I will sing with the spirit, and I will sing with the understanding also.

DURING the three first centuries of the church, while persecution raged, the christians had probably no instrumental music. But no sooner was their religion established by the imperial authority, than the performance of its services became exact; the rites which accompanied it, decent and majestic; distinct places were appointed for those who sung psalms; and their vocal melodies were accompanied with musical instruments.

Though no specimens remain, of the original church music, we may naturally conclude it to have been a compound of that which had been heard in the Hebrew Synagogue, and the Roman Amphitheatre-omitting many a polluted strain, which had been adapted to the orgies of the dissolute pagan divinities, and selecting such, and such only, as were calculated to induce mental serenity, and accord with sublime emotions and ideas. These chastened but animating sounds, in the gloomy ages of superstition which followed, degenerated into a dull unvarying measure, according better with the drowsy devotions of the convent, where it was chiefly heard, than with the cheerful spirit of rational piety, or with the noble energies of active virtue. At the era of the reformation, the reformers instituted a plain and simple psalmody, in which all might join in exact unison. This plan is now improved, by giving the male and female, old and young, their distinct parts, comprehending every different modulation of the human voice, and filling the ear with the richness of their harmony. To all these delightful improvements, was added the organ, which, though introduced so early as the seventh century, by Pope Vitalian, at Rome, remained in an imperfect state, till it was brought forth, in its glory, to celebrate the triumphs of the reformation. That so noble a monument of human genius, so well calculated to nourish lofty sentiments and grand emotions, is lawfully and fitly employed to regulate and to aid the voices of the christian congregation, no one can consistently deny, who admits the legitimate use of any species of melody or harmony, in religious worship. And little must he be acquainted with the frame of man, and ill would he consult the interest of religion, who should pretend to maintain its sacred empire, by the austere exercise of abstract reasoning only, to the exclusion of all the warmer and more operative principles and movements of human nature.

As the first pagan legislators strove to civilize the rude and barbarous nations of the earth, by the charm of music; so when Augustine and his associates, conveyed to the English shores, the glad tidings of the gospel, they are said to have advanced in procession, chanting their litanies with the solemn and impressive close of Hallelujah. And while the Saxon ancestors thronged around them, listening to their announcement of a future world of endless peace and harmony, in strains so appropriate and affecting, no wonder their senses were charmed and their understandings subdued, at the same time, with irresistible persuasion. If sentiments of elevated virtue and pure devotion, clothed with majestic imagery, and poured forth in solemn numbers, do not touch the soul-it must be gross and insensible indeed.-Let the union of christian hearts be like the union of the christian choir. As there is no discord in their voices, let there be no moral discord with us.

PROMINENT PURPOSES IN THE CHRISTIAN REVELATION. 183

JUNE 24.

For the law was given by Moses, but grace and truth came by Jesus Christ.

IN the Jewish code of laws, the sanctions, that is, the rewards proposed and the punishments threatened, were all of a temporal nature, such as that of living long in the land, and having their iniquities visited upon their children. Now the great object of a new revelation was to supersede these, to prove the reality of a future state of rewards and punishments, and by these motives, instead of temporal ones, to urge them to virtue and obedience to God. This was the new covenant. God on his part, promised to his children forgiveness of the past and acceptance in a future world, if they on their part forsook their former evil practices, and devoted themselves to the service of God in sincerity of heart. In order to stimulate them to this change of heart and life, in addition to promises and threats, a more powerful motive was held out, the selection of Jesus Christ pre-eminent for his piety and virtue, as an example of the manner in which they should act, and as a proof of the veracity and fidelity of God in accepting him for his obedience, and rewarding him with eternal life. To accomplish this object, it was necessary that this exalted character should be exhibited to the very last as persevering in his obedience. It was necessary that he should die publicly and be raised again to life-this being the only positive proof that could be given of a resurrection to life after death. His death and resurrection then, were the consummation of the whole, the seal of the covenant. They were of the utmost importance, for without them the two grand objects could never have been secured, the proof of futurity and the perfection of the example. These being the consummation of the whole, the benefits of the new covenant may without any forced construction of language be ascribed to these. Hence originate all those passages which speak in such triumphant language, of the death and resurrection of Christ. Now, be it remembered that the benefits received are in different parts of the New Testament ascribed to all the following causes: to the sufferings of Christ, to his life, to his death, to his resurrection; but most especially to our repentance and future obedience. Now all these are true in part, but only in part; for without any one of them the end would not have been so completely answered. Without his life the revelation would not have been made-without his sufferings and death, his obedience could not have been perfected, for which he was rewarded;-without his resurrection no proof of a future state could have been given-and without our obedience as the consequence of these inducements, the blessings of the new covenant do not extend to us. Consequently he died for us, for our sake. He was delivered for our sins, not instead of, but on account of our sins. Our redemption or deliverance from sin was through his blood, and our ransom effected by his life. By enforcing the operation of these motives and inducements, he hath reconciled us to God-he hath borne away our sins on a tree-he hath brought us to one with God, that is, accomplished the atonement. One object pervades the whole, one end alone is to be answered-to make man fulfil his part of the covenant-to make man obedient, pious, righteous, good. This is the first and last, the alpha and the omega, the beginning and the end of the gospel dispensation. The others are grand inducements to this end.-May they win and guide and sanctify our souls.

184 PENITENTIARIES, OR, THE EFFECTS OF PROGRESSIVE RELIGION.

JUNE 25.

Having made known to us the mystery of his will, according to his good pleasure which he hath purposed in himself, that in the dispensation of the fulness of time he might gather together in one all things in Christ.

THE doctrine of the progressive purity and happiness of all mankind, discloses a principle which is truly benevolent in its tendency, and which, were it properly felt and invariably regarded in the affairs of life, would have a happier effect on society, than any other opinion which has ever engaged the attention of men. It leads to a distinction which is but beginning to be observed even by the intelligent and enlightened, and which, when it shall come to be general, will alter astonishingly the moral condition of the world. It leads to an exact discrimination between the criminal and the crime; while it inspires us with abhorrence of the offence, it softens the heart with compassion for the unhappy condition of the offender; induces us to do every thing in our power to change it; to give him better views and better feelings. When we hear of the perpetration of a crime, we are all too apt to think only of punishment. What suffering can be too great for such a wretch! is the exclamation that bursts from almost every lip. The sentiment is worthy of the unlovely doctrines. which produce and cherish it. A more benevolent system would excite a very different feeling. What can be done to reclaim the unhappy offender! what means can be taken to enlighten his mind, and meliorate his heart! what discipline is best adapted to his mental and moral disorder! what will lead him back to virtue and to happiness most speedily, and with the least pain! Such is the feeling of the mind enlightened by the generous doctrine we have mentioned. Could it but enter the heart of every legislator; did it but guide the hand that constructs the cell of the poor captive; did it apportion his pallet of straw and his scanty meal; did it determine the completeness and the duration of his exclusion from the light of day, and the pure breeze of heaven; did it apply his manacles, what a different aspect would these miserable mansions soon assume! what different inhabitants would they contain! Prisons would not then be the hotbeds of vice, in which the youthful offender grows into the hardened criminal, and the want of shame succeeds the abolition of principle; but hospitals of the mind, in which its moral disorder is removed by the application of effectual remedies.

The person who habitually contemplates all mankind as children of one common Father, and appointed to one common destiny, cannot be a persecutor or a bigot. He may see much errour, which he may lament; and much misconduct, which he may pity: but a generous affection towards the whole human race will dilate his heart. To the utmost of his ability he will enlighten the ignorant, correct the erring, sustain the weak, bear with the prejudiced, and reclaim the vicious. Firm to his own principles, he will not infringe the liberty of others. He will not harshly censure, nor suspect an evil motive where integrity and conscience obviously direct the conduct. Mildness will be on his lips: forbearance will mark his actions: and universal charity will connect him with the wise and good of all climes, and of all religions.

Oh, let us not fold up our hands, while so much may be done for the relief of the distressed, and the reformation of the vicious.

THE BIBLE THE ONLY AUTHORIZED CREED.

JUNE 26.

185

The law of the Lord is perfect, converting the soul.-Who art thou that judgest another man's servant? to his own master he standeth or falleth.

'KNOW then sir,' says the excellent Chillingworth to his popish antagonist, 'that when I say the religion of protestants is in prudence to be preferred before yours, as on the one side I do not understand by your religion the doctrine of Bellarmine or Baronius, or any other private person amongst you, nor the doctrine of the Sarbonne, or the Jesuits, or of the Dominicans, or of any other particular company among you, but that wherein you all agree or profess to agree-the doctrine of the council of Trent; so accordingly, on the other side, by the religion of the protestants, I do not understand the doctrine of Luther or Calvin, or Melancthon, nor the confession of Augusta or Geneva, nor the catechism of Heidelberg, nor the articles of the Church of England, no, nor the harmony of protestant confessions, but that wherein they all agree, and which they all subscribe with a greater harmony, as a perfect rule of their faith and actions, that is the Bible. The Bible, I say, the Bible only is the religion of Protestants. Whatsoever else they believe besides it, and the plain, irrefragible, indubitable consequences of it, well may they hold it as matter of opinion; but as matter of faith and religion, neither can they with coherence to their own grounds believe it themselves, nor require the belief of others without most high and most schismatical presumption. I, for my part, after a long, and as I verily believe and hope, impartial search of the true way to eternal happiness, do profess plainly, that I cannot find any rest for the sole of my foot, but upon this rock only. I see plainly, and with mine own eyes, that there are popes against popes, councils against councils, some fathers against others, the same fathers against themselves, a consent of fathers of one age against a consent of fathers of another age, the church of one age against the church of another age. Traditive interpretations of scripture are pretended, but there are few or none to be found. No tradition but only of scripture can derive itself from the fountain, but may be plainly proved, either to have been brought in, in such an age after Christ, or that in such an age it was not brought in. In a word, there is no sufficient certainty, but of scripture only, for any considering man to build upon. This, therefore, and this only I have reason to believe-this I will profess-according to this I will live,—and for this, if there be occasion, I will not only willingly, but even gladly lose my life, though I should be sorry that christians should take it from me. Propose me any thing out of this book, I will subscribe it with hand and heart, as knowing no demonstration can be stronger than this; God has said so, therefore it is true. In other things I will take no man's liberty of judgment from him, neither shall any man take mine from me. I will think no man the worse man, nor the worse christian; I will love no man the less for differing in opinion from me; and what measure I mete to others, I expect from them again. I am fully assured that God does not, and therefore that men ought not, to require any more of any man, than this, to believe the scriptures to be God's word, to endeavour to find the true sense of it, and to live according to it. This is the religion which I have chosen after a long deliberation, and I am verily persuaded that I have chosen wisely.

186

DUTIES OF THE CONJUGAL RELATION.

JUNE 27.

What therefore God hath joined together, let no man put assunder.

HAVE you taken upon yourselves the conjugal relation? your high and solemn duty is, to make each other as happy as it is in your power. The husband should have, as his great object and rule of conduct, the happiness of the wife. Of that happiness, the confidence in his affection is the chief element; and the proofs of this affection on his part, therefore, constitute his chief duty,-an affection that is not lavish of caresses only, as if these were the only demonstrations of love, but of that respect which distinguishes love as a principle, from that brief passion which assumes, and only assumes, the name, -a respect which consults the judgment, as well as the wishes of the object beloved,-which considers her, who is worthy of being taken to the heart, as worthy of being admitted to all the counsels of the heart. If there are any delights, of which he feels the value as essential to his own happiness, if his soul be sensible to the charms of literary excellence, and if he considers the improvement of his own understanding, and the cultivation of his own taste, as a duty, and one of the most delightful duties of an intellectual being-he will not consider it as a duty or a delight that belongs only to man, but will feel it more delightful, as there is now another soul that may share with him all the pleasure of the progress. To love the happiness of her whose happiness is in his affection, is of course to be conjugally faithful; but it is more than to be merely faithful; it is, not to allow room even for a doubt as to that fidelity, at least for such a doubt as a reasonable mind might form. It is truly to love her best-but it is also to show that love which is truly felt. As the happiness of the wife is the rule of conjugal duty to the husband, the happiness of the husband is in like manner the rule of conjugal duty to the wife. There is no human being, whose affection is to be to her like his affection, as there is no happiness which is to be to her like the happiness which he enjoys. All that I have said of the moral obligation of the husband, then, is not less applicable to her duty; but, though the gentle duties belong to both, it is to her province that they more especially belong; because she is at once best fitted by nature for the ministry of tender courtesies, and best exercised in the offices that inspire them. While man is occupied in other cares during the business of the day, the business of her day is but the continued discharge of many duties, that have a direct relation to wedlock, in the common household which it has formed. He must often forget her, or be useless to the world: she is most useful to the world, by remembering him. From the tumultuous scenes which agitate many of his hours, he returns to the calm scene, where peace awaits him, and happiness is sure to await him-because she is there waiting, whose smile is peace, and whose very presence is more than happiness to his heart.

If there is a place on earth, to which vice has no entrancewhere the gloomy passions have no empire,-where pleasure and innocence live constantly together,--where cares and labours are delightful, where every pain is forgotten in reciprocal tenderness, -where there is an equal enjoyment of the past, the present, and the future-it is the house of a wedded pair-but of a pair who, in wedlock, are lovers still.