in music."

The first authority for the use of psalmody in England appears to have been the Act of Uniformity for the use of common prayer in English, in 1548, which contained a proviso, that "it shall be lawful for all men, as well in churches, chapels, oratories, and other places, to use openly any psalm or prayer taken out of the Bible, at any due time; not letting or omitting thereby the service, or any part thereof mentioned in the said book;" that is, the Book of Common Prayer, In the following year, 1519, a metrical version of fiftyone of the psalms was published by Thomas Sternhold. It was reprinted in 1552; but neither edition contained musical notes. The entire version of the psalms was not published till 1562, when it was subjoined, for the first time, to the Book of Common Prayer, under this title,-"The Whole Booke of Psalmes, collected into English Metre, by T. Sternhold, J. Hopkins, and others, conferred with the Ebrue, with apt notes to sing them withal." These notes consist of the mere tunes, without bass or any other part. The tunes are chiefly German, and the same which are still used in the continental Lutheran and Calvinist churches. From this it may be inferred that the same tunes had been previously known in England, and made use of from the time that metrical psalmody was allowed in our churches; and many of these venerable old melodies are retained in our worship to this day.

The first collection of these psalm-tunes, set in parts, was published in 1579, by William Damon, under the following title:-"The Psalms of David in English Meter, with notes of four parts set unto them by Gulielmo Damon, to the use of the godly Christians, for recreating themselves, instede of fonde and unseemely ballades." An excellent edition of the psalms, containing a separate tune for every psalm, was published by T. Este in 1594. Several eminent musicians, among whom were Dowland and Farnaby, were contributors to this work. The principal melody is given to the tenor, and the other parts are cantus (treble), altus (counter-tenor), and bassus. The counterpoint is simple, or note against note; and the harmony excellent. A still more valuable collection is that of Ravenscroft, first published in 1621, which contains a different melody for every psalin. Many of them are by the editor himself, and others are taken from the German, French, and Flemish collections. The harmony, in four parts, was composed by twentyone English musicians, among whom we find the distinguished names of Tallis, Dowland, Morley, Bennet, Farnaby, and John Milton, the father of the poet. In this publication Ravenscroft has put the name of Dowland to the hundredth psalm; from which circumstance the Rev. W. Lisle Bowles has inferred that Luther could not have been its author,-strengthening this conclusion by shewing that the air is so well adapted, not merely to the metre, but to the accent, of the first verse of the English psalm, that it must have been composed expressly for those words. But this is by no means conclusive; for, in the first place, all that is indicated by Ravenscroft is, that the parts were added by Dowland, the melody itself being placed by him, in the index, among the French tunes; and, in the second place, no argument deduced from any supposed attention, on the part of the composers of those days, to the accent or prosody of language, is entitled to much weight. Dowland's secular compositions shew that he was wholly inattentive to such considerations. Mr. Bowles, therefore, has left the question as to Luther's • "Parochial History of Bremhill"

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