alike in his conduct and his speech. By four different writers is this wonderful being placed before us, in attitudes the most various, under circumstances fitted to call out the most opposite manifestations of character, with actions and words the most diverse, and finding their point of union only in the greatness of his spirit. There is nothing forced. The colors lie as easily as the sunlight upon a field. The parts grow out of a common centre as naturally, and with as much originality, as the branches, leaves, and fruit from a common trunk. Now is there any genius adequate to the conception of such a character? Sooner could we, through the imagination alone, conceive of a new Sir Isaac Newton, with yet profounder "Principia" carried out in all their mathematical details. Different minds could not draw out such a life, and sustain it through such a variety of events, unless they had before them a common original. We do not believe that any man from the third century down could insert one chapter in the Gospel of St. John, or record minutely a single incident in the Saviour's life, in such a way as to sustain the character which we find in the Evangelists.

But, apart from the difficulty of sustaining the principal personage, how could all the side-lights cast by him on others be preserved as they are, through such careless touches, and yet with such exquisite shadings? The influence of Jesus on Peter under circumstances so different and so remarkable,his influence on Mary and Martha, each so lifelike and individual, the scene in the garden of Gethsemane, where at that perilous moment the chosen disciples fell asleep more than once, the conduct of the different persons on the morning of the resurrection, the language in the Epistles of Paul and Peter, as well as in the Acts, all so truthlike and natural, admitting the central fact, are yet such as we must think it quite impossible to receive on any other theory than that of the objective truth of the Gospel narratives. And when we add to this the momentous revolution which took place at that period in the world, a revolution which certainly since the second century has based itself on the Christ of the Evangelists as its one sufficient cause, we see not how men can doubt that these facts were substantially as they are represented

to us.

Take the theory of our day, which supposes Jesus to have been a man of extraordinary moral and intellectual endowments, the promulgator of the truths which are ascribed to

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Reality of the whole Account.

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him, while the miraculous parts of his character and life were all the creation of later times. We waive here what has been already briefly noticed respecting the fact of the resurrection of Jesus. We confine ourselves to what seems to us the utter impossibility of adding to such an original without marring its essential features. Who could complete the halffinished poem, Christabel, without disfiguring it? Not Shakspeare himself. Who could extend through one additional canto that most beautiful of all poetical conceptions, the Beatrice of Dante? Let any one compare the Jesus of Milton's Paradise Regained with the Jesus of St. John or St. Matthew, for we would refer only to the efforts of real genius, and not come down to such presumptuous attempts to personify the author of our religion as we might adduce from the pages of modern literature. But the difficulty of sustaining the character of our Saviour under new circumstances and through new conversations is one of the slightest objections to the theory under consideration. It supposes men of subsequent times to have introduced a new and most important element into his nature, making it, indeed, an essential part of him, and causing it to run through all his words and acts, to give its coloring to his whole life, to the relation in which he stood to others while living, and to his power over them when dead. And yet there is the most perfect naturalness and harmony in all the parts. And besides, this fictitious element has actually infused itself into the substance of his religion, into the teachings and conduct of his immediate followers, and of his Church down to the present day! Does not this supposition involve a degree of skill infinitely transcending the powers of human genius? A being of the most truthlike simplicity, as individual as it is possible for a being of so comprehensive a nature to be, is made up of materials partly true and partly fabulous, yet all wrought together with such wonderful skill, as to gain the homage and admiration, not of the weak and ignorant alone, but of the purest and wisest men, for more than fifteen hundred years! Such a theory is to us more incredible than that a being of such moral and intellectual endowments as all unite in ascribing to Jesus should also have been gifted with the power of working miracles.

Perhaps the best way to examine this matter is to take a single incident, as, for example, the resurrection of Lazarus, and show how it is possible that the monstrous drapery of miracle, if a mere rhetorical or mythical device, could be so

VOL. XLVI.-4TH S. VOL. XI. NO. I.

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wound up in the simple original truth. Let any one who is doubtful on the subject try to separate the two. Or if, from the impossibility of separating the natural and the miraculous without destroying the life of both, the whole is rejected as fabulous, let any one give himself up to the account, till its mingled tenderness and sublimity shall have taken possession of his mind, and lifted him up into harmony with the spirit of the chapter, and then let him ask what evidence we have from all the other productions of the second century to prove that the poetical conception of such a character and such a scene was possible to any one then living. We do not hesitate to say, that, in all the works of human genius that we have seen, there is nothing which makes any approach to this, in the delicate traits of character shown under overpowering emotion, in the naturalness of the subordinate incidents, the easy consistency of the parts, the grace, majesty, and power of him at whose word "he that was dead came forth."

We wish the attention of Christians could be drawn more earnestly than it has yet been to the study of the Gospels. If the life of Christ, as there taught, could be brought out to us distinctly in all its parts, we believe it would be, not only the surest evidence of their truth, but the best guide we could have to our religious thought. He who follows the Saviour through his ministry, with any thing approaching to a full understanding of his acts, will learn whatever is essential to us in our religion. We believe, that, if preaching were given more to bringing out in their fulness of meaning the prominent features in the life of Jesus, applying them to the present wants of the hearers, it would be far more edifying and instructive than it now is, and the state of our churches would be much more encouraging. We do not believe in dry expository preaching; nor would we have any one suppose, that, because he can answer all Allen's Questions on the Gospels, he is therefore well instructed in the kingdom of heaven. It is well for us to know the little external facts that illustrate Scriptural language, and still more important to be familiar with the incidents and events recorded by the Evangelists. But a mere outside knowledge is not what we mean, when we speak of a minute acquaintance with the Gospels. There are few kinds of learning, or preaching, more unprofitable, when it stops there. It is storing away the seed-corn in dry places, instead of planting it in the ground. But there is a way of dwelling on each event in the life of our Saviour till

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it becomes a quickening influence in our own hearts. There is a way of giving ourselves up to him till his words become spirit and life to us, and through them we are lifted up into communion with him. Then the truths which he has taught come home to us with power. His example becomes a thing dear and sacred to us. Our religion is no longer made up of abstractions or stiff rules of faith and practice. It is not Christianity, a summary of truths, a code of laws, a collection of moral and religious precepts, but the living impersonation of all that is true and holy in Christ, commending itself to us through the sweetness and majesty of his affections, drawing us by the strongest sympathies of our nature to him, that our holiest thoughts may be kindled, and our hearts burn within us. The word "Christianity" falls upon us like a piece of ice from the pulpit. It is not found either in the Gospels or in the glowing, impassioned Epistles of St. Paul. It was not Christianity apart from Christ, but Christ embodying Christianity, that dwelt within his Church in those days, dethroning the ancient idols, subduing kingdoms, and setting the world on fire with a new zeal and love. And if ever now an unusual Christian energy and zeal take possession of a community, it must be, not through the philosophy of Christianity, important as that is, but through Christ in his life and death, his sufferings and his joy, brought home to the conscience and the hearts of men. However much our preachers may please the fancy or engage the admiration of their hearers by profound treatises upon abstract doctrines and duties or beautiful illustrations of virtue and piety, it is not till they have learned to preach Christ, "the wisdom of God and the power of God unto salvation," that they will convert the souls of their hearers, and make them humble, devout, and joyful Christians.

The one essential thing that is needed in our churches is an affectionate, intelligent, reverential faith in Christ. We must be more like her who, with the loveliness of a heart offered to its Maker in the freshness of its first affections, "sat at the feet of Jesus and heard his word," till her inmost being was filled with the thoughts, penetrated by the love, and wrapped, as it were, in the very breath and atmosphere of his spirit. His truths then will have their fitting influence upon us, and our lives, by no forced and painful effort, but by the affinities of our souls to Jesus through their strongest affections, will become constantly assimilated to him, receiving of his fulness, and rejoicing in his love.

J. H. M.

F. it. Beard

ART. VII.-CHURCH MUSIC.*

In a former article,† we adverted to the fact, that, of the many collections of church music which have been published in this country, not one has been compiled with special reference to the wants of the Unitarian denomination. All of them contain doctrinal expressions which are offensive to our religious views. Expressions concerning the worship of the Trinity, that are particularly repulsive, and concerning atonement and sacrifice, such as we cannot accept, continually occur. The value of the metrical portion of the books, it is true, is not materially impaired by this fact, since selections from Unitarian hymn-books can be adapted to the tunes; but most of the occasional pieces, and the chants, are rendered useless. Very few, if any, choristers would undertake the task of adapting other words to them. Consequently there arises a serious evil. The interest which the performance of the choir is calculated to excite is diminished, and the devotional feelings of the audience are disturbed, if the pieces in question are performed; and if they are omitted altogether, the service of the church loses one of its most important aids. This is an evil which demands attention. All other denominations have been keenly alive to the importance, not only of singing the praises of God, but of using expressions consistent with their own faith. The hymns should be as much objects of regard as the prayer or the sermon. When

1. The National Lyre: a New Collection of Sacred Music, consisting of Psalm and Hymn Tunes, with a Choice Selection of Sentences, Anthems, and Chants; designed for the Use of Choirs, Congregations, and Singing-Schools. BY S. P. TUCKERMAN, S. A. BANCROFT, and H. K. OLIVER. Boston: Wilkins, Carter, & Co. 1848. Oblong 4to. pp. 160.

2. Taylor's Sacred Minstrel, or American Church Music Book; a New Collection of Psalm and Hymn Tunes, adapted to the Various Metres now in Use; together with Anthems, Sentences, Chants, and other Pieces, etc.; containing between Three and Four Hundred New Pieces, Original and Selected, now for the First Time presented to the American Public, and others from the most Distinguished European Composers. Edited by VIRGIL CORYDON TAYLOR, Organist, and Professor of Music. Hartford: J. H. Mather & Co. 1848. Oblong 4to. pp. 379.

3. A Collection of Psalm and Hymn Tunes, comprising the Best Composi tions in General Use, and including many by Eminent English and Foreign Musicians, which are now for the First Time published in this Country; harmonized for Four Voices, with an Arrangement for the Organ and Pianoforte. Forming the First Part of the People's Music Book. Edited by JAMES TURLE, Organist of Westminster Abbey; and EDWARD TAYLOR, Gres. Prof. Mus. London. 1848. Royal 8vo. pp. 236.

+ Christian Examiner, for November, 1848, pp. 406–412.