2. he pronounces Instrumental Music a part of the "Pædagogia Legalis;" that is, a Levitical institu

tion.

But whatever opinion be adopted, concerning the precise period when Instrumental Music was introduced into the Hebrew Church, we can never assent to the averment of our Brother, ❝ that in a system "of merely temporary institutions, it was not deem❝ed necessary, by positive enactment, either to for❝ bid, or to enjoin the use of Instrumental Music; "but it was left to the will, and situation, and cir"cumstances of the worshippers." For whether we are of opinion or not, that every circumstance relative to the Ceremonial Law, and the Tabernacle Service, was shewn to Moses on the Mount, it is certain that David, who was raised by Divine Providence, to be king over Israel, having a great genius for Music, did either amplify what he found in the institutions of Moses, with regard to Instrumental Music, or did himself introduce it into the Tabernacle service, believing it would contribute to soften the rugged temper of the people.

If the last opinion be the just one, namely, that it was David, who, either to gratify his own genius for Music, or from believing it would contribute to soften the rugged temper of the people, added the pomp of Instrumental Music to the Tabernacle service, which was afterwards adopted by his Son in the service of the Temple; then we shall be entitled to say, from a strict examination of the

history of the Hebrew Republic, that, like the first appointment of a King in the person of Saul, and like the building of a Temple, suggested by David himself, this was a form of Worship neither commanded, nor even highly approved of by God, but simply permitted. This view of the matter seems to be countenanced, by that marked and accurate distinction which is kept up in Scripture, when speaking of the Temple service, betwixt what was positively enjoined by the Ceremonial Law, and what was commanded by David the king. "And "the Priests waited in their office, the Levites al"so with the Instruments of Music of the Lord, "which David the king had made to praise the "Lord *." "And when the builders had laid the "foundation of the Temple of the Lord, they set "the Priests in their apparel, with trumpets, and "the Levites, the sons of Asaph, with cymbals, "to praise the Lord after the ordinance of David "king of Israel +.”

If, on the other hand, authorities are not wanting to countenance the opinion, that there are positive enactments in the Law of Moses, in favour at least of one kind of Musical Instruments, with which "all the earth is exhorted to make a joyful noise "unto the Lord " the conclusion must be, that it is a constituent part of the Ceremonial Law. "And he set the Levites in the house of the Lord

• 2 Chron. vii. 6.

Ezra. iii. 10.

Psal. xcviii. 6.

"with cymbals, with psalteries, and with harps, "according to the commandment of David, and of "Gad the king's seer, and Nathan the prophet, "for so was the commandment of the Lord by his "prophets. And the Levites stood with the in"struments of David, and the Priests with the " trumpets. And when the burnt-offering began, "the song of the Lord began also, with the trum"pets and with the instruments ordained by David "king of Israel. And all the congregation worshipped, and the singers sang, and the trumpet"ers sounded, and all this continued, until the "burnt-offering was finished §.”

Whichever of these opinions we adopt, it is evident, that the regulations relative to Instrumental Music, in the Public Worship of God, are as much incorporated with the Mosaic or Jewish Constitution as Circumcision, which was instituted long before the giving of the Law; or as the Temple itself, which was not built till after the death of David. Therefore, we are entitled to conclude, that Circumcision, Sacrifice, Instrumental Music, and the Temple-the whole of these Institutions must stand or fall together.

We shall allow to our Brother, that David was a prophet, and that he was actuated by the purest motives, when he set apart a particular class of peo ple to sing those hymns which he composed, with

§ 2 Chron. xxix. 25, 26, 27, 28..

the accompaniment of Instruments of Music, improved or invented by himself. Still, it does not follow, that the Worship of God should have any such accompaniment under the Gospel.

We shall even allow that under the Pedagogia Legalis, all the Instruments mentioned in the clth. Psalm, were daily used in the Temple, and that the whole ritual Worship, prescribed by the Law, by David, and the Prophets, was in full authority, and in uninterrupted observation, until the publication of the Gospel. It remains still to be considered, whether Christianity did not dissolve the obligations of the Law, and entirely change many of those Institutions, which relate to the Worship of God.

It seems to be acknowledged by all descriptions of Christians, that among the Hebrews, Instrumental Music in the Public Worship of God, was essentially connected with sacrifice-with the morning and evening sacrifice, and with the sacrifices to be offered up on great and solemn days. But as all the sacrifices of the Hebrews were completely abolished by the death of our Blessed Redeemer, so Instrumental Music, whether enacted by Moses, or introduced by the ordinance of David, or if you will, of Abraham, or any other Patriarch, being so intimately connected with sacrifice, and belonging to a service which was ceremonial and typical, must be abolished with that service; and we can have no warrant to recal it into the Christian Church, any

more than we have to use other abrogated rites of the Jewish religion, of which it is a part. Nor was there any need for a particular commandment to abolish it, as our Brother seems to think, seeing that the whole service, of which it is a part, is completely abrogated.

But as our Brother states it as his first and great argument, that Instrumental Music is not forbidden in the Word of God, but is expressly encouraged, perhaps enjoined, in the Old Testament, and clearly authorized by the New; your Committee conceive it their duty, to bring forward the following reasoning from Scripture, in opposition to the last part of his averment, viz. that it is clearly authorized by the New.

We find, in Scripture, much information concerning great changes to be made respecting religious services under the Gospel. These were foretold in the Old Testament, and they are explained in the New. The Apostle, writing to the Hebrews, declares, that the Priesthood being changed, "there " is made of necessity a change also of the Law *.” We are informed by the same inspired writer, that "the first covenant had ordinances of Divine ser"vices," which he describes as consisting chiefly "in meats and drinks, and diverse washings, and "carnal ordinances," which he says, were "impos"ed until the time of reformation f." The car