thus harmonize with the expres- Let us now enquire, what it is sions of our lips, our praises to sing with the understanding. will be but the sacrifices of hy- This expression doubtless inpocrisy, which are an abomina-tends, that we make use of our tion to God. If we would sing rational powers in performing the praises of our God aright, this part of divine worship. That our affections must be spiritual- we perform it, not in a careless, ized; they must be set on things inattentive manner, but on the above and not on things on the contrary with all the judgment, the earth. And in our raptur- and with all the skill which we ous flight, we must leave this vain are capable of using. For in earth and all that it contains so cases, in which we are capable of far beneath us, as almost to lose worshipping our Maker undersight of it entirely. Thus shall standingly, he doubtless will not we imitate the glorified inhabit-accept a service, which is destiants of the heavenly world, and perform a service, on which even our God will look with complacency. tute of design. But to be more particular: In singing with the understanding, we must consider, and understand something of its being a solemn and important du rectly to our God. That it is not simply performing our part well in the public assembly, but that it should be performed as in the presence of a heart-searching God. And, of course, with solemnity, reverence and awe. To sing with the understanding implies also an understand Further, singing with the spirit, may be intended also to include dependence on the Spir-ty. A duty to be performed diit of God. for assistance to perform this part of divine worship acceptably. As we are at all times dependent on God, and can do nothing without him, and especially as we are dependent on his Spirit for all those graces, that are necessary to render our services acceptable in his sight, it is important, that we shoulding of the words or sentiments, never lose sight of so fundamen- which are sung. If we undertal a truth. It is becoming, there- stand not the sentiments which fore, that in our attempts to cel- we express with our lips, we do ebrate the praises of our God, but offer to our God the sacriwe should acknowledge this de-fice of the fool; and further, if the pendence, by looking to him for every necessary assistance. We should feel, that it is God, who modulates our voices, and gives us skill to use them melodiously. We should feel, that it is the Spirit of God, who gives us our measure of grace, and prepares our hearts to harmonize with the spirit of the song. And with humble submission to his will should we look to him for those things, for which, we are conscious, that we are dependent. tone or expression of the voice an unknown manage our voices, and to adapt them to the various sentiments, expressed in sacred songs. such a manner as not to be un- | versed in the musical art-that derstood by others. The apos- we should have studied its rules tle, however, prefers using his as opportunities may have offerunderstanding in these exercisesed, and accustomed ourselves to to such a degree, as to assert, that he had rather speak five words with his understanding, whereby others might be edified, than ten thousand in an unknown tongue, from which he alone could receive any benefit. If, therefore, we would join in the public celebrations of the divine praises, we ought to have an understanding of the important and leading truths, expressed in sacred songs. Our minds should be steadily fixed on the subject of the song, and we should aim to have each particular idea or sentiment strongly impressed on the imagination, as well as on the heart. It is necessary also, in singing with the understanding, to understand, as far as our circumstances will admit, the rules of music, or at least the tune, to which the sacred song is sung. He, who requires us to serve him with all the heart, soul, mind and strength, cannot be expected to accept of a dull, lifeless, inaccurate performance, where with little exertion we might render him something better. Nor can we suppose, that such an unskilful performance of this duty will answer, in any considerable degree, the important purposes, for which it is designed. Instead of composing the mind, and preparing it for the exercises of devotion, it will, in many instances at least, have directly an opposite effect. To perform this part of divine worship, therefore, with the understanding; to perform it to divine, acceptance; or to the edification of others, it is requisite, that we be in some measure VOL. V. No. 7. Having thus attempted to show, what it is to sing with the spirit and with the understanding also, it may be useful perhaps to bring into view a few considerations to show the obligations, which we are under to perform this part of divine worship. And, 1. Our obligations may be argued from the purposes, which sacred music is calculated to an swer. One purpose, which it obviously answers, is that of calming the passions, composing the mind, and disposing it to softness and peace. Nothing perhaps tends, so directly, to compose the ruffled passions or to affect with sensibility hard and rugged hearts, as soft and solemn music. There is no man, who has ears to hear, but what will listen to this. And its force has been attested even by the most barbarous and savage nations on the earth. It has drawn tears from eyes, which would scarcely have been thought capable of weeping. It has even in some instances almost suspended the exercise of every faculty, while the enraptured hearer stood, petrified as it were, by the enchanting sound. If such be the influence of music, how well is it calculated to calm our passions; to fill the heart with softness and sensibility; and dispose it for the exercises of devotion? Another obvious purpose answered by music, is that of giving additional energy to the sentiments contained in the I i words, which are sung. As it tunes the heart to sensibility, and prepares it to harmonize with every soft and tender feeling, so it fits it to receive the greatest possible impression from the truths, which are sung. In this way the love of God, and the compassion of our Redeemer, impress the heart with more than usual force; while sentiments of love and gratitude, of humility and penitence flow forth in a manner peculiarly natural. If then, such be the obvious effects which music is calculated to produce, do they not strongly enforce the obligations we are under to perform it? If it in any degree prepares us for the duties of devotion, can we expect, that God, who commands us to worship him in the best possible manner, will justify us in neglecting it? Let us then be excited not only to sing praises to our God, but also to sing them in such a manner, as to attain the end, for which they are intended. | Let us sing with softness, that it may soften the heart-in a feeling manner, that it may excite feelings with solemnity, that it may make us solemn-and with grace, making melody in our hearts to the Lord, that we may obtain his gracious acceptance and approbation. 2. Our obligation to sing praises to our God may be further argued, from our being endowed with melodious voices, and with a capacity to modulate them according to the rules of art. Our sovereign Creator has given us nothing in vain. If therefore he has given us voices and skill to use them, it is doubtless for some valuable purpose. And for what purpose, we may ask, unless it be to serve and glorify himself? Can we suppose, that an infinitely holy God, who detests every appearance of evil, has endowed us with such a peculiar power, merely for the purpose of fitting us to gratify a vain or wanton taste? Or must we believe, that it was given us for the purpose of glorifying himself? While, therefore, the children of this world are tuning their voices to the sensibilities of depraved human nature, let us, on the contrary, tune ours in the service of him, who gave them to us, and who has commanded, that whatever we do, all should be done to his glory. 3. Our obligations to perform this part of divine worship appear with the greatest clearness in the numerous examples and commands, which are found in the sacred oracles. On this point it is needless, perhaps, to direct the attention of the reader to particular passages, for there is no duty more frequently or clearly inculcated, than that of singing praises to our Maker. Öf course, there is no duty, from which we may not as well excuse ourselves. It may further be observed, that one considerable part of the employment of the heavenly hosts is represented to consist in celebrating the praises of the great and glorious God. And can we hope to join their happy society, if we neglect to assimilate ourselves to their employments? The God whom they praise, is our God; and the favors, for which they praise him, are ours also; partly by present possession, and partly by promise. And if they do not command both from our hearts and lips a similar service, it is obvious that we do not feel the obligations, by which our God has bound us to himself, in | shippers; but is it not of equal any degree as they are felt by those, whose hearts are in the exercise of holy love. In closing this dissertation, it is natural to address particularly two classes of readers: importance that you make melody in your hearts to the Lord? Can you prefer the plaudits of a fellow worm, to the approbation of your final judge? And dare you mock your Maker with the heartless sacrifice of a mere melodious voice. sacred concert. For what pur pose, think ye, were your voices given you? Were they bestowed upon you to remain unemployed, like a talent wrapped in a napkin? Or were they given you for the inferior, not to say baser, purpose of chanting the songs of intemperance and wantonness? If vocal music be one part of divine worship, how can you be justified in your present 1. Those, who accustom themselves to perform this part of divine worship. You are placed in There is another class, who, a conspicuous station in the though they possess voices which house of God. You take the lead might easily be tuned to celein one important branch of divine brate their Maker's praise, negworship; and on your perform-lect, notwithstanding, to join the ance many important blessings are perhaps depending. Some of you, perhaps, have been so long accustomed to this part, that it has at length become a mere formal service, entered upon with little feeling, and performed with little animation. While others of you, from the novelty of the scene, find your ambition excited, and are stimulated ostentatiously to display all the powers of harmo-neglect? If it be calculated to ny, which you can command. But do you sufficiently consider in whose presence you are performing, and to whom your praises ought in your own minds to be directed? Do not the carelessness and sluggishness of some, and the pride and ostentation of others, too evidently pollute your services, and give us reason to fear that they are little better than abominations in the view of a heart-searching God, who commands you to worship him with humility and godly fear? Allow me then seriously to urge the importance of keep-pressed on your minds, that your ing God in view, and of entering voices are one talent, of which feelingly into the sentiments ex- your Maker at the great day pressed in the words, which you will require an account. And if are directed to sing. It is of you continue to neglect preparsome importance, that you should ing yourselves to join with othmake melody with your voices ers in celebrating your Maker's to the ears of your fellow wor- praises, what account can you, enliven devotion, how can you be excused in not throwing in your mite? Think not to plead, that your voices will not admit of that cultivation, which is necessary to enable you to join the sacred choir. Some of you can now in your social circles touch the delicate sensibilities of the human heart, even with the wild, uncultivated notes of nature. And there are very few voices, which might not be made with a little cultivation to add something to this branch of divinė worship. Let it be deeply im give? what excuse will justify | many instances, they have com so evident a breach of your Master's will? EUBULUS. On the love of the world. menced as soon as the funeral obsequies of their parents have been performed. Nor has it been unfrequent that the baleful effects of such evils have continued through life. The love of the world has often destroyed the friendship and HAT love of the world harmony of neighborhoods. It Twhich Paul calls idolatry, has produced that envy and strife is a sin which easily besets every son and daughter of the depraved race of Adam. Covetousness is mentioned by Christ, among those evil things, which proceed out of the heart of man.* And unless this vile affection be subdued by divine grace, it will prove fatal to the everlasting well-being of mankind. And though true Christians are not wholly freed from a sinful love of earthly objects, while they continue in this life; yet a death wound is given to this, and to every other fleshly lust, at regeneration. For "they that are Christ's have crucified the flesh, with its affections and lusts"+ In what follows, I shall attempt to point out the destructive effects, which the love of the world has, in regard to the temporal and spiritual happiness of men, where they continue under its influence; and then set forth the only remedy for this fatal evil. with them, which have been succeeded by confusion and every evil work. Numberless litigations have been occasioned, by the love of the world. This hath moved brother to go to law with brother, and neighbor with neighbor, which has often proved a final breach of friendship; and frequently one or both parties have been involved in poverty and disgrace. Thousands through their ardent thirst after riches, have by their excessive cares, labors and fatigues to obtain their object, ruined a good constitution, and brought themselves to an timely end. un Men have often run those hazards to increase their wealth which have not only cost them their lives; but they have been launched into eternity in a moment, in the twinkling of an eye. The love of the world has led men to violate their most solemn promises, and to commit those daring frauds which have involv 1. The love of the world has done great injury to the temporal interest and welfare of man-ed their honest creditors in ruin. kind. It has frequently occasioned bitter envyings and contentions in families. Troublesome quarrels have often arisen among children of the same household, respecting their patrimony; and in * Mark vii. 22. + Gal. v. 24. Many have uttered palpable falsehoods, others have been guilty of the most shocking perjuries, to save, or to procure worldly gain. This sin has prompted men to the commission of countless crimes, some of which have been of the deepest die. It has led them to the most cruel op |