best modern professors. Her father, Henry, was a composer of sacred music. Walton the angler, Ligon the traveller, Feltham the essayist, were amateurs. In the sixteenth and seventeenth centuries a sufficient acquaintance with the theory of sounds to sing at sight was esteemed necessary to a polite education. To this period we are indebted for some of our most solemn and exquisite pieces of psalmody. We occasionally meet, in the relics which remain of those ages a sequence of notes which appears to possess the reality and vigour of thought, and is heard with feelings not less acute, and with pleasure not less profound, than when the mind receives an addition to its stores, in the perception of some new and correct idea. It is pleasing to hear these aërial antiquities, which have in

a

bodies were anthems to the praise of their great Ruler. The expression of holy Scripture, that the morning stars sang together," fully proves the propriety of the metaphor. Music is the fittest medium of divine praise, as she is the exactest human copyist of creative power, in raising order out of confusion, and regulating her successive productions by the just proportions of time. Music is the language of sentiment, and the breath of the passions. Poetry and eloquence owe to music half their charms: the first borrows from music her measured cadence, and the latter her diversity of tones. Music is the joint product of the intellect and the senses, or rather she is the mysterious point in which both meet. The Italians have proved, that "God loves not him whom he hath not made to love music." This is extravagant, but certain it is, that the finer sensibilities of the soul are not possessed by those who have no taste for this science. It will be confessed that the liability to strong excitement, so inherent in musicians, if not directed by sound principles, is capable of being perverted to the worst ends. It is the energy of feeling, which impels to virtue or vice, accordingly as it is well or ill directed. But let it be remembered, that the contrary apathy, though it may not incline to vice, can never incite to virtue, and is, at best, but a negative excellence, consisting in an insensibility to, and not a superiority over temptation. Many of the wisest and best of men have been proficients in the study of music. Alfred the Great is an illustrious example. In later days Sir Francis Bacon, Milton, Sir Isaac Newton, Sir William Petty, Plott, Wallis, Goldsmith, Gay, and many of our most eminent poets have studied the theory and practice of harmony. Queen Elizabeth was so skilful, that her lessons can with difficulty be performed by the

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manner acquired permanence, whilst the men who composed them, and the lips which first uttered them, have long since passed away it seems as though we were joining our orisons with the fathers of our churches. Of this number we may instance the "Hundredth Psalm," the "Non Nobis Domine" of Bird, "Old York," a composition of Milton, the father of the great poet; Purcell's "Burford," cell's "Burford," " Bedford," and the "Evening Hymn" of Tallis. These still retain their places in our" Collections," thongh we are often surprised that the policy and consistency of the publishers have not banished them, as but ill according with the jigs with which they are assembled, and as calculated, by their antiquated gravity, to damp the merriment of their noisy associates. noisy associates. It is not our intention, however, to discuss the merits of ancient English music : those of our readers who feel any interest on this subject will do well to peruse the works of Morley, Chilmead, Butler, Mace, Playford, North, and Salmon, our most an

cient writers on this science, in whose pages they will find much to instruct and amuse them.

Nothing is more remarkable in the theory of music than its adaptation to national character. If the wisdom of a nation be known by its proverbs, its predominant affections may be as well discovered by its music. The voluptuous Italian, the airy Frenchman, and the energetic German have impressed their peculiarities on their various schools. It is perhaps owing to this capability in music, of national adaptation, that all mountainous and secluded regions have a music distinctly their own, they being less exposed to the inroads of strangers, and preserving their peculiarities free from foreign mixture. Thus, whilst Wales, Scotland, and Ireland have each their national music, England cannot be said to have impressed any specifie character upon her harmony. Welch airs are proverbially characteristic; and, indeed, the science of music was cultivated in that country in a very remote period. "Morfa Rhyddlan" is supposed to be more than eight hundred years old, and was composed to commemorate one of their sanguinary battles with the Saxons. Our barbarous ancestors in those days could do nothing more than defeat their enemies, whilst these mountaineers had attained to the happy art of singing over their misfortunes! Welch melodies are for the most part either martial or pastoral. Of the former, "Dowels y'r Frwydr," or "Come to Battle," is the most eminent. Of the latter, "The Rising of the Sun," "The Rising of the Lark," ""The Break of Day," &c. &c. are pleasing specimens. To those who are unacquainted with the exquisite scenery of Wales, and the enthusiasm with which a Welchman regards it, the number of Cambrian melodies which are denominated from some striking object in nature

might excite surprise. The best Welch antiquaries confess that their music was considerably improved by Gryffydd ap Conan, who brought with him from Ireland some experienced musicians. It is however remarkable, that there is a most decided difference between the compositions of the two countries. That of Ireland is invariably the expression of overstrained feeling either the plaintiveness of depression, or the ebullitions of unruly joy. This peculiarity is fully accounted for by the social character of that nation. In some instances a burst of genius has impelled them beyond this usual characteristic, and raised the Irish planxty to an equality with the sublimest productions of the most cultivated school: particularly in the case of Carolan, whose celebrated concerto is not surpassed by the noblest specimens of Italy. The music of Scotland has been long justly admired, and though there is every reason to believe that some of its elegance is to be attributed to the refined taste of David Rizzio, yet it possesses too much of the artless sentiment of the soul to be mistaken for a mere imitation of an Italian pattern, or indeed of any pattern, but that which nature herself has supplied. If the genius of music were to visit the world, and impart to us a finished specimen of the perfection of her art, we think she would present it to us in the thrilling notes of "Auld lang Syne." Franklin endeavoured to account for the exquisite melody of the Scottish airs, by the frequent recurrence in them of falling and rising thirds, by which they sound to the ear as natural chords. this does not impart to them their character. They speak to us in the voice of nature, and they who have not depraved their taste, and rendered themselves insensible to her appeal, will feel her force, and acknowledge her sovereignty.

But

TIBICEN.

MR. HOWE'S SERMON BEFORE THE PARLIAMENT.

(To the Editors.) GENTLEMEN,-In perusing an old catalogue of books, printed in the Oliverian period, I met with the title of a sermon of the great Mr. Howe, which, I believe, has escaped the notice of his numerous admirers. It is entitled "Man's Duty in Magnifying God's Work;

a

sermon preached before the Parliament, on the occasion of the victory obtained against the Spanish fleet; by John Howe, preacher of the word, at the Abbey Church, Westminster," 4to. Calamy appears to have been ignorant of its existence, as it is neither published in his edition of Mr. Howe's works, nor mentioned in the prefixed life. In all probability it was published in the year 1657, at the time of the victory which it commemorates; certainly it was antecedent to that mentioned by Calamy, as Mr. Mr. Howe's first publication, and stated as being printed in 1660, as the catalogue alluded to was printed in 1659, and includes those works only which were then exposed to sale. Calamy alludes to the circumstance of Mr. Howe's being "lecturer of St. Margaret's Church, in Westminster," on the authority of Mr. Wood. Perhaps Mr. Howe was preacher of the word at the Abbey Church, and "lecturer of St. Margaret's;" or if the ascription of the latter function to Mr. Howe, be a mistake, it can excite no wonder in those who are acquainted with Mr. Wood's general accuracy, especially in relation to Dissenters. I am not aware whether the last edition of Mr. Howe's works, by Mr. Hunt, contains this sermon, but I think not; if not, perhaps, some of your bookworm readers may possess it. If this be the case, I should strenuously recommend (and I presume I speak the sense of all my brethren) its immediate publication, as the first essays of such men as Mr. Howe should not

perish in the obscure dormitory of a bookworm, but be widely circulated, to enable us to judge of the movements of intellect, in its progression towards perfection. The catalogue from whence I have derived this information is prefixed to Lawson's Theo. Politica. 1659. folio c. PRÆCO.

་་་་་་་་་་་་

ON THE OFFICE OF A
MISSIONARY.

(To the Editors.) GENTLEMEN,-In your Magazine for September, page 494, a Reviewer of the Carter Lane Case asks some questions, concerning the "modern office of managers” in Christian churches, "Whence do they come ?"-" Where are their credentials?" &c. Among these managers, it appears the pastor of a church has no voice; he forms not a member of their council.

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This case, apparently unwarranted by the records of the New Testament, suggested to my mind a question, as to the relation in which people called (in modern phrase) missionaries," stand to the churches. A simple Christian, who is taught to look into the New Testament for an example, or a precept, to sanction even the use of terms, is led to inquire, to whom did missionaries owe their name, since it occurs not in the English Testament. Every one says, they are not pastors, nor are they prophets. To whom then do they correspond? Are they evangelists? Or must they be considered to hold, as Mr. Irving says, the office of apostles? I care not much by what name they are called; but since they are governed by committee-men, composed of pastors, and members of their flocks; and by clerical and lay directors, and abroad by pastoral superintendents ; and by lay committees; from all of which, as members of council, missionaries are generally excluded; I should like much to know, what sort of relation to

churches and pastors at home they really sustain-any or none? If any, what? As a pastor at home, I may have a vote in directing missionary concerns; but some good men maintain, that he who becomes a missionary is incapacitated thereby from having any voice in missionary councils, unless the managers of Societies choose to ask him a question, and then they concede to him the privilege of returning an answer; now I see nothing like this proceeding in the New Testament, and as you advise ministers, before they engage with any church, to ascertain what sort of system they are going to connect themselves with; so, before I offer myself as a missionary, I should like to learn from any one, who will obligingly tell me, what sort of a system it is, on which home pastors and churches, who direct missionaries, (and as an American writer terms it, 66 patronize" missionaries) act, or what analogy their proceedings have to the examples recorded in the Sacred Scriptures? Whether they consider their missionaries as resembling hired clerks, who go abroad for mercantile houses, and who have no right to be heard in the business of the firm, or as fellowservants and ministers of Christ, who do the work of evangelists, and who are as worthy to be

*

We give insertion to this paper, for

the satisfaction of "Christian Observer," and shall be glad of an answer to it. All mere words and terms apart, every person wishing to become a missionary has, of course, a right of choosing his own sphere of labour, unless he please to waive it. The question then is, whether other individuals, say a Society for missions, will aid his design? If so, he goes; he is then a missionary; but how he can have a voice in missionary councils, when he may be at the distance of thousands of miles, it is

difficult to conceive. If it be intended, that he should have a voice with regard to his own mission-this he, of course, has already, for he has only just to form his own determination; if others do not fall in with it, it is at his own option to modify it or not.-ED.

chosen counsellors in Christ's kingdom, as home pastors, clergymen, deacons, or lay committees? I remain, your's,

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A CHRISTIAN OBSERVER. P. S.-I can prove etymologically, as every one knows, who knows any thing of Greek, Latin, and English etymology, that apostle, and missionary, and messenger, all denote the same sort of person, viz. one who is sent, or deputed to perform a certain duty. Many of our friends would have no objection to call modern missionaries, churches," messengers of the as St. Paul styles Titus and the other brethren, in 2 Cor. viii. 23; but the learned know, that the word " messengers," is in Greek "apostles," and the phrase, 66 messengers of the churches," might well enough be translated, apostles ecclesiastical." Yes, Gentlemen, however popish it may appear to ignorant Protestants, apostles ecclesiastical! is, as you know, a more liberal translation of the original, and a proper scriptural term for those who are vulgarly called "missionaries." Thus again, in further proof of the same point, St. Paul, writing to the Philippians, chap. ii. 25. says of Epaphroditus, He is your apostle," English translation, your messenger;" but I will not insist longer on this subject; it is perfectly plain from Scripture, that a messenger is a missionary, and a missionary is an apostle; the difference lies not in the name, applicable to the person sent, but in the authority sending. An immediate apostle of Christ, and an 66 apostle ecclesiastical," or a messenger of the churches, are very different matters: once more, the church at Philippi's apostle (was, as the classical authority, Blackwall, says), by this designation, constituted bishop." therefore, you see, Gentlemen, I could prove etymologically, that missionaries are bishops and apostles.

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And

From the Rev. G. Whitefield to

V.

Mr. Savage.

Savannah, Dec. 3d, 1751. MY VERY DEAR FRIEND I have long'd to write to you, and yet was unwilling to do it, till I had seen how affairs turned out. Six weeks we have been arrived; and, thanks be to God! I found the Orphan-house in as good a situation as could be expected. The children are well, and much improved; and the senior orphan hath made such a progress in learning, that he is capable of taking upon him the care of the school. I hope he will be a preacher of the everlasting Gospel. Thanks be to that God who put it into your heart to give me such assistance! It hath kept me from being embarrassed and involved in debt again. The dear Lord Jesus shall pay you your own, with usury. I believe he sends me here to teach me to live by faith, and to learn to live upon him alone. But, oh! what a dull and stupid scholar am I! Pray for me, my very dear friend, that my tardy pace may be quickened, and my poor soul may be upon the stretch for the blessed Emanuel. I am now going to Charles-town, where my preaching, about a month ago, met with great acceptance. In the Spring, I purpose to go northward. God willing, you shall hear how the Lord is pleased to let his work prosper in my unworthy hands. I love you most affectionately, for his great name sake, and thank you and yours a thousand times for the repeated tokens of your kindness to me.

Often do I wake in the night, and lift up my heart in your behalf. Your dear little one is not forgotten. May her father's God be her God and portion for ever! For the present, my dear, dear friend, adieu! The schooner I am to go in is in sight.

With endeared love, and unfeigned gratitude, I subscribe myself, My very dear Friends, Yours, &c.

To Mr. Savage.

VI.

G. WHITEFIELD.

Charles-town, Feb. 2, 1752. MY VERY DEAR FRIEND-I wrote to you some time ago. The same motive, even gratitude, excites me to write

again. Your late kindness has kept me from being embarrassed, and extricated me out of many difficulties. I hope the Orphan-house is now in a very promising way. The debt due for it, I hope, will be discharged this Spring; and, by cultivating an excellent adjacent tract of land, lately found out and granted me, in a few years, I hope, it will support itself. Nothing is now wanting, but more negroes. These

* The following affecting account of the desolation of this establishment has recently appeared in a monthly journal :

"The Orphan House in Georgia, for which so many sermons were preached, and such large sums of money collected, in this country, has little more remaining than one stone upon another. In 1773, Mr. Ashbury says, This morning the news is arrived that Mr. W.'s Orphan House is burnt down whether by accident or design is not known. Some say it was by lightning. The wings are left standing: but the rest of the edifice, with all it contained, is destroyed.' In 1800, Mr. Lee paid a visit to the spot, and found the two wings partly standing. They are of brick, one story high, with four chimneys in each; one of which had fallen down. The whole building was going fast to decay. In one of the wings lives a small family of whites; in part of the other, a family of negro slaves; and the residue was a stable for horses. The brick walls, which enclosed the whole of the premises, were levelled with the ground, and, in many places, the foundations ploughed up. No school of any kind was kept upon the premises. The General Assembly of Georgia had taken possession of the whole estate, including a plantation, and the slaves which belonged to it; and the whole was rented for 30 dollars per anunm. No preacher was ever so popular on the Continent of America as Mr. Whitefield. Many thousands of sinners were awakened under his ministry, and a general feeling of religious concern was revived, wherever he preached, from the State of Massachusetts to the extremity of Georgia. How powerful was the interest excited in favour of the Orphan House in most parts of the country, and yet how little fruit is now found! How is this to be accounted for?" (Rev. R. Reece's Letters on his late Visit to America.)

-Various reasons might be assigned; but could the blessing of heaven be antici pated upon an Institution which was fed by SLAVERY? The Orphan House estate