fluences an utterance; and that no words should | assemblies according to the spirit of Christianibe used, except they are in unison with the heart. Now this coincidence of spiritual impulse and feeling with this act, is not likely to happen with public psalmody. It is not likely that all in the congregation will be impelled in the same moment to a spiritual song, or that all will be in the state of mind or spirit, which the words of the psalm describe. Thus how few will be able to sing truly, with David, if the following verse should be brought before them, "as the heart panteth after the water brooks, so panteth my soul after thee, O God!" To this may be added, that where men think about musical harmony, or vocal tunes in their worship, the amusement of the creature will be so mixed up with it, that it cannot be a pure oblation of the spirit; and that those who think they can please the Divine Being by musical instruments, or the varied modulations of their own voices, must look upon Him as a being with corporeal organs, sensible like a man, of fleshly delights, and not as a Spirit, who can only be pleased with the worship in spirit and in truth." We may conclude our observations on this part of the subject with the following extracts from the commentary of the learned Adam Clarke. On Chap. vi. 1st. Chronicles, ver. 39, Asaph. "This person, with Heman, the sons of Korah, Ethan, Jeduthun, &c., are celebrated in these books, and in the Psalms, for their skill in singing, and in the part they performed in the public worship of God. It is very likely that their singing was only a kind of recitative or chanting, such as we still find in their synagogues. It does not appear that God had especially appointed these singers, much less any musical instruments, (the silver trumpets excepted,) to be employed in his service. Musical instruments in the house of God, are, at least under the Gospel, repugnant to the spirit of Christianity, and tend not a little to corrupt the worship of God. Those who are fond of music in the theatre, are fond of it in the house of God, when they go thither; and some, professing Christianity, set up such a spurious worship, in order to draw people to hear the gospel. This is doing evil that good may come of it, and, by this means, light and trifling people are introduced into the Church of Christ." ty? Has Jesus Christ or his Apostles ever commanded or sanctioned the use of them? Were they ever used any where in the apostolic church? Does the use of them at present, in Christian congregations, ever increase the spirit of devotion? Does it ever appear that bands of musicians, either in their collective or individual capacity, are more spiritual, or as spiritual, as the other parts of the church of Christ? Is there not more pride, self-will, stubbornness, insubordination, lightness and frivolity among such persons, than among the other professors of Christianity, found in the same religious society? Is it ever remarked or known that musi cians in the house of God have ever attained any depth of piety or superior soundness of understanding in the things of God? Is it ever found that those churches and Christian societies, which have and use instruments of music in divine worship, are more holy, or as holy as those societies which do not use them? And is it always found that the ministers who recommend them to be used in the worship of Almighty God, are the most spiritual men, and the most spiritual and useful preachers? Can mere sounds, no matter how melodious, where no word nor sentiment is or can be uttered, be considered as giving praise to God? Is it possible that pipes or strings of any kind can give God praise? Can God be pleased with sounds which are emitted by no sentient being, and have in themselves no meaning? If these questions cannot be answered in the affirmative, thenquery-Is not the introduction of such instruments into the worship of God, anti-christian, calculated to debase, and ultimately ruin, the spirit and influence of the Gospel of Jesus Christ? And should not all, who wish well to the spread and establishment of pure and undefiled religion, lift up their hand, their influence, and their voice against them? "The argument from their use in the Jewish service is futile in the extreme.' 503. pp. 502, Much might be added concerning the collateral evils connected with the practice of musicits tendency to lead to vain and dissipating amusements, and to the companionship of the gay, the thoughtless and irreligious of mankind; the mental poison administered by the frivolity Ver. 42. “Musical instruments of God. and loose morality of a large proportion of the "Ad canendum Deo," to sing to God-Vulgate. - popular songs, &c., but these remarks are alThe Syriac is remarkable. "These were up-ready extended beyond what was at first anticiright men, who did not sing unto God with in-pated, and perhaps beyond the patience of the struments of music, nor drums, with listra, nor with straight nor crooked pipes, nor with cymbals; but they sang before the Lord Almighty with a joyous mouth, and with a pure and holy prayer, and with innocence and integrity." The Arabic is nearly the same. Query. Did ever God ordain instruments of music to be used in his worship? Can they be used in Christian reader. We may therefore conclude by asking the sincere Christian, if, taking into view the great uncertainty of life, he can reconcile his indulgence in this fascinating pursuit, with the injunction of the Saviour, Watch ye therefore and pray always," or with that of an apostle, "See that ye walk circumspectly; not as fools, but as wise, redeeming the time." GEORGE KEITH. grace of God asserted,' &c. And how glad should our hearts have been, to have found thee George, going on, as moved thereunto, to improve thy talents, which the Lord hath liberally given thee, for further spreading the beauty, fame, excellency, and loveliness of this precious, inward plant of renown; and so edifying, comforting, and strengthening the flocks of Christ, as in pastures of love, that the beauty of the love of brethren in unity might flow as sweet ointment, to make the lamp of truth shine with lustre throughout the world-as in due time we believe it shall. George Keith was educated in the Presbyterian Church, was a man of talent and learning, and had obtained the degree of Master of Arts in the University of Aberdeen, the place of his nativity. During a period of about thirty years, he had been a public and zealous advocate of the principles held by Friends; but becoming one of the earliest settlers in Pennsylvania, after residing there about ten years, he was the means of aggravating, by a religious schism, the political differences which then agitated that infant colony. He had imbibed notions subversive of all social order, which led him to conduct himself "But with what grieved and bowed down with great disrespect towards the civil authori- hearts and spirits we first heard, and afterward ties in the state; and rendered him dissatisfied came to see, that to be published by thee, and also with those wholesome restraints, which the some others joined with thee, which, (as is found Society in its church discipline enjoins upon its in the very entry of one of the treatises) will members. Not stopping here, he opposed and ridi- grieve the honest-hearted, and make the uncirculed some of those very doctrines and practices, cumcised rejoice, and say, 'Ah! so would we in support of which he had both written, preach- have it :-they, yea, the chief champions among ed, and suffered: at length, having formed a them, are now confessing what their enemies separate congregation, they assumed the denomi- preached, that there are as great errors among nation of Christian Quakers. His adherents, them, called Quakers, as among other peoplehowever, gradually forsook him, perceiving and particularly [thy] undervaluing the outward that his religious tenets were fast verging towards appearance and sufferings of the Son of God, those of the "Established church of England." and not [being] sound about the resurrection. He actually obtained the living of Elburton George! bear with us in love, for we can say, parish in Sussex, where he ended his days in it is in tender breakings of heart we utter it, and the year 1715, maintaining nearly, if not quite in tender breathings for thee-that if that sweet, to the last, a violent opposition against the Friends healing, meek, self-denying spirit of lowly Jesus and their principles. had been kept and abode in, your breaches thereaway would have been handled after another manner; and such a sad occasion to amuse the world, sadden the hearts of God's children, and rejoice the enemies of Zion's peace and prosperity, had never been told in Gath, nor published in Askelon. Though we doubt not, but there have been provocations on both sides, (and we own the errors of none,) yet we must say, that that bitter, rending, forward spirit, that would publish so hastily to the world such sad tidings, was not of God: and as for our spreading the books, or accounts thereof, we are in no wise free thereunto. Blessed be the Lord our God! though we be but a few in number, yet love, unity, and peace, are, in a measure among us; and our esteem of the most precious, saving, sufficient light and grace of Christ within, the hope of glory, is rather growing than diminishing among the faithful; and we know assuredly, all in every nation that fear God, (who is Light) and work righteousness, are, and shall be accepted of him; and no more is required of any, than he gives them, though ignorant as to [the] outward. The following affectingly interesting letter, was addressed by the Friends at Aberdeen to George Keith and his wife Elizabeth, not long after the former had discovered sentiments at variance with those of the Society. Elizabeth's maiden name was Johnson, of whom honourable mention has been made, among others, of the earliest supporters of this cause and people. "Our ancient Friends, George and Elizabeth Kerth: "What love and respect hath, and doth all along live in our hearts to you both, we shall leave to Him that best knoweth our hearts-as to those whom the Lord made eminently instrumental in your several stations, to build up his church and people hereaway in love and unity, in the most holy faith, upon that sure foundation, Christ within, our hope of glory,'-and also, the one of you so valiantly to defend the principles of this holy Truth against its opposers, to the confounding of them. And [it] rejoiced the hearts of God's children, in seeing (by his precious gifts of understanding and opening the mysteries of this glorious gospel and inward treasures thereof) the universal, free love of God to all mankind, to be so excellently demonstrated both from Scripture, inward experience, and testimonies of many sorts-especially by those two excellent treatises of Immediate Revelation,' and The Universal Light, or free "So, our dear and ancient Friends, we earnestly desire you to receive in a right mind our innocent freedom and love; and, in the cool of the day, go forth again with your brethren into the ancient green pastures of love, and to the healing springs of life: giving up to fire and sword that which is for it; so the first and the last works shall be precious together; then righteousness and peace shall kiss each other.' And we can say, (appealing to the Lord our God, the searcher of hearts) our joy shall be great, to hear that the sweet, healing, and uniting life hath, or shall make up all these breaches in Israel's camp, by all of us submitting to it, and the true judgment thereof in his church; and, in this sweet ancient spring of our Father's love, wherein we have often been sweetly refreshed together many years ago, shall we truly rejoice to hear from and also to see your faces-who remain your true Friends and well-wishers. you, "Aberdeen, 23rd of 3rd month, 1694." and Gough, in his History of Friends, states his reasons for supposing that George Keith was favoured, particularly near his latter end, with seasons of serious reflection; wherein he viewed the peaceful state of his mind, whilst in unity peace with the "Quakers as brethren, and felt remorse under the loss of it. On one occasion, as he lay ill on his death-bed, he was visited by Richard Hayler of Sussex, and, among other things that passed, he expressed himself in these words:"I wish I had died when I was a Quaker; for then, I am sure, it would have been well with my soul." The reflections, made in their Journals, by two highly respectable members of the Society, who were cotemporary with George Keith, deserve the attention of those who read his history. The first occurs in the Memoirs of John Whiting, p. 496. "I would not say, as some are apt, when any fall away, that they were never right, for a righteous man may turn from his righteousness; knowing by his writings, that he had a true convincement and work of God upon him; and was enlightened, and had tasted of the heavenly gift, and of the powers of the world to come: as his Help in time of need,' his Immediate Revelation, The Benefit, Advantage, and Glory of Silent Meetings,' with several other of his writings, do show: and he was serviceable with Robert Barclay, in some controversies in defence of the Truth, and in some others, and [was] valued for his gifts, while he used them in humility and subserviency to the Truth." John Richardson winds up a narrative of many pages, with these important observations: "This account carries in it an admonition to us, and to Friends in future ages, into whose hands it may come, to beware of letting in the spirit of envy, prejudice, and pride of heart, which I clearly saw was that which, with too much leaning to his natural abilities and learning, was his overthrow; he not keeping to the Lord's Holy Spirit, the life and strength of his faithful people, and the key of true knowledge, the good remembrancer, and leader into all truth, which the Lord sees meet in his wisdom to open and lead us into. Without the help of this anointing and Holy Spirit, we are apt to be cold and forgetful in our duties towards God, and also in our love and duties one to another. But, as the measure of this Spirit is faithfully kept to and improved, we grow more and more fruitful in every good work and word, to the glory of God and comfort of our own souls; and as the salt of the earth, help to season those who are not seasoned." A. JAFFRAY. THE INFLUENCE OF THE TEMPER ON HAPPINESS. "One great cause of this perversion of our nature is a very common and fatal prejudice which leads men to believe that the degree of their own virtue is proportioned to the justness and the liveliness of their moral feelings; whereas in truth, virtue consists neither in liveliness of feeling, nor in rectitude of judgment, but in an habitual regard to our sense of duty in the conduct of life. To enlighten, indeed, our conscience with respect to the part which we ourselves have to act, and to cultivate that quick and delicate sense of propriety which may restrain us from every offence, how trifling soever it may appear, against the laws of morality, is an essential part of our duty; and what a strong sense of duty, aided by a sound understanding, will naturally lead to. But to exercise our powers of moral judgment and moral feeling on the character and conduct of our neighbours is so far from being necessarily connected with our moral improvement, that it has frequently a tendency to withdraw our attention from the real state of our own character; and to flatter us with a belief, that the degree in which we possess the different virtues is proportioned to the indignation excited in our minds by the want of them in others. That this rule of judgment is at least not infallible may be inferred from the common observation (justified by the experience of every man who has paid any attention to human life) that the most scrupulous men in their own conduct are generally the most indulgent to the faults of their fellow-creatures." "But what we are chiefly concerned at present to remark, is the the tendency of a censorious disposition with respect to our own happiness. That favourable opinions of our species, and those benevolent affections towards them which such opinions produce, are sources of exquisite enjoyment to those who entertain them, no person will dispute. But there are two very different ways in which men set about the attainment of this satisfaction. One set of men aim at modelling the world to their own wish, and repine in propor tion to the disappointments they experience in their plans of general reformation. Another, while they do what they can to improve their fellow-creatures, consider it their chief business to watch over their own characters; and as they cannot succeed to their wish in making mankind finely called a sullenness against nature-a disposition of mind which no man could possibly feel, whose temper was rightly constituted towards his fellow-creatures. How congenial to the best emotions of the heart is the following sentiment in his Tractate on Education.' 'In those vernal seasons of the year when the air is soft and pleasant, it were an injury and sullenness against nature, not to go out and see her riches and partake in her rejoicings with heaven and earth." The true foundation of the vernal delight which is here so beautifully describedof this sympathy, if I may be allowed the expression, with rejoicing nature-is a benevolent heart to mankind; a disposition to rejoice with our Maker in the general happiness of his whole creation." "As the temper has an influence on our speculative opinions, so the views we form of the administration of the universe, and in particular of the condition and prospects of man, have a reciprocal effect on the temper. The belief of overruling wisdom and goodness communicates the most heartfelt of all satisfactions; and the idea of prevailing order and happiness has an habitual effect in composing the discordant affections, similar to what we experience when in some retired and tranquil scene we enjoy the sweet serenity of a summer evening." "In the following passage of one of his odes, Akenside has employed in confirmation of this doctrine the same illustration to which I have just alluded: I mean the effect which particular aspects of the material universe have on the moral and social feelings." what they ought to be, they study to accommo- | to which many men lay claim, who affect an date their views and feelings to the order of indifference to all serious impressions and sentiProvidence." "When they see unquestionable ments. They argue at least what Milton has and unpardonable delinquencies they avail themselves of such occurrences, not as occasions for venting indignation and abuse, but as lessons of admonition to themselves, and as calls to attempt the amendment of the delinquent by gentle and friendly remonstrance. Of these two plans it is easy to see that the one, while it appears flattering to the indolence of the individual (because it requires no efforts of self-denial) must necessarily engage him in impracticable and hopeless efforts. The other, although it requires force of mind to put it in execution, is within the reach of every man to accomplish in a degree highly important to his own character and to his own comfort. This indeed I apprehend is the great secret of happiness,-to study to accommodate our own minds to things external, rather than to accommodate things external to ourselves; and there are no instances in which the practice of the rule is of more consequence, than in our intercourse with our fellow-creatures. Let us do what we can to amend them, but let us trust for our happiness to what depends on ourselves. Nor is there any delusion necessary for this purpose: for the fairest views of human character are in truth the justest; and the more intimately we know mankind, the less we shall be misled by the partialities of pride and self-love; and the more shall we be disposed to acknowledge the merits and to pardon the frailties of others." "The regulating our apprehensions of the actions of others, says Dr. Hutcheson, is of very great importance, that we may not imagine mankind worse than they really are, and thereby bring on ourselves a temper full of suspicion, hatred, anger and contempt towards others, which is a constant state of misery much worse than all the evils to be feared from credulity." "These observations suggest the most important of all expedients for correcting the infirmities in which a bad temper originates: to cultivate that candour with respect to the motives of others which results from habits of attention to our own infirmities, and from habits of reflection in our cooler moments on the numerous circumstances which, independently of any criminal intention, may produce the appearance of vice in human conduct. The influence of the temper on happiness is much increased by another circumstance: that the same causes which alienate our affections from our fellow-creatures are apt to suggest unfavourable views of the course of human affairs, and lead the mind, by an easy transition, to gloomy conceptions of the general order of the universe. Such a temper and such The Moravian settlement of Sarepta, on the views are not only to the possessor the com- river Volga, has, for the second time, escaped pletion of wretchedness, but by the proofs they the cholera, which has prevailed all around it. exhibit of insensibility and ingratitude towards This exemption from the pestilence is supposed the Great Source of happiness and perfection, to be the result of the well known cleanliness they argue some defect in those moral feelings and temperance of the Moravians. "Thron'd in the sun's descending car, This tenderness of mind! Oh Thou, whate'er thine awful name, With social love constrains; And half disarm our pains; Dugald Stewart's Moral Philosophy. LOVE AND UNITY. have, are among the consequences of having a cause or object to uphold which is not the cause of God, but of self-seeking man. It is very easy to percieve, that where two causes, dissimilar in their origin, and at variance in their objects, are attempted to be promoted, true unity and that love which is without dissimulation, cannot subsist. * The harmony and unity of the brotherhood Ambrose Riggs says: were highly prized by our primitive Friends. The excellencies of love and unity have been frequently portrayed, and yet their nature very often misunderstood. In their divine reality, they only exist among the members of the mystical body of Christ-those who are born again and abide in him-who are made and kept of one heart by Him who prayed, "Holy Father, keep through thine own name, those whom thou hast given me, that they may be one as we are.' While these abide in the Truth, they know and love one another, and earnestly desire each other's preservation and religious growth. They "And now my beloved Friends and brethren, have no shyness or coolness towards their breth- as we are made a complete body in him, our ren, but are united in the fellowship of the gosheavenly Head, let a holy and heavenly harmopel. Their garment is seamless, woven from ny be continued amongst us, for unity is our the top throughout. When absent, they are as strength; therefore labour to retain and keep it epistles written in one another's hearts, not with everywhere, that every member of the body may ink, but by the spirit of the living God. They be nourished and kept alive by virtue of the life have but one great general object and cause to within. Have a tender care of disjointing any promote, the spreading and exaltation of the Re-living member, but let all be edified together in deemer's kingdom in the hearts of men. Know- love, and every member act in his place to the ing that they possess no power to advance this glorious cause, their reliance is altogether placed on Christ for their ability to work in his vineyard. Hereby they are kept alive in Him, and in that love and unity which designate those who have passed from death unto life. honour of the Head. Above all, keep the unity of the Spirit in the bond of peace, for so is the will of God concerning us; that our sons may be as plants growing up in their youth, walking in the steps of their fathers, and our daughters as virgins, with their lamps trimmed and burnAll who have a cause of their own to support, him, and to the word of his Grace, and keep the ing, waiting for the bridegroom. Be steadfast in though abetted by men of high degree, are out of this unity; and the longer they continue to holy order of the Gospel without wavering. uphold their own cause, the further they will Let every wholesome order that is established be separated from the cause and government of among you, which is comely and of good report, Christ, and the fellowship of the household of be kept up and practised; and keep the reign of faith. Where the will and policy of man bear Truth and power of God over every evil doer, rule, Christ is excluded--his will is not sought without partiality; so will the Lord crown you after, but the wisdom and judgment of man is with dominion over the power of darkness everythe guide that is followed; and if the light that where. For the true Light of which we have is in you be darkness, how great is that dark-borne testimony, is the seed of the kingdom of ness.' Such cannot exercise that love towards God, which must increase, until by it the knowthe undeviating witnesses for the Truth as it is ledge of the glory of God cover the earth as the in Jesus, which is the badge of true discipleship. waters cover the sea. Therefore cherish this Enmity, ill-will, and disguised efforts to de-seed everywhere in whomsoever it is arising; stroy the religious influence of faithful men, even for it is the life and power of godliness, not the where there may be a profession and outside form, that must enrich the world with righteousshow of love, are infusions of the crooked ser-ness, and fill the earth with blessings. pent, to which the self-seeking are subjected; and though these dispositions may be covered over, they lurk in the heart that is not truly devoted to the Redeemer's rule. Seeking to establish a cause distinct from his, they cannot endure that those who are in their way should prosper in the Truth, and give evidence of it by their obedience. They are afraid it will be obvious on whose side these devoted ones are enlisted, and by their testimony for the Truth and against error, prove who are on the wrong side, supporting man's cause. Indirect methods taken to prevent them from acting their part in the services of the church, or allowing their judgment in things pertaining to its true welfare, to have that sway which the authority attending it demands that it should "And if we, or an angel from heaven, preach any other gospel, or proclaim any other name than that which you have received, and in which you have believed, and found salvation and deliverance, receive us not into your houses. For God is one, and his name one; and there is not another by which any man can be saved; and this Name is Jesus the Anointed of God the Father, who is now come to save his people, from, not in, their sins; mark that-for so he was God's salvation in the true gospel day; and so we have proclaimed him in our day; and many have so received him, to whom he hath given power to become his sons and daughters, servants and handmaids in his house, who are his flock and family, and have bread enough and living water in their vessels, and none need go |