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know of no application of mufic to this fublime ufe, that is not fadly deficient, except what is composed in the manner of anthems. For as in every piece of facred poefy, there are various and very different taftes, and trains, it is evident, that to apply the fame returning fet of notes to all alike is inconfiftent, and not expreffive of the fenfe and fpirit of the piece, The eighteenth Pfalm, for example, is one of the nobleft hymns in Holy Scripture. From the beginning to the fourth verfe, the Toyal author expreffes his, or the Mefliah's joy and gratitude for his deliverance from his enemies. It is evident, that the mufic, which is to accompany this part of the piece, ought to be bold, cheerful, and triumphant: elfe it will difguife and mifreprefent the thoughts, inftead of expreffing them. The fourth and fifth verfes exprefs the Pfalmift's, or Meffiah's, dreadful diftrefs, by the cruelty of wicked men, or evil fpirits. It is plain, that the triumphant ftrains of mufic, which fuited the former part, are not at all proper to express this; but that, on the contrary, it requires a set of the most dreary and horrid founds which mufic can utter. The fixth verse represents the Sacred Writer's, or Meffiah's, complaint in his great diftrefs. To exprefs this fuitably, neither of the former fpecies of melody is proper; but a fet of melancholy and plaintive notes. The seventh, and fome of the following verfes, give an account of the Divine Appearance in anfwer to the foregoing prayer, attended with earthquakes, tempefts, lightenings, and all the terrors of Omnipotence. Every one of which images ought to be reprefented by a ftrain of mufic, properly adapted to the fenfe, in tafte and expreffion. But to chant this whole piece, as is done at cathedral churches, or to fing it, as at parish churches, and meetings, to the fame fet of notes, returning through every fucceeding verfe, is not performing the piece fo well as if the preacher were to read it to the people. For a perfon of a good elocution, would utter it in fuch a manner, as at leaft fhould not difguife or mifrepresent the fenfe, as is the affect of applying to it unfuitable, or bad mufic, which is worse than none. But, to those, who find proper fentiments excited in their minds by the

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more imperfect ways of performing the Divine Praises, I have nothing to fay, to leffen the fatisfaction they have. I only would fhew what is the moft effectual and perfect way of applying mufic to religious purposes. And, after all, a proper difpofition of mind is the principal thing, without which no bodily fervice can be acceptable to Infinite Purity.

To conclude, it is evident, that our duty to our Creator is, as above obferved, the most important, and nobleft part of what we ought to ftudy, and practise, in order to attain the true Dignity of Human Nature, For that Infinite Being, by whom, and for whom we are, though in his effence invifible, in his nature incomprehenfible in his perfections inconceivable, does yet prefent himself to all our perceptions, bodily and mental. Every object we behold, every found we hear, every bodily fubftance we touch, every subject of thought, must be either himself, or the work of his power. Our fenfes, whenever we exert them, are employed upon fome creature of Omnipotence; and when the mind abftracts itself from all the bodily oper ations, even then it apprehends, it fees, it feels, the fuftaining, informing, and invigorating power within it. It finds itself furrounded with the immenfity of Divinity, and that itself and all things are established on that univerfal basis of existence; that all things are full of Deity; and that his prefence is the Mind within the mind.

How amazing then the ftupidity of numbers of the human fpecies! An order of beings formed with a capacity for apprehending the Creator and Governor of the univerfe; for contemplating the moft delightful and most striking of all fubjects; for having their minds enlarged and ennobled by being habituated to the grand ideas of immenfity, of wifdom, goodnefs, power, and glory unbounded and unlimited! Yet how do numbers of them pafs through life, without ever endeavouring to form any juft notions of that Being, on whom they depend for their very existence; without ever thinking of any duty they may owe him, or any confequence of gaining or lofing his favour! What ftupendous glories, what wondrous perfections, what fublime contemplar

tions, are loft to the grofs and infenfible minds of many of our fpecies! How is the only Being, who poffeffes existence in himself, over-looked by thofe whom he himself has brought into being! How does He, by whom all things exift, leem to fuch inconfiderate minds not to exift! How do the glories of his works, which were intended to point him out, conceal from fuch unthinking minds the glorious Maker! How do fuch ungrateful men bafely take up with the gifts, without thinking on the All-bounteous Giver! How much are thofe men of grofs and earthly difpofitions their own enemies! How do they ftrive to feed their heaven-born minds: with the unfatisfying and naufeous objects of sense; depriving them of that fublime entertainment, for which they were intended, and which is ever offering itself to them, the contemplation and enjoyment of Divinity, the poffeffion of infinite perfection! Open thy narrow mind, unthinking mortal. Enlarge thy confined defires. Raife thy groveling ambition. Quit the trifling objects which now poffefs, and which will in the end disappoint thee. Trample under thy feet the wretched amufements of riches, honours, and pleasures; and afpire to what is worthy the dignity of thy nature, and thy Divine Original. It is thy Maker himself that is ready to take poffeffion of thy mind It is the Divinity himself, that would pour into thy foul delights ineffable, that would dwell in thee, and join thee to himfelf in an eternal union, which will raile thee to blifs and glory above thy most extenfive wishes, beyond thy moft elevated conceptions.

SECT. IX.

Mifcellaneous Thoughts, and Directions, chiefly Moral.

IF

F the reader fhould find, among the following aphorifms, fome thoughts to much the fame purpose with others, in other parts of this work; it is hoped, he will excule fuch a repetition, in confideration of the variety of matter, and the usefulness of the fubjects; which will bear being inculcated in the moft copious manner.

It is not the part of a wife man to be eager after any thing, but improvement in good nefs. All things elfe may be difpenfed with.

To learn to talk well, learn first to hear.

Refift vice at the beginning, and you will conquer it

in the end.

A clear confcience is better than a clear eftate.

Never think a thought, fpeak a word, or do a deed, but what you may be fafe in fetting about with the following preface. "O God my Maker and Judge, I do "not forget, that thou art witness to what I am about."

Has not fashion a confiderable fhare in the charities of the age? Let every one, who gives, carefully confider from what motives he acts.

If you have a well-difpofed mind, you will go into no company more agreeable, or more ufeful, than your All is not well with thofe to whom folitude is difagreeable.

own.

It is no flame to learn. The fhame is to be ignorant. Forgive every body rather than yourself.

If you have health, a competency, and a good confcience, what would you have befides? Something to disturb your happiness?

To expect, young man, that your life fhould be one continued feries of pleafure, is to expect to meet with what no mortal, from Adam down to the prefent times, has yet met with; and what by the nature of things would be more ftrange, than the throwing the fame number with a die ten millions of times fucceffively.

When you hear in company, or read in a pamphlet, fomewhat fmart and lively, and quite new to you, urged against any opinion, or maxim allowed by men of the freeft fentiments, and most improved understandings; do not let yourfelf be immediately perverted by it. But fuppofe, that, though it may be new to you, it may have been often ftarted and anfwered; and though you cannot at once confute it, others can. And make it your bufinefs, if the point be of confequence, to find out thofe, who can. Nothing is more weak, than to be staggered in your opinion by every trifle that may fall in your way.

Accuftom

Accuftom yourself to think the greatest part of your life already paft; to contract your views and schemes, and fet light by a vain and tranfitory ftate, and all its vain enjoyments.

To feel old age coming on, will fo little mortify a wife man, that he can think of it with pleasure; as the decay of nature fhews him that the happy change of ftate, for which he has been all his life preparing himfelf, is drawing nearer. And furely it must be defirable, to find himfelt draw nearer to the end and the reward of his labours. The cafe of an old man, who has no comfortable profpect for futurity, and finds the fatal hour approaching, which is to deprive him of all his happiness; is too deplorable for any words to reprefent.

It is eafy to live well among good people. But fhew! me the man, who can preferve his temper, his wifdom, and his virtue, in fpite of ftrong temptation and univerfal example.

It is hardly credible what acquifitions in knowledge one may make, by carefully husbanding and properly applying every spare moment.

Are you content to be for ever undone, if you should happen not to live till the time you have fet for repentance? If fo, put it off a little longer, and take your chance.

It is a fhame, if any perfon poorer than you is more contented than you.

Strive to excel in what is truly noble. Mediocrity is contemptible.

Judge of books, as of men. There is none wholly faultlefs, or perfect. That production may be faid to be a valuable one, by the perufal of which a judicious reader may be the wifer and better; and is not to be defpifed for a few deficiencies, or inconfiftencies.

Do not think of lying for the truth, or working the works of the devil for God's fake.

Honefty fometimes fails: But it is becaufe diligence or abilities are wanting. Otherwife it is naturally by far an over-match for cunning.

A bad reputation will lie a ftumbling-block in your

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