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his company, without having these lines recalled to my mind. Conversation essentially gay, cheerful, and animated, yet with an under-current of pious feeling, so unobtrusive, that the veriest worldling could not complain of cant, yet sufficiently strong to satisfy the most devoted Christian, that the interests of their common master would never be compromised, never were forgotten. Such was his. And here I would observe, that it is this under current, this "seasoning with salt," which distinguishes the Christian in his lighter moments, from those, who wanting this allprevading, all-purifying principle, are continually in danger of over-stepping the bounds prescribed by decorum, good breeding, bienseance, les convenances, and all those other substitutes for grace in the heart, which, however specious in their seeming, and high in their pretensions, are yet found all too weak essentially to restrain the irregular affections, or bridle the unruly tongues of sinful men. It is this which, as it preserves the Christian in his conduct from "all filthiness and superfluity of naughtiness," so also cleanses his converse from "all foolish talking and jesting, which are not convenient," yet leaves full room for the excursive play of fancy, the lively sallies of imagination;-for surely

"Sparkling wit is not the world's exclusive right,

The fixed fee-simple of the vain and light."*

But I must not forget that music, even profane music, claims our notice, and pleads for admission into the domestic circle. And here again, Sir, I think if we can but fix the meaning of the epithet, we shall have little further difficulty to encounter, and would hope that W. S. and his amiable family, may be fully agreed upon this certainly not unimportant point. His objection is not, as I infer from the use of this epithet, directed against music itself; and from the same circumstance I would willingly conclude, that his family desire not to degrade SACRED music to the level of an amusement for others, or a mere relaxation for themselves. I conclude also, that the difficulty felt relates solely to vocal music; for to instrumental, the distinction between sacred and profane can hardly apply; nor can I conceive on what principle we could condemn the lending of a delighted ear in the domestic circle, to Haydn's "Surprise," or Steibelt's "Storm," which would not apply with equal force, to accelerate the footsteps and close the ears of the simple-minded and pious villager, returning homeward at the decline of day, lest haply they might be polluted by the tuneful strains of that

"Sweet bird, who shuns the noise of folly,

Most musical, most melancholy,"

Assuming it therefore, that no objection is advanced against

* i. e. trifling. See Johnson's Dictionary.

"not

music as such,-none against instrumental music; the question with respect to vocal music, obviously narrows itself to a consideration of the words sung or listened to; in reference to these therefore, I take it for granted that W. S. uses the word profane. This term in its most extended signification, I find to mean, sacred, secular"-thus, we divide all history into sacred and profane. Falling under this enlarged meaning of the word, (as species of a genus,) I find it used to express, "irreverent to sacred names and things" also, "polluted, not pure.' Now whatever

may be the practice of ungodly men in their moments "of riot and ill-managed merriment,' none, who are not lost to all sepse of shame, will plead for the propriety of permitting words impious or impure, to escape the lips, much less of dwelling upon them

"In notes, with many a winding bout

Of linked sweetness, long drawn out."

Consigning these subordinate classes therefore, to well-merited reprobation, let us proceed to try the large residuum of composi tions profane, i. e. not sacred, by their respective merits, protesting against the logic, which, because some certain classes of these are clearly unfit to be "said or sung," would involve all in one sweeping sentence of condemnation.

Those then which remain to be considered, may I think, with sufficient accuracy for our present purpose, be distributed into three classes. First, those which, steering clear of impiety or impurity in expression, yet breathe sentiments inconsistent with the dictates of religion, loyalty, and sound morality; which inculcate motives and principles of action essentially worldly,

"Obtruding false rules pranked in reason's garb,

And well-placed words of glazing courtesy,

To wind into the easy-hearted man,

And hug him into snares."

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All such compositions, however sweet their numbers, whatever graces of expression they may exhibit, under the sanction of whatever names the Christian may have been betrayed into the perusal of them, he surely will not contend for disseminating their poison, and giving it added effect," with accent, tone, and emphasis in score." The second class I would notice, comprises all those

* Profane, not sacred, &c.-See Johnson's Dictionary. Again I refer to our great Lexicographer, and cannot refrain here from expressing regret, at finding in a lively and ingenious cotemporary, the following flippant notice of one, to whom literature, morals, and religion, owe so much. "Few however, now rate the authority of Dr. Johnson very high upon any subject, and in etymological ones, it goes for nothing. Sir Walter Scott very slily remarks, when speaking of the greatest of the Johnsons, old Ben, that he is not the only one of his name, that has bullied his cotemporaries into taking him at his own valuation; but the man who wrote the Alchymist, was certainly very far superior in every respect, to the author of Irene.-Fairy Legends, &c. part 2, p. 216.

whose marked characteristic is mere inanity; and these we may, I think, consign without remorse to the poet's "Limbo large and broad, the Paradise of Fools"-if tolerated at all, it could only be, as affording articulate expression for the tones of that finest of all musical instruments, the human voice. The third class comprises -alas! that it should be the least numerous-those compositions, which though not entitled to take a place amongst "Specimens of Sacred Poetry," are yet marked by the expression of correct principles, just sentiments, and tender affections; which relate some pleasing tale, or present to us the cheerful out-pourings of a sportive, but chastened fancy. Now, Sir, I confess I cannot see any sufficient ground for pronouncing, that it is unlawful for the Christian to sing, or lend an ear to the singing of such strains as these. May I read, may I repeat such poems in the domestic or the social circle, and why, I ask, may I not sing them? I know indeed that some whom I revere, alledge, that the human voice should never be employed in singing any thing but the praises of God. But, though I would not willingly offend a weak brother, I must say, that to me it appears that we might as justly assert that it should never be employed in speaking, reading, or reciting any thing but the praises of God. To employ it in giving utterance to any thing that derogates from those praises, is indeed an abuse of one of the choicest gifts of heaven. But, surely the uttered modulation of the voice cannot convert what is harmless and allowed, (for I argue not with those who would proscribe the reading or recitation of all poetry not sacred) into a sinful exercise of the faculty of framing articulate sounds.

Having thus, Sir, arrived at the conclusion, that not all light conversation is to be proscribed; that some compositions not sacred may be sung and listened to; let me with respect to both, suggest a resulting question, in deciding which, under every variety of circumstance, the Christian must be referred to the dictates of an enlightened conscience. Are the studies, or to generalize the case put by W. S., are the pursuits really so severe as to require any other relaxation than that which a judicially arranged interchange of these would afford? If they are, is the time allotted to relaxation allowed to encroach on those pursuits, or upon any known duty? And if I might be permitted to address myself directly to your correspondent, W. S. and the members of his family, on the latter I would urge the severest examination of the expressions, sentiments, and bearing of those compositions which they select for the exercise of their vocal powers-to the former I would say, weigh the subject well; be "fully persuaded in your own mind," and while a doubt remains, act upon the principle laid down by the Apostle in Romans xiv. 23, a principle of very general appli

cation.

I should now, Sir, apologize for the length to which this letter has run; but I have no excuse save the old one for a large book, that I have not time to make it shorter.

Ω

VOL. VIII.

27

ON THE QUERY OF "A MAGISTRATE."

TO THE EDITOR OF THE CHRISTIAN EXAMINER.

SIR,-Having seen in a previous number of your Examiner, a letter from a 66 Magistrate," containing a query respecting the propriety of attaching a "blessed crucifix" to the gospels, on administering oaths to the Roman Catholic peasantry, I beg leave to submit to him, through your means, the reasons why I am inclined to differ from the author of the reply which appeared in your last number.

His first reason is, that it encourages that disrespect in which our Roman Catholic countrymen are taught to hold the scriptures, but in what manner he does not tell us; for my part, I should be inclined to draw a different conclusion, for surely if the "cross" is unfortunately more respected than the testament, it will not make the difference wider by bringing them together, and using their combined influence in eliciting the truth; on the contrary, it would seem that the cross, calling to mind the sufferings of our Saviour, would therefore throw a deeper shade of veneration upon the book in which they were described. It does not appear to have been used as the principal, but merely as the accessary means (if I may use those terms) to awaken the mind of the witness to the solemnity of the oath. An oath is a solemn appeal to God for the truth of an assertion, where the belief in the existence of the deity implies an imprecation of divine vengeance, should the assertion be false : this shows that the obligation attaches upon the witness alone, the administrar of the oath stands quite independent of him, and it does not at all follow that we give our assent to a creed, by acknowledging as well its existence, as its obligation on the mind of another. We may lament the existence of such a superstition, but while it exists, I can see no valid objection why he should not be permitted to use it, and the more so, when the end obtained is the preservation of truth and justice, the pillars upon which the prosperity of society depend. And further, were a contrary principle established, it would necessarily follow, that receiving the affirmation of a Quaker would virtually be denying the propriety of administering an oath according to the usual form.

I am

His second objection, "that an oath which would not be acknowledged in an Assize Court, should not be received at the Petty Sessions." The inference is good; but he has not shown that such an oath would be invalid at the superior court. not aware of any decision which points precisely at such a case; but one of the most firmly established principles of our law is, that every man shall be sworn on his own creed, a doctrine which met with the warm approbation of one whose opinion must be respected by all. "It were a hard case," said Hale, "if a murder committed here in presence only of a Turk or a Jew, should be dispunished because such an oath should not be taken, as the wit

ness holds binding and cannot swear otherwise, and possibly might think himself under no obligation, if sworn according to the usual style of the courts of England." This shows that he did not think that any disrespect was offered to the Gospel or Old Testament, by swearing a Jew upon the Pentateuch, or a Mahometan on the Alkoran. It is a custom, too, that depositions taken in India, according to the form of the witness's religion, shall be good evidence in the English courts, and the assertion of a Gentoo, whilst touching the foot of a Brahmin, is as competent evidence as that of an English Protestant sworn upon the Gospels. These facts I think clearly show that such an oath as that under consideration, would be received in a Court of Assize, and that, therefore, the second as well as the first ground upon which the author of the "Reply" has rested his opinion, cannot determine this, perhaps not unimportant, point.

I remain, Sir, your obedient servant,

H. T. W.

RELIGIOUS PATOIS.

TO THE EDITOR OF THE CHRISTIAN EXAMINER.

SIR-I would on no account presume to ask you to give a portion (although a very small one) of your valuable periodical, to the remark I am about making, were it not that I know your magazine has for one of its primary objects, the good of the Church of Ireland, and the advancement of its interests.

To be brief, then, in the part of the country I live, an expression is very much in vogue among the clergy, and which to me appears very improperly applied, and that is, the words "Gospel scheme." Now, Mr. Examiner, in common conversation, the word "scheme" is always used in a "bad sense," (if I may so speak; as for instance we all know what a “scheme” means; and why, in speaking of the Gospel, is the literal and natural meaning of the word altered, (as it evidently must in the expression "Gospel scheme,") where the word "plan" might with a great deal more propriety be used, and much better express the Almighty's object or purpose as revealed in the Bible? I assure you the expression caused a nobleman to smile, and make comments on it. And we know that the skilful pastor will, in the trivial circumstance of substituting one word for another, make himself as agreeable as possible to his flock.

If these few remarks be considered by you of any consequence, in giving them a place in your next number, you will greatly oblige yours sincerely,

J. M. F.

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