rare to find one, that has received either the polish or form, with out which it is incapable of harmonizing with others, or giving any pathos to its own perform ance. 2. Another glaring and almost universal defect in our vocal performances, is the want of pronunciation. In many societies it would be difficult for one who came in, after this exercise had commenced, to catch a single word from the singers, that would lead him to the particular verse they were performing, though he were directed to the psalm. And how sadly does this neglect defeat the design of singing! How lifeless and unmeaning the performance! It is not enough, that by the help of our books we find out the words, for which the successive notes are designed. Our feelings would not be very much aided by a reader, who was too unskilled to utter one half of his letters, and still less by one, who was too lazy and indifferent to do it. As little can we expect from the like musical perform anees. 3. Another capital and extremely common defect in the musical exercises of our churches, consists in neglect of the characteristic diversities of music, both in adaptation and performance. The different effects, we wish to produce by the psalmody of our churches, are, in nature and degrees, more than can be numbered. To this variety there is, it is conceived, a perfect correspondence, in the natural powers or tendencies of music. Every tune, that deserves the name, has something peculiar in its essence, which renders it a fit expression for one sentiment, and not so fit for any other, however little it may differ from that. But how little is this infinite diversity in the natural expression of music understood or regarded! How rarely do we observe any nice discrimination in the adaptation of the tune to the words! How commonly are they wide from each other, if not in direct opposition! And again in the performance, how little attention is paid to that appropriateness of manner, which nature itself has given to every diversity of sentiment and musical expression! How often, for instance, do we hear that which is designed to sooth and tranquillize the feelings, sung with the same quantity of voice, and the same modulations, with that, which is intended to produce the strongest excitements! How often, but how unnaturally is the sentiment of resignation in sorrow confounded, in the mode of performange, with earnest sup. plication! How commonly, in a word, do we hear those psalms, which contain the greatest varieties of sentiment, sung in the same manner, from beginning to end! the same quickness, or slowness, loudness or softness, accent and modulation! Of course, how often must the music, though in other respects good, be rather an incumbrance, than an aid to our feelings! 4. Another defect in our psalmody, (which however is not peculiar to this country,) is the want of coincidence between the musical and rhetorical pauses, or divisions of time, which frequently obscures if it does not pervert the What then is to be done? Shall we relinquish this part of our public forms? Certainly not. It is unquestionable, that appropriate music, when appropriate ly performed, has a tendency to aid very much the verbal expression of sentiment. Let us then, with the blessing of God on the means in our power, supply what is wanting, to give the proper effeet to this part of our professed worship. But how is this to be done? Some will reply, let the people be liberal in providing instruction for those, who are principally to perform this service; and let them be more attentive to the qualifications of their teachers. This indeed would be very good advice; but still it would leave room for several hard questions. How are the people generally to be awakened to the importance of the subject? Who is to do it? Where is a competent number of good instructors to be found? Few seem aware of the number and greatness of our present defects; and most of those few are prevented by their business or pro fessions, from engaging in the instruction of others. Something however may be done by the few good instructors we have; something by every person of genuine taste, who, within the circle of his intimates, and occasional associates, will ap ply himself heartily to the cause; something by publications from the press; and something by the institution of musical societies. All these things are calculated to have a good, but gradual and limited effect. One thing is still wanting, as a basis to the whole; and that is a MUSICAL SEMINARY, in which a correct and thorough education might be rendered more accessible and common. What a pity, that among all the generous benefactors of Harvard College, who have founded professorships for almost every other branch of literature and science, none have ever thought fit to provide any thing for one of the noblest of sciences, and most pleasing of arts! the very mistress of rhetoric and poetry, and principal handmaid of devotion itself! What a pity, that in all the prosperity of the college, one class after another should come and go, without any other instruction in the principles of music, than they catch at random one from another! How different, in this interesting and important point, would be the state of our churches, were all the sons of Harvard initiated, as far as their capacities would admit, into the theory and practice of this art! Dispersing, as they afterward do, in all directions, and animated, as they generally would be, by an active zeal, they must have a vast influence, especially that part of them, who engage in the sacred profession. Under the smiles of heaven they would every where sow the seeds of an abundant harvest. Should the present attempt to raise funds for the support of the ological students at Harvard College succeed, as we devoutly hope it will, a musical professorship will be of increased importance. An acquaintance with music in those, who are to preside in the house of God, is to be regarded, as among the highest qualifications, that are not absolutely essential.. O. H. "Substance of the speeches of W. Wilberforce Esq. on the clause in the East India Bill, for promoting the religious instruction and moral improvement of the natives of the British dominions in India, on the 22d of June, 1st and 12th of July, 1813.” UNDER this title, Mr. Wilberforce published the speeches, an abridgement of which, it is thought, will be interesting to the readers of the Christian Disciple. We shall confine ourselves to the views which he exhibits of the Indian character-of the state of religion in India-and of the cireumstances which give encouragement to exertion, for the extension of Christianity to that populous and benighted section of the world. We are well aware how much is yet to be done, for the diffusion of the light of the gospel over many parts of our own Country: and it is not our purpose to excite sympathy for "the poor Indian," to the negleet of those nearer home, who scarcely less demand our pity for their blindness, and our labors to enlighten and to reform them. But as India has become a sphere of great and increasing missionary Tabor-as men high in rank and great in influence, have become champions in its cause-and as the Christian world is looking, with deep interest, to the results of the great efforts which are making in its cause, every thing which is authentic of what has been effected, and of its actual state, cannot fail of obtaining attention, and of being considered important and valuable. Facts on these subjects will speak for themselves; and we give our best thanks to the CHRISTIAN STATESMAN, the ADVOCATE OF HUMANITY, to whom we are indebted for them. "I beg you to observe," says Mr. Wilberforce, "that the very terms of the resolution expressly state, that we are to enlighten and inform the minds of the subjects of our East Indian empire. And after much reflection, I do not hesitate to declare, that from enlightening and informing them, in other words, from education and instruction, from the diffusion of knowledge, from the progress of science, and more especially, from all these combined with the circulation of the holy scriptures in the native languages, 1 ultimately expect even more, than from the direct labors of missionaries. By enlightening the minds of the natives, we should root out their eirors, without provoking their prejudices; and it would be impossible, that men of large and instructed minds, could continue to be enslaved by such a monstrous sys tem of follies and superstitions, own institutions is so fixed, that as that under which the natives it cannot be overcome, is not true. of Hindostan now groan. They It might afford a strong presumpwould become Christians, if I may tion against the absolute invinciso express myself, without know- bility of the religious principles ing it. and customs of the Hindoos, that great and beneficial reforms have been effected, in various other most important instances, in which their existing systems were, as far as we know, equally dear to them; and which were conceived to be equally unchangeable. But even in these, their religion was more or less implicated. It may be sufficient to specify that mighty change, introduced about twenty years ago, by which the British government granted to all classes of landholders an hereditary property in their estates; a privilege till then unknown in Asia; and care was taken to secure to the inferior occupants, no less than to the great chieftains, an indisputable possession of their properties, without any increase of the rents. "I had the honor, in 1793, of moving the resolution, of late so often referred to, which declared it to be the duty of the legislature to diffuse among our East Indian fellow-subjects the blessings of useful knowledge and moral improvement. Immense regions, with a population amounting, as we are assured, to sixty millions of souls, have providentially come under our dominion. They are deeply sunk, and by their superstitions fast bound, in the lowest depths of moral and social wretchedness and degradation. Must we not then be prompted by every motive, and urged by every feeling, which can influence the human heart, to endeavor to raise these wretched beings from their present miserable condition; and above all, to eommunicate to them those blessed truths, which would not only improve their understand ings, and elevate their minds, but in ten thousand instances promote their well being, and point out to them a sure path to everlasting happiness! "But, say our opponents, the natives of Hindostan are so firmly, so unalterably attached to their own religious opinions and practices, however unreasonable they may appear to us, that their conversion is utterly impracticable. "It is indeed true, that their religious system and customs have continued with little alteration, perhaps for thousands of years. But that their attachment to their "Again, the most important reforms have been introduced into the judicial system; and in the military, even the most confirmed religious principles and habits have, in some particulars, been quietly overcome, and have fallen into disuse, with little or no observation. "But it is not only where their religion has been directly concerned, that it has appeared their institutions are susceptible of the same changes, which have taken place in every other country; but in many instances, in which religion has been directly in question. How else can we account for that immense number of Mahomedans, estimated at from ten to fifteen millions, scattered over India, most of whom are supposed, by the best judges, to be converts from the Hindoo faith? And let me remind you of the stern and persecuting spirit of Mahomedanism, and of the increased difficulty which would be there by occasioned; since it is now an established truth, that persecution counteracts her own purpose, and promotes the prevalence of the religion which she would suppress. "Again, what shall we say of the whole nation of the Seiks, so numerous, as to be supposed able to raise two hundred thousand horse, who, within a few centuries have forsaken the Hindoo faith, and freed themselves from its burdensome restrictions. "The followers of Budha also, who reject Caste, are very numerous; and within the pale of the Hindoo faith itself, different sects spring up, from time to time, as in other countries. Mr. Orme says, "every province has fifty sects of Gentoos, and every sect adheres to different observances.' "But we have still surer grounds of hope. We have still better reasons for believing, that there is nothing in the nature or the principles of a Hindoo, which renders it impossible for him to become a Christian; for it is notorious, that from the earliest times, there have been many churches of native Christians in India. For the whole of the last eentury, the work of conversion has been going on. with more or less success; and at this moment, there are hundreds of thousands of native Christians in the East Indies. "If the assertion of our opponents were correct, that the sensibility of the natives of India, in all which regards their religion, is so extremely great, that they can scarcely listen with temper or patience to any arguments which are urged against it, it would naturally follow, that the Christiau missionaries, if, even from the dread of punishment, their lives should be safe, would be universally regarded with jealousy and detestation. Whereas, as if on purpose to confute these unreasonable prejudices, the most zealous, laborious, and successful missionaries, have commonly been, among all classes of the natives, the most esteemed and beloved of all the Europeans. It has been said, that the ever memorable and revered Swartz was a politician; and it has been insinuated, that his popularity among the natives might arise from points in his character, which were less estimable in a religious view. He was a politician, but not a volunteer in that service. He became a politician, at the earnest and importunate entreaty of the East India government; because, having to negotiate with Hyder Ally, they could find no one, in whose integrity and veracity that chieftain would confide, but Swartz the missionary. He therefore be came a politician, and an accredited envoy, because, as a missionary, he had secured to himself the universal confidence, both of Mahomedans, and of Hindoos. "It is alleged too, that even Swartz's converts were all of the lowest class of the people. But when that excellent man, having read in India a speech of Mr. |