reference to the Oratorio of the Messiah, and applicable of course to others, so often quoted and so justly appreciated, hardly apply to the believer. The madness of a world that makes an amusing fiction of its ruin, and mocks its Redeemer with the rehearsal of his despised passion, is not participated by the believer. He hears the words and uses them as deep realities, in which his deepest interests are involved; feelings increased, not dissipated, by the effect of the music on his senses. Mr. Newton could not mean to complain that men realizing their condition, should set their pardon or their sins to music: this David did this Moses did this God commands us to do in psalms, and hymns, and spiritual songs; and says that we shall do so in heaven. The sin cannot be in thus using the inspired word of God, some of the most impressive portions of which were probably so first delivered; but in the unbelief and insensibility with which they are thus used. The question to the believer resolves itself into thisWhether he may witness a performance, in the sin of which he does certainly not participate; or countenance a practice, not sinful in itself, but sinfully practised. I know that I differ from many pious people, when say that I think he may; provided there be in the place, or time, or circumstances, of the entertainment, no sinful concomitant, but such as is confined to the bosom of the ungodly, who may be partakers with us either in the performance or the pleasure. Else where can the believer hide himself, in this ungodly world? If he may not share sinlessly what others share sinfully, where can he eat, where can he drink, where can he work or play? Are not men doing lawful things sinfully every

where, and in the same manner, by using the things of God without a thought of God, and with ungodly hands profaning them? "Then," says the apostle, ye must needs go out of the world." There would be no place of safety in it; not even in the sanctuary, for there we hear the same sacred words responded from unholy lips and unbelieving hearts, and mix with the profane in the most sacred ceremonies; take, possibly, even the hallowed emblems from unhallowed hands. We may say that, in this case, we do not know it; but we do know it certainly, and our church has been called upon to decide that the ministration is not affected by the wickedness of them that minister. If in the most sacred things the instrument be nothing, why should it be anything in an amusement which tends to elevate the believer's mind, to lift his heart to God, and soothe and make ashamed the agitations of passion and self-love. There may be minds, that, by associations of bygone folly, or wanting the power of abstraction, have evil thoughts so awakened, or better thoughts so disturbed, by the profane machinery, that it would be to them indeed an injurious pleasure. This again is an individual question; again we must be honest with ourselves and God, whether we be harmed or benefited by the performIf it be the occasion of sinful feelings it is a forbidden pleasure; but our individual feelings must not be established as a rule for others. Should it be suggested that our subscription encourages the performers in an ungodly course, I think that this is not so, unless music, as a profession, is an unlawful calling, which nobody supposes; and if it were, we should do the same wrong, whenever we engage,

ance.

as we do engage, the same persons for private instruction.

It may perhaps be thought that these reasons go to justify the Christian's attendance at any kind of musical entertainment, though the music should not be sacred. No: the objections then have quite another bearing. It is the influence of such music on the heart that has to be inquired of; the feelings it is calculated to excite; the wishes it is likely to awaken; the dissipation of mind, the forgetfulness of God, the indisposition to devotion, and distaste for graver things in which it leaves us; perhaps the offence to God by which it is accompanied, in profane and licentious language. In public or in private, alone at the piano, or in the crowded walk, such use of the divine gift is sin. If we think that we can brave it harmless, we are mistaken; or if we can, we must not, lest we be the occasion of sin to others. If it be asked what music is included in this prohibition, the answer is very simple-all that has such effects-a little honesty would remove a world of difficulties-the believer does know what dims his light, and what makes it burn brighter: or if he has had no experience yet, he may stand by the example of those who have, until his own heart attest the truth of their decisions.

I have spoken of what I think to be the permitted use of music, as an enjoyment of our temporal estate: but surely God has designed it for more than a transient gratification of our mortal sense. If he has, we are as responsible for not using it as for using it amiss; and though I can do so but in general terms, I would urge it on every Christian family, to consider whether they have made all the use of it they might

do for their own good and that of others. I believe the moral influence of music to be very great: indeed we well know how it is made available to inflame the passions of the multitude, to provoke to deeds of heroism, or of blood, or to enervate and enfeeble, by its voluptuous influence. A sedative and a stimulant by turns, there is no medicament to which the heart is more susceptible; and I believe the habitual use of it capable of exercising a permanent influence over the disposition. None of us, accustomed to watch over our own emotions, but must have felt its effect at some time or other, in a softened temper, a tranquilized contentment, or generous warmth of feeling. I should say, that of all the things which act upon the heart, through the medium of the outward sense, music is the most powerful to excite to love, in every sense and application of the word, whether it be human or divine, to God or man. If this is so, it is no toy we have to play with. Some of us may have had painful opportunities of observing families in which music is the engrossing pleasure and almost business of life; and by what levity, and insobriety of mind, every member of such a family is characterized; or the more pleasing experience of cases in which, well-directed, and moderately pursued, it has seemed like a bond of sympathy that tunes a whole house to cheerfulness, harmony, and love. These are extreme cases: but they prove the influence, and should direct us to its use. As a gift it varies but it is capable of cultivation, or at least of application where it exists; and all are more or less capable of being acted upon by music, although not endowed with any talent for it. If it did no more than promote cheerfulness in a family circle,

it would serve a great end; for cheerfulness is a Christian grace of no mean value; perhaps too little cultivated; but I am persuaded it can do more, by softening the asperities of our nature, stilling its perturbations, and encouraging its more tender emotions.

But because there is a higher object in our existence here, than either temporal enjoyment or moral culture, music has a use as much above all this, as the heavens are above the earth, and immortality above the worth of time. I mean as an instrument of devotion. It is the worship God himself has chosen it is the worship of nature; it is the worship of heaven. I believe that whenever the kingdoms of this world shall become the kingdoms of our Lord, and his knowledge shall cover it as the waters cover the sea, the voices of devotion will be heard in music from every glade and mountain, from every path and habitation of the just. I wish, as far as might be, that it were so now for though the world's dissonance would mar the concert, and to the members of the scattered flock, his brother's song be scarcely audible in the distance, it would be a grateful sound in angel's ears, and I believe in the ears of the Deity: since it would announce the restitution to himself of so much of this great gift as has fallen into his people's hands. It would bring glory to God, and the greatest benefit to our souls, if devotional music were heard habitually in every religious house, to whatever extent the means for it might be possessed; and if it were cultivated to that express end, on which very moderate talent might be made to bear. It would be no mark of dishonour, to ourselves or to the gospel, if every house in which it is professed