with the grandeur of its objects, and therefore, upon their principles, it will never spread as a social and affectionate religion. Do we see amongst them, to borrow Dr. Taylor's words, 'solid, affectionate, powerful, lively, awakening preachers, aiming at the advancement of real, vital religion in the hearts and lives of men? Are they particularly men of great devotion in prayer, uttered as God enables them, from the abundance of their heart and affections; men of divine eloquence pleading at a throne of grace, raising and melting the affections of their hearers, and happily instrumental in transfusing into their souls the same spirit and heavenly gift. Is this the ground of all their other qualifications? Are they excellent, because excellent, instant, and fervent in prayer? Does the presence and blessing of God appear in their assemblies, and attend their labours? Are many converted and built up in godliness and sobriety by their prayers, pains, doctrines, and conversations.' Rather, are they not pursuing measures which have a manifest tendency to extinguish the light which English and Foreign reformers kindled, and to damp the spirit which they enlivened, and to dissipate and dissolve the Societies which they raised and formed." The triumph of Unitarianism over "the faith once delivered to the saints," in these alienated chapels, is now, however, complete, and those endowments which were originally bequeathed for the support and propagation of evangelical sentiments, are employed for the maintenance and diffusion of her anti-christian opinions. What shall we do? Shall we seek to lower her pretensions by exposing her frauds in the Court of Chancery? Shall we there take from her the resources she has pilfered, and leave her to die by starvation; for should her endowments fail, the zeal of her

votaries would, in most cases, expire.

Was

The claims of the pious dead, who are thus doubly wronged, may, indeed, be urged to recommend such a course; but, for myself, I would rather leave the whole case in the hands of Him, who hath said, " vengeance is mine, I will repay," and before whose righteous throne those devoted servants of the Lord Jesus may even now cry, "How long, O Lord, holy and true, dost thou not judge and avenge our wrong on them that dwell on the earth." I would rather, therefore, call the attention of our churches to the negative causes of Unitarian prosperity, which we cannot review without profitable instruction, without humiliation and tears. not this fearful defection produced by a fearful indifference, both in ministers and people, to doctrinal, experimental, and practical piety? The momentous doctrine of the atonement was rarely and very cautiously discussed; divine influence was very rarely acknowledged, either in public discussions or private converse, so that one might conclude they "had not so much as heard whether there was any Holy Ghost:" a specious candour tolerated every deviation from ancient truths, and the spirit and customs of the world pervaded the whole communion. Evidence of experimental religion was not required on the admission of members, and the precepts of Christ respecting discipline were entirely disregarded. Assemblies for prayer were attended with coldness and formality, and that only by a few. Weekly lectures became alike burdensome to pastors and people, and the things which remained were ready to die.

*

Were these the pioneers that cleared the way for Unitarian error? Then let us look now to the state of our churches and of our ministry, and let us faithfully

examine whether there do not exist amongst them causes which tend to a second departure from the truth.

Permit me to ask, with great solicitude for the true prosperity of religion in our churches,

1. Whether there is not an hereditary profession of evangelical nonconformity amongst us, apart from an intelligent conviction of its truth, or an experimental acquaintance with its influence? Are there not many who attend the ancient meeting-house from the influence of education, who slumber away the sacred services of the Sabbath, and never appear awake until they join in conversation with the retiring congregation, not on the sacred theme they have heard from the pulpit, but on the state of the crops, the appearance of the weather, or the veriest gossip of the day? Have not such persons been too readily received into church fellowship; and do they not, as by the influence of a torpedo, benumb the spiritual feelings of those with whom they associate? Within your observation, are there not societies founded by the nonconformists, and once distinguished for their eminent piety, who, though they are professedly orthodox, still are fast sinking into Laodicean indifference? Let such think of the hundred and seventy meetinghouses, where

the song once of "Worthy is the Lamb that was slain," resounded from a thousand voices through the aisles, but where now a few votaries of error hymn their cold and lifeless strains, while they trample alike upon the ashes of the saints, whom they have wronged, and upon the blood of the Son of God, whom they have denied let such societies look at these sad monuments of departed piety," and repent, and do their first works.'

2. Let me ask again, are there not amongst us churches

of more recent establishment, where a state of negligence and formality fearfully prevails? Where Prayer Meetings are abandoned and church meetings are not attended by one fourth of the communicants ? Where the call for pecuniary assistance or even personal effort toward the extension of the kingdom of Jesus is considered as "a strange thing," an innovation to be resisted? Where one service on the sabbath is considered by many sufficient, and the rest of the sacred day is spent in guilty indolence or worldly conformity? And yet amongst these cold-hearted professors there is an anxiety for the maintenance of orthodoxy! Let them display the evidence of the love of God shed abroad in their hearts. Let them display gratitude for the atoning sacrifice of Jesus! Let them display the influence of the spirit in their temper and conduct! Then will the great truths of Christianity be most successfully maintained, when their quickening influence and practical tendencies are seen in their spirits, and exemplified in their lives!

3. And permit me to inquire of the Elders of our churches, I also being an Elder, whether the peculiar circumstances of the church and the world are not dangerous to our own spirituality? It is true there does not exist amongst us, to any considerable extent, a taste for worldly conformity or fashionable pleasures; but may we not lose our spiritual tone and devout affections by the fearful demands which the mere secularities of religion continually make upon our time? Is there not a temptation to pay deference to talent apart from piety; and is there not a deficiency of "godly edifying" in our pastoral visits and our fraternal intercourse? Is not even the business of religion increasingly conducted upon worldly principles, and the faith, and love, and prayer, which

characterized the benevolent labours of our predecessors too much forgotten?

Far be it from me to insinuate that this state of things generally exists amongst our Congregational Churches, but I fear it will be found that there is much room for improvement in the best and most prosperous amongst them. Pious Christians of other countries, who have been accustomed to admire the zeal and liberality with which our great Institutions for the conversion of the world are conducted, have, upon visiting our churches, often expressed much disappointment at the low tone of piety amongst us; and an apostolical minister, from the American Continent, emphatically remarked to me, before he left this country, "The tone of spiritual piety must be raised, or your churches will go down; be assured, my dear brother, they will go down."

If, then, Unitarianism be like those doleful creatures, which take their abode in desolated temples, spiritual declension is the enemy that profanes and lays them waste. By its insidious art, the fair and once legible inscription on the entablature is obliterated, and the pillars are corroded as by the tooth of time, the foundation itself is gradually undermined, and one concussion is only necessary to shake the whole to ruin.

Let those pastors and churches who happily enjoy genuine prosperity, be vigilant and devout, and let those churches that have taken the first step towards a fearful declension, by the sacrifice of their spirituality, listen to the admonitions of one who is not less their friend because he tells them the truth.

a few observations, on Congregational Singing? They will principally apply to Country Congregations; and to those especially in which choirs are established.— Whether these are desirable, or whether singing is best conducted by a Clerk or a Precentor, are inquiries which would demand a more extended discussion,

It would, doubtless, improve this part of public worship, if more suitable tunes were generally selected. Though some of them are unexceptionable, it must be acknowledged that, others are very liable to objection: they are deficient in melody, in expression, and in dignity; and, in various respects, are altogether improper. Many of them are so vapid, that a musical ear turns from them with disgust, and others are so light and frisky, that they offend the feelings of every serious worshipper. A Christian who has been elevated to heaven by the prayer, has been frequently drawn back to earth by the unsuitable singing; and he who has been impressed with the solemn truths of a sermon, has lost them all in the airy sounds which have immediately succeeded. Fugue tunes should be universally avoided; for their want of simplicity prevents their being sung with harmony and propriety by any congregation. Let none hence suppose that I am an advocate for dulness. The tunes of our best masters, which are handed down from age to age, are as remarkable for simplicity as they are for harmony and melody; while the flighty and entangled composures of certain modern pretenders, though they gain present admirers, will soon be superseded and forgotten. In many choirs, one of the company often tenders his own crude productions for their use, which are learnt and sung without hesitation; or a new tune is imported from a neighbouring congregation, which finds as little dif

ficulty in gaining admittance. Thus the quantity is increased, but the quality, of sacred music, is deteriorated. It would be better to adhere to approved masters, whether more ancient or modern, than to be led away by every attraction of novelty.

A common evil in our singing is vociferation. Instead of listening to their neighbours as well as to themselves, which would eminently tend to promote general harmony, many appear to exert their voices to the utmost, as if harshness were a suitable substitute for melody, or loudness rendered praise acceptable to God.

I re

member that, on one occasion, I felt this evil very sensibly. I happened to be in a small place of worship, which was closely filled with four hundred persons. The whole congregation stood up when they sung; and the choir, who seemed to be a company of Stentors, set an example of vociferation, which was abundantly followed by all the assembly. The sound was truly deafening; and I could almost have wished to have been deprived of my power of hear ing for a season; for had I been in a bellfry, when the merry peal was going round, it would have contributed as much to my pleasure and my profit.

In some congregations it is common for the singers to practise, for their improvement in singing, on some part of the Sabbath; but this surely forms no part of the duties of this holy day. Sometimes the choir, or a part of them, are singing different tunes, grave of gay, as they please, before the public worship is begun; to the sad annoyance of early worshippers, who have come to be benefited, and not to be amused: thus their pious meditations are interrupted; and, instead of waiting upon God, without distraction, their minds are discomposed by the unwelcome voices of the singers,

or by the harsh and ungrateful tuning of musical instruments. When the public service is ended, it is not unusual for the choir to remain for the purpose of practising again; than which nothing is more adapted to efface from their minds the word of life to which they have attended. What else can we expect, but that the best impressions will prove as a morning cloud or the early dew," when this time for reflection is wasted away, and when the sound of salvation is, perhaps, by a tune, whose gaiety would admit it into a theatre or a ball-room.

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But

Such evils have often been seen and lamented. Το counteract them it is desirable that the minister should maintain the superintendence of this service, and diligently and faithfully attend to it, as he would to any other part of the public worship of God. I mean not that he should assume the conduct of the singing; though he were a master of song, like Asaph, Heman, or Jeduthun, he would have other occupations which claim his attention. the leader of the singers, whether hired or gratuitous, should be under his control, and arrangements should be made between them, for the orderly and suitable conducting of this service; that his superintendance of this, as well as of other parts of public worship, devolves on the pastor of a church, is a truth too obvious to admit of dispute; and it would prevent many feuds which have sprung up in Christian societies, if, before a minister accepted an invitation from a people, he would take care that this subject be well understood.

One hint more, Gentlemen, I would suggest, and not trespass longer on your patience. Would it not be advisable for the leader of the singers to meet the minister, and assist him in fixing on suitable tunes for the hymns which had

been previously selected? This would occupy but little time, and might obviate many of the inconveniences to which I have alluded. The professional knowledge of the leader, and the discretion and judgment of the minister being thus united, it is hoped that it would preserve decorum, aid the devotion of the people, and promote the glory of God in this important and delightful part of his worship.

1 am, Gentlemen, Your constant reader,

Z. Z. Z.

ON REASONS FREQUENTLY ASSIGNED FOR NOT ENCOURAGING BENEVOLENT AND RELIGIOUS INSTITUTIONS.

Ir would be highly amusing, did the subject involve no momentous consequences, to listen to the reasons assigned, even by some professors of religion, for not giving their support to particular benevolent and religious Institutions. One really cannot afford to subscribe; another has no time, in consequence of his secular engagements, to give his attention to things of this description; a third observes so much coldness, so much want of co-operation among persons around him, that he feels it quite useless for him to make any effort; while a fourth objects to something in the constitution of the particular society mentioned, or he has discovered some deviation from its original principles, and therefore it is a matter of conscience with him to withhold his encouragement.

Certainly, where providence has not given the means, there can be no obligation to afford pecuniary aid. We are neither required to starve our families nor defraud our creditors, in order that our names may be found in any particular list of subscribers. Indeed, under these circumstances, it would be

The

even sinful to contribute. plea of inability, however, most frequently proceeds from persons who are known to possess the means of doing good, and who would most seriously deprecate any suspicion of their being at all near the verge of insolvency.

With regard to the second plea, the want of time owing to secular engagements, it demands very serious enquiry, how far a person, in pretty easy circumstances, is justified in pursuing worldly employments, so as to leave little or no time for what will very shortly prove to be of infinitely higher importance. We will suppose the individual, whose plea is now under consideration, to have paid attention to his own spiritual interest; but then, it may be asked, how can he. excuse himself in making no effort, or much less than he might do, for the eternal welfare of others? Can he possibly suppose that his religious obligations terminate with his own safety, or that they fall short of any object within the easy reach of his endeavours? Whatever conclusions charity may feel desirous of forming, there must always arise some difficulty in believing that a person has really made sure of his own eternal interests, who evidently feels little or no concern for the future happiness of others.

With regard to the third plea, those who complain the most of the coldness of others, are often the coldest themselves; and the want of cordiality and co-operation in our fellow-professors, is often made the matter of complaint as a skreen for our own indifference. The truly benevolent man may regret the coldness that prevails around him, but he will never allow this circumstance to form a sufficient reason for doing nothing himself.

With respect to the last mentioned plea, it may be remarked,