into a state of favour with God: | The Pharisees, by their vain traConsequently, such as maintain, ditions, had rendered the law more that Christ's death has only procured the negative benefit of exemption from punishment, but not justification, or a title to eternal life, err considerably from the truth of the gospel on this subject, and derogate from the merit and efficacy of Christ's death. [To be continued.] THE ADVENT OF CHRIST. PART II. IT is a remarkable circumstance that at the period when Christ appeared, there was a very general expectation throughout the world that some distinguished personage would arise, who was destined to produce great and important changes in society. Had this expectation been confined to the Jews, it would not have been surprising, but we find it extended to the most distant nations. The classical reader has often been struck with the singular coincidence between the Pollio of Virgil and the prophecies of Isaiah; a coincidence which is difficult to be accounted for, but which marks very strongly the state of the public mind, and shews how prevalent the idea was, that society was fast ripening for some great change. burdensome than it was at its first institution. The spiritual part of the system was gone, and nothing was left but a round of lifeless ceremonies. A few good men remained, who were waiting for the consolation of Israel, but their religion was rapidly declining-it was evidently approaching the crisis of its fate. If we look to the Gentiles, we shall see that the efforts of unassisted reason had been excited in vain. Never were there a people so highly gifted with intellectual endowments as were the Greeks of old. The clearness and rapidity of their conceptions, and the comprehensive grasp of their minds are proverbial. Yet what was their religious system? A mass of absurdities. It is impossible to read the account of their religious belief without smiling at its absurdity and lamenting its folly. A few, of philosophic minds, learned indeed to despise the popular system. Some became downright atheists. Others conceived that if there was a God, he was indifferent to the concerns of the world, and took no notice of the conduct of mankind. A few favoured individuals obtained some glimpse of the character and perfections of Deity, and hoped, rather than believed, in the immortality of the soul. But the But let us attend a little more particularly to the peculiar circum-light which irradiated their minds stances of the times, and this may serve to show some of the reasons which induced the Son of God to appear when he did. 1. All other means had been tried, and had proved inefficacious. If we look to the state of the Jewish religion at this period, we shall discover in it evident marks. of decay. It seems to have answered its end, and was dwindled into a mere senseless ritual. The prophets whose animating predictions served to keep alive the drooping piety of the people, had long been extinct. was extremely feeble. It was like the faint glimmering of twilight, insufficient to guide their doubtful steps. God seems to have endowed the Greeks with a superiority of intellect, as a grand experiment of what the unassisted efforts of human reason were capable of producing; an experiment, be it remembered, not for his own satisfaction, for He knew what was in man; but as an instructive lesson to succeeding generations. It is easy to see the wisdom of this plan. Had Christ appeared before such a trial had been made, it would have given room to the cavils of scepticism. True," it might have been said, "revelation communicates to us a knowledge of ourselves, but this knowledge might easily have been obtained without its assistance. We had only to turn our eyes inward and contemplate the operations of our own minds, and this alone would have enabled us to form a correct estimate of our characters. True, revelation informs us of the character and attributes of God, but this too might have been known independent of its aid. We had only to look around us on the works of nature to have been convinced not only that there is a God, but that this God is wise and powerful and just and benevolent; worthy to be worshipped-worthy to be obeyed. True, revelation points out the duties which are incumbent on us, but the dictates of natural conscience, and the experience of the painful consequences of evil would have been amply sufficient to have preserved the human race from vice, even though no revelation had been granted." Such cavils might have been urged perhaps with some colour of justice. But now they are completely silenced. The trial has been made. The inefficiency of reason has been shewn. And after the weakness and the folly of the human mind when left to itself had been thus demonstrated, God, in compassion to mankind, "sent forth his Son." 2. Society at that time particularly needed the christian dispensation, on account of the universal corruption of manners which had taken place. A corrupt system of religion invariably leads to a corrupt state of public morals. The Heathen were never distinguished for the propriety of their conduct. But there are gradations in vice as well as in virtue; and the age in which Christ appeared was cor rupt beyond all former example. The Greeks had lost with their liberty what little virtue they possessed. The Romans, now become the conquerors of the world, had exchanged the rough and simple manners of their ancestors for the more polished but more vicious customs of the nations they had subdued. A vast influx of wealth enabled them to indulge in every luxurious excess, and to gratify every depraved appetite. The laws of morality and of decency were alike set at defiance. The Jews, who since the captivity, carefully avoided the idolatrous practices of the surrounding nations, were not free from the contagion of their vices. They partook of the general corruption. The sacred offices of their religion were exposed to sale, and the temple itself became a place of merchandise, a den of thieves. Such was the deplorable state of society when the Saviour appeared. May we not justly say, that it was "the fullness of time." 3. The age in which Christianity was introduced, though corrupt beyond every other, was not an ignorant and superstitious age; it was therefore peculiarly calculated to examine into its evidences. Ignorance and superstition are inseparable companions. Hence the early history of every nation is filled with an account of prodigies and miracles ; which are justly looked upon in more enlightened times as entirely fabulous. The love of the marvellous seems to be innate in the human mind. Every one must have observed the influence of this principle in children; and it is not less observable in the childhood of society. But as the understanding begins to expand, this principle gradually loses its hold; and, as men are prone to extremes, it generally happens, that when once they have freed themselves from the trammels of superstition, they become unusually suspicious of every thing which is out of the dom against kingdom. But at common course of nature. This length these horrors ceased. And seems to have been the character when the agitations of the world of the age in which Christ ap- began to subside-when the tupeared, and it is a circumstance mults of battle were hushedworthy of profound meditation, as when peace began to diffuse itself it affords one of the most con- over the earth-then, and not till vincing proofs of the authenticity then, "God sent forth his Son." of our religion. It was not a time War presents innumerable and inwhen every idle tale of wonder surmountable barriers to the spread would be easily credited. The of religious truth; whereas in a account of the miracles which state of peace every facility is Christ performed would have to afforded to its circulation. And undergo the strictest scrutiny, and this no doubt was one reason would be received only on evi- which induced the Saviour to apdence that was perfectly irresist-pear when he did, because at no able. Nothing but its truth can former period could his gospel account for the rapid extension of have been so successfully diffused. Christianity in such an age. There were enemies ready to expose the imposition if it had been an imposition; and it is remarkable that the most acute and zealous op- CHURCH-MUSIC, like other outponents of the christian religion ward circumstances relating to diin that age never ventured to deny vine worship, cannot be supposed the reality of the miracles which to possess any intrinsic sanctity; Christ performed; but if the mi- nor to be useful in any other reracles be admitted, the system is spect, than as a means of settling established on an immoveable and soothing the mind, and inbasis. Had the Saviour appeared fusing devout affections. And it at a period when such accounts is not to be doubted, that the as those contained in the New Creator bestowed a sense of harTestament are easily credited, without due examination, the evidence of its truth would have been greatly diminished. 4. Lastly, at that time the gospel could be more easily and extensively circulated than at any former period. Universal peace reigned among the nations. The Romans, after having contended for the empire of the world, had at last attained the summit of their ambition. They beheld the surrounding kingdoms successively submitting to their authority, and yielding implicit obedience to their dictates. The face of the earth had long exhibited a fearful scene of anarchy and confusion. A continued series of fierce and desolating wars had been carried on for many centuries. Nation had risen up against nation and king HINTS ON PSALMODY. H. mony on man for this purpose, among others, that it might assist him in the discharge of religious duty, by making him take pleasure in it, and also by enforcing upon him the sentiments of piety and virtue, That church-music may answer this end, it is not necessary that every Christian should join in it. Musicians know, that the hearers of a symphony or of a song, are often more agreeably affected than the performer. There is something unspeakably delightful in listening to the voices of a choir, or to the chorus of a congregation; so that the best singer, though at the same time a most devout person, will often, for his own sake, choose to be silent while others sing, that the music may operate upon his mind with the greater energy. If this be allowed, and I think | great number of both sexes, who no person who knows any thing of can sing no other part. The treble, music will deny it, I would earnestly or highest part, belongs to women entreat those who sing very ill, not and boys; for their voices are to to sing at all, at least in the church. the voice of a man, what the violin If they are silent, they may have is to the violoncello: the countertheir affections raised by the sing- tenor should be left to such men ing of others; but if they sing, as have a voice that is sweet and especially if they sing loud (which clear, and capable of rising to a bad singers seldom fail to do) they high pitch. Counter-tenor voices will not hear the congregation, and are not often met with; but two they must disturb every person in or three may be found in most the neighbourhood of their pew, churches; and two or three are sufwho has a musical ear. It is a ficient to complete the harmony in hard case, in performing an act of any well-tuned congregation. The devotion, to have one's senses con- parts thus adjusted would have a founded, and one's thoughts dis- charming effect. But so little recomposed, by those unmerciful gard is paid to propriety in these bawlers, a few of whom are to be matters, that in one church I have met with in almost every large heard a multitude of boys emcongregation, and whose roarings ployed on the bass; and, in anare generally loud in proportion as other, a number of women singing they are untuneable. the counter-tenor in so shrill a tone, as to overpower all the other voices of the assembly. Let me also recommend it to those who join in the public psalmody, to sing softly. This will give both mellowness and exactness to the music. For in most human voices, when much exerted, especially those of women and boys, there is a tendency to fall below the key which in a church is frequently productive of intolerable dissonance. But all psalms should not be sung with the same exertion. Repentance and sorrow are most emphatically expressed in a low voice, and pious thanksgiving in a tone that is neither too low nor too loud; while psalms of rejoicing and triumph demand a bolder strain. Where they sing in full chorus, the bass should be sounded more forcibly, and the treble more faintly, than the other parts; the counter-tenor, which adds wonderful grace to the harmony, requires a sweet and délicate utterance, just loud enough to be heard through the church, and no louder. The tenor, or church-part, as it is called, must be sung by men and women indifferently; because there will always be, in every congregation, a VOL. I. Different rules have been laid down for ascertaining the time of psalm-tunes. As I hold a distinct articulation of the words to be essential to good singing, I would say, that psalms should be sung in such a manner, as that they who are hearers may understand the words pronounced by the singers. Were this rule observed, that excessive drawling would be avoided, which tends rather to stupefy than to elevate the mind; and pious sentiments and harmonious sounds would mutually enliven and recommend each other. Yet some psalms would seem to require a quicker, and some a slower movement. And here, in regard to quickness, I might repeat the rule which I formerly proposed in regard to loudness; for the same affections quicken the motion that elevate the voice. Every good performer employs a variety of graces especially in slow music, for preparing and connecting his notes and giving them expression. But great knowledge of the art, both in practice and in 2 M theory, is necessary to qualify him | congregation could not read. That for this; and it is better to give is not the case now; and therefore no graces at all, than to throw the practice should be disconthem in unskilfully. To be able tinued. And I humbly think, that to apply them with address in the minister should always read singing, one must both understand over, in a distinct voice, that part music, and also have great flexi- of the psalm which is to be sung; bility of voice. But these are and if he were to explain any talents which can never become difficult phrase that may occur in universal among mankind; and it, I believe his people would think therefore, the common people themselves obliged to him. should be taught to sing the psalm-tunes as they are set, and without graces. They may sound a little aukward in a single song, but in a full chorus it is not so observable. At any rate, and at all times, it will give less offence, than graces and quaverings unskilfully introduced. I wonder whence we have got the custom of sitting while the praises of God are sung. In this posture one cannot sing freely, or with the full command of one's voice. The very act of rising up, in company with a great multitude, gives an impulse to the soul, and prepares it for a new exertion. Besides, if there be any thing peculiarly decent in sitting while we praise God, I would fain know, why the precentors or clerks are obliged to stand. I wish they were also obliged to put on a serious air, while they are thus employed. Many of them do so, and have a right sense of those decorums that belong to an act of worship. But some affect the appearance of total inattention; and, while they sing, cast their eyes to every corner of the church, and turn their head at every opening of the door; as if they meant to satisfy the audience that they could keep the time without once thinking of what they were about. The practice of reading each two lines separate, and then singing them, was introduced, as I have been told, when it was in some part necessary; that is, when a great number of people in every To the Editor of the New Evangelical SIR, IN your number for April I observed some Queries on the subject of singing in public worship, and, as I understand them, they imply a doubt whether sitting be not an irreverent and indefensible posture; a posture as improper for singing as for prayer. I feel some surprise that in all this time no defence has appeared of so prevailing a practice. Am I from this to conclude that the practice has obtained through indolence and example, rather than as being the result of inquiry or consideration on the subject, and that consequently those who have fallen into it are unable to vindicate it by argument? To myself indeed it has always appeared to be incapable of support either from scripture or reason. But as opinions, or mere assertions, not substantiated by argument, go but a little way in establishing or defending a proposition, I proceed to offer some reasons for my assertion. When I look into that sacred volume which is our only rule of faith and practice, I find that when the saints of old were desirous of expressing their inward sentiments, they studied to do it not only by their words, but especially by a corresponding external deportment; so that in all their approaches to the Deity they were studious to manifest their reverence of his glorious majesty; they stood, they kneeled, or they prostrated |