anticipates the felicity of the next world, and see to what source he ascribes it. "As for me, I will behold thy face in righteousness; I shall be satisfied, when I awake with thy likeness." Could he from some elevated station behold all that is valued in heaven or earth-could he look round on all the dear delights of his family, and the church of Christ, and see at one view, all the wealth, and honour, and power of mortals-yea, could he survey the ranks of spirits made perfect, angels and seraphim in their highest beauty and perfection, he would nevertheless turn from the mighty prospect; and, fixing his eye and his heart on God, would exclaim, "Whom have I in heaven but thee? and there is none upon earth that I desire besides thee."

"Thou art my ocean, thou my God!
In thee the passions of the mind,
With joys and freedom unconfin'd,
Exult, and spread their powers abroad.
Not all the glittering things on high
Can make my Heaven, if thou remove;
I shall be tired, and long to die;
Life is a pain without thy love;
Who could ever bear to be

Curs'd with immortality,
Among the stars, but far from thee."
Watts's Lyric Poems.
(To be concluded in our next.)

ON INSTRUMENTAL MUSIC IN
CHRISTIAN CHURCHES.

The following article has been transmitted us from Ilminster for insertion. Our correspondent intimates, that it has already appeared in some periodical journal a few years ago. But, having promised something on the subject, in a late number of our Magazine, and approving the

remarks contaized in it, we now present it to our readers. Edit.

RELIGIOUS worship falls under three heads, Moral, Instituted, and Discretionary.

1. Moral. Prayer is a moral duty, and the singing of praise appears to be so, Col. iii. 16. Psa. civ. 33. There may be appendages to moral duties, which are not morally obligatory. Thus under the Old Testament dispensation, incense was an appendage to prayer, and instrumental music to singing; but, neither the one nor the other was of a moral nature. No one says that it is sinful not to use instrumental music in divine worship.

2. Instituted. İnstrumental music was instituted under the Old Testament dispensation. In the time of Moses were

used the trumpet and cornet. David added many other instruments by the divine command, 2 Chron. xxix. 25. The Jewish instituted worship ceased at the death of Christ. Instrumental music was not instituted by Christ or his apostles; they sang an hymn, Matt. xxvi. 30. Singing is not only a moral duty, but it is instituted under the New Testament dispensation, Eph. v. 19.-Col. iii. 16, &c:

3. Discretionary. When a moral or an instituted duty admits of being performed in a variety of ways, none of which are inconsistent with its morality, or with the divine appointment, there is place for the exercise of discretion in the selection of the best mode of performing it. Thus, every church must judge for itself, at what hour to begin public worship-what tunes to sing how often singing shall be performed-and other similar cir

cumstances.

If music, as a general term, were either a moral or an instituted duty, instrumental music being included in it, might be lawfully used. But, under the gospel dispensation, singing alone being instituted, instrumental music is unlawful. The only case in which discretion appears admissible is, in the selecting a mode of performing a duty, which must be performed in some way, but where the particular way is not appointed. From the introduction of discretion in other cases, arises all the will worship of the Romish Church. If the lawfulness of instrumental music in religious worship, were to be granted, we could no longer consistently condemn the furrago of Popish ceremonies, Instrumental music was not admitted even into that church, till after the year 1250. Thomas Aquinas, who was born 1225, and died 1274, and whose writings are held in the greatest estimation by the Romish Church, writes thus:-"In the old law, God was praised both with musical instruments, and human voices; but, the Christian church does not use instruments to praise him, lest she should seem to Judaize." "So that it seems," says Dr. Jennings, (Jewish Antiq. Book I. ch. 5.) "instru inental music hath been introduced into Christian worship within about the last 500 years, in the darkest and most corrupt times of popery. It is retained in the Lutheran church, contrary to the opinion of Luther; who, as

6

Eckard confesses, reckoned the organ among the ensigns of Baal. Organs are still used in some of the Dutch churches; but against the minds of their pastors; for, in the National Synod, at Middleburgh, 1581, and in that of Holland and Zealand, 1594, it was resolved, that they would endeavour to obtain of the magistrates, the laying aside of organs, and the singing with them in churches.' The Church of England, also, in her homilies, strongly remonstrates against the use of organs and other instruments of music in churches. In the homily on the place and time of prayer, after mention of piping, singing, chanting, and playing on organs, which was in use before the Reformation, we are exhorted greatly to rejoice, and give thanks to God, that our churches are delivered out of those things that displeased God so sore, and that so filthily defiled the holy house and place of prayer. I only add, that the voice of harpers, and musicians, and of pipers, and trumpeters, is mentioned among the glories of the mystical Babylon, that mother of harlots, and abomina tions of the earth, whom God will destroy with the sword of his mouth, and with the brightness of his coming

If it should be objected, that we read in the Revelation of "harpers harping with their harps," we answer, it is true; but, we also read in that book, of the golden altar of the offering of incense, as an appendage to prayer-and of other imagery borrowed from the Jewish dispensation. But no Protestant will from hence argue, that incense ought to be used in divine worship by Christians.

MR. EDITOR!

BEING firmly persuaded that you are at all times desirous of encouraging such enquiries, as have for their object the attainment of truth; I take the liberty of requesting your opinion as to the attendance of professors of Christianity at public concerts. Many of your readers consider the use of passages of Scripture on those occasions as a profanation of the inspired writings, and experience no small degree of disgust at the utterance of language expressive of the holy confidence of David, the words of Christ during his sufferings, &c. by those who are avowedly and systematically engaged in the service of dissipation. These performances, however, having

Although the Editor of this Journal is too insignificant an individual to render his opinions of much consequence to any body of remaining silent, when thus publicly but himself; he cannot see the propriety called upon to state them, by a respectable correspondent, whose hand-writing he recognized, though the writer chuses to remain in the shade. He cannot, then, but enter his protest upon record, against that species of entertainment, to which his carrespondent's letter more especially refers. has all his life-time been passionately fond ; Of music, both vocal and instrumental, he and, even now, in ejus senectute, few persons derive greater gratification from it. Yet, he has all his days had so deep an im pression on his mind, of the unlawfulness of these Oratorios, and Festivals of Music, that he never has been able to prevail upon himself to attend one of them. To him there appears something shockingly profane, in converting the language of prophecy, respecting the Messiah's sufferings, into a source of entertainment; and, he recollects, having had his convictions much deepened when thirty years younger than he now is, by reading some remarks on the subject, from the pen of John Newton, Rector of St. Mary Woolnoth, in one of his Sermons, contained in the two volumes, entitled THE MESSIAH, though not having the work at hand, he is unable to quote them. animadverts, with becoming indignation, on the impiety of setting to music God's message of

He

pardon and reconciliation to guilty rebels,

and converting it into a source of entertainment-just as the awful sufferings of the Saviour were made the song of the drunkards," Psa. Ixix. 12. It may well excite one's astonishment to hear that any of the Dissenting Ministers in Bristol can give their sanction to such things. Editor.

QUERY,

gious Connexions of John Owen, D.D. Vice Chancellor of Oxford, and Dean of Christ Church, during the Commonwealth. BY WILLIAM ORME, 8vo. London, 1820, Hamilton, pp. 532, pr. 10s. 6d. boards.

"THE seventeenth century," observes Mr. Orme, "was the age of illustrious events, and illustrious men in Britain." Others besides Mr. Orme have, within the last few years, had their attention directed to this circumstance, and have obtained a most unprecedented share of public attention to the historical information which they have drawn from the transactions of that eventful period. We sincerely rejoice in the opportunity afforded us, by the appearance of the volume before us, of drawing a contrast between the different productions. Without pretending to the knowledge of the secret motives, which prompt men to commence authors; particularly that class of men who attempt to instruct through the medium of novels; we may be allowed to rest our opinion as to the degree of their purity and disinterestedness on the spirit which pervades their writings, and the real advantage they are likely to produce to mankind. The reader is, no doubt, aware, that we have chiefly in view, the popular novelist of the North; the man who, by his wonderful talent for description, can transform a cold-blooded murderer into a disinterested patriot; a time-serving priest into a man of piety and prudence; a conscientious sufferer into a sullen bigot; and, that he may the more effectually secure the laugh of the unthinking rabble, can render an idiot eloquent, making him direct his profane raillery against a host of men, of whom the world was not worthy.

But, when the vacant minded multitude shall be lavishing their empty praises on him who may next offer them a new and greatly improved method of

productions of this knight of romance shall lie as lumber on the shelf, or sell at the small and easy charge of sixpence a volume; the Memoirs of Dr. John Owen will remain a standard work, and Occupy a place in the library of every friend to religion and religious liberty; while the name of the author will be remembered with gratitude, as having rendered no mean service to the church of God; for, we are decidedly of Dr. Cotton Mather's opinion, that "the church of God was wronged in that the life of Owen was not written."

en

John Owen, the subject of these Memoirs, was born at Stadham, in Oxfordshire, in the year 1616, and was the second son of Henry Owen, a strict Puritan, and one of those who " deavoured to reconcile the rights of conscience with submission to the powers that then were, and who prayed and hoped for better days" than they experienced under the severe measures of the infatuated and unfortunate Charles. Mr. Orme traces the genealogy of the family as far back as to the great grandfather of the Doctor, who appears to have been Lewis Owen, Esq. of Kwyn, near Dollegelle, a gentleman whose income was about £300. per annum, and lineally descended from the Prince of Glamorgan, who was Vice Chancellor, and Baron of the Exchequer, in the reign of Henry VIII. The intellect of Owen appears to have manifested itself at an early period. The foundation of his classical learning was laid, by Edward Sylvester, master of a private academy at Oxford; a man of respectability, and a good classic; and, who seems to have been resorted to by the students of the University, for the purpose of supplying what their indolence or want of ability prevented them from accomplishing themselves. At what age Owen entered this academy, we are not informed; but, his progress while there, must have been great; for, at the early

age of twelve, we find him admitted a Student of Queen's College, Oxford. While at College, he appears to have been indefatigable in his application to study; and, to prevent the baneful effects of a sedentary life, which, in spite of all his efforts, greatly endangered his health, he had recourse to an extreme method of recreation; "he was fond of violent and robust exertion—such as leaping, throwing the bar, ringing bells," &c. Music also formed a part of his recreation; a proof, as Mr. Orme justly remarks, that the men of that age were neither so destitute of taste, nor so morose and unsocial as they have been often represented.

But, the ardour with which he pursued his various studies at the University, will best appear from the marks of honour by which his progress was distinguished. At that time," literary degrees were spurs to application, and the rewards of merit:" they were not then, as they often are in the present day, bestowed on men incapable of speaking their native tongue with accuracy. In four years he was admitted to the degree of B.A.; and, in three more, to that of M.A.; he was then only nineteen years of age. Hitherto, the mind of Owen seems to have been little, if at all, influenced by religious principles. "His whole ambition was to raise himself to some eminent station in Church or State, to either of which he was then indifferent." But, before he left the University, a great change, in this respect, took place. There can be little doubt, but that this change produced a deep impression on his mind; but, it is not quite clear, that it was the sole cause of the deep melancholy into which he fell, and which, for about a quarter of a year, led him almost entirely to shun society, and to lay aside the use of speech. His religious convictions, Mr. O. admits, chiefly led to his leaving the University. This was the complete frustration of all his earthly prospects; the visions which his ambitious fancy had painted, were now dispelled; and, the rational expectations which he formed of becoming heir to his Uncle's estate, were for ever blasted. He had been partly, if not chiefly, supported by the benificence of his Uncle in Wales, during his residence at College; but, when Laud was raised to the primacy of England, and filled the high seat of

Chancellor of Oxford, Owen refused to submit to his tyranny; left the University, and by the course which he subsequently took, so enraged his Uncle, that he turned him out of favour; settled his estate on another; and died without leaving him any thing. It is no disparagement of Owen's religious convictions to suppose, that his acute mind foresaw all this and much more of what he was about to suffer, and that he felt keenly from the pros pect; on the contrary, with such a prospect in view, what more satisfactory proof could he have given of the sincerity of his faith, and his readiness to obey the dictates of conscience. The reader will find some highly important remarks at pages 19-21. which we must not pass without particular notice, although we cannot transcribe them. With these remarks, which chiefly relate to the causes that led to the expulsion of such men as Locke from the University of Oxford, and to the withdrawment of others, such as Owen, Mr. O. connects Dr. Owen's own statement of the matter, and in reference to it, shrewdly adds-" Let those who despise the man, answer his reasons, and then boast of their superiority."

After Owen withdrew from the University, we find him residing with, and acting as Chaplain to, Sir Robert Dormer, of Ascot, in Oxfordshire, and as tutor to his eldest son. When he left him, he became Chaplain to Lord Lovelace, of Hurby, in Berkshire. In this situation he continued, till the civil war broke out, when, Lord-Lovelace espousing the cause of the King, and Owen that of the Parliament, a separation founded on a disunion of views and interests, naturally took place. The causes that led to the civil war, or, as it is sometimes called, the rebellion, which issued in the execution of Charles I. are often, even to this day, attributed to the Puritans. This charge Mr. Orme ably refutes, as unjust and absurd; and, by references to the most satisfactory evidence, shews, that the whole proceeded from the arbitrary and oppressive measures of the King, which were prompted by the high church party, who had the management of the King, and who goaded him on to the last. This period gave a turn entirely new to the whole of Owen's affairs. He went to London, probably, with the view of seeking, in