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fasting, alms, and prayer." sort of preaching will make him desire salvation; and, therefore, desire baptism, as that power of grace by which "God saves us." This desire of baptism is said to be the very essence of justifying faith. He comes, and is baptized. Now he is a Christian, and without any knowledge of Christ. Truth is not taught him, but kept for him in the Church, behind the altar. It is his, because he is part of the Church. She

gives him the benefit of its possession, without the necessity of his knowing what it is. It is enough that the Church knows. The more obedient he shall be to the Church, the more she will reward him with the knowledge of her secrets. By and by he may come "fully to know that we are saved by faith in Christ only;" (in the sense of the Tracts;) but his attaining eternal life has no connexion with any such knowledge. All things belonging to his salvation are to be sought and found in, to be begun and finished by, the Church; through her priesthood, as her hand by which, and through her sacraments, as the channels through which, out of her own "abiding," inherent treasure of grace, deposited in her as "a store-house" at the beginning of the Gospel, she communicates regenerating and justifying grace to the sinner. She is, to the sinner, Christ. The language is not too strong for the chief writers of this system. She is all the Christ to which they teach the sinner to look directly for grace.

applies her blessings to, her members, one by one." They are "organs of that body which is the fulness of Him who filleth all in all.” Christ is represented as having purchased the grace of eternal life for all alike, and as having left to the Church the office of going from one to another of his people, and making the special dispensation thereof out of her own abiding deposit, according as each has need. "She descends from her throne in the congregation, and comes to us one by one, and knows us by name, and investigates our several needs, and prescribes for our private ills;" and this she does, we are told, by the Priest, in auricular confession!

The whole system, you see, brethren, is one of Church, instead of Christ; Priest, instead of Gospel; concealment of truth, instead of "manifestation of truth;" ignorant superstition, instead of enlightened faith; bondage, where we are promised liberty; all tending directly to load us with whatever is odious in the worst meaning of priestcraft, in place of the free, affectionate, enlarging, elevating, and cheerful liberty of a child of God.

From all this you see how different is the expression, so current among us, of the " Gospel in the Church," when used by such writers, from its acceptation when used by ours. With us it means only the Gospel, preached, indeed, with all fulness and freeness; but preached in connexion with, and under the several provisions of, Christ's church, and not in exclusion of them. With them it means precisely the contrary, -the Gospel not preached, but hid, in the Church; reserved under the robe of the priesthood, and the veils of sacraments and sacramental signs; the Gospel kept in the Church, as the ark of the covenant was kept under the curtains of the tabernacle, and seen by the people only as they saw the coverings that concealed it.

We are expressly told, that the Church is "an abiding personification of the great sacramental principle of the consecration of matter," for the conveyance of grace; that "Christ is continually incarnate in his Church," that "the priesthood may be called the organs of the Spirit, who dwells within the Church, whereby He grasps the several members, and unites them to the one body:" they are "the Church's functionaries, in dispensing to the people her varied blessings; by whose special agency the Church collective intercedes for, and VOL. XXIII. Third Series. APRIL, 1844.

Keep your aim fixed upon the great work of saving sinners, by the preaching of the Gospel. It is a great protection against this heresy. There is such a thing as fervent zeal to bring souls to the Church, not so

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much that they may be saved, as that the Church may be magnified. There is another zeal which looks first and last upon the saving of sinners by leading them to Christ, and which loves the Church because it is God's consecrated instrument of accomplishing that object "through belief of the truth." In this there is great protection. The Minister of the Gospel whose heart is earnestly set upon the conversion of sinners to God, simply for their salvation and the glory of Christ therein, has a strong breast-plate against this danger. And the more he can, by God's blessing, fill the Church with decidedly converted men, men of experience in the reality of being made " new creatures in Christ Jesus," the more will he strengthen the Church to stand fast in this trial. The material which will ever be found the readiest to receive the mould of this form of doctrine, is that of the mind which has a serious sense of the need of religion, and little knowledge of what religion is; which understands enough to know that religion must be spiritual and elevated in its contemplations and desires, but has too little discrimination to perceive the difference between the poetry of religion and its spirituality; between the mysticism of man's imaginings, and the mysteries of God's revelation; between a zeal for the Church as a thing of external organization, and zeal for the Church's great Head and Life, as the Alpha and Omega of all saving religion. Make the seriousness of such minds more enlightened, more decidedly spiritual, more distinctly based upon the knowledge of the Scriptures, more especially the seriousness of a heart wholly fixed upon Christ as all its righteousness and hope, and you will proportionably remove them from the reach of this snare. O, brethren, of all means for us to use wherewith to protect our own hearts, and those of the people committed to our charge, against these wiles, none can be compared to the faithful study and manifestation of the word of God, especially in those connexions which

are most efficacious in leading sin. ners to see their guilt and utter condemnation under the law of God, and to take refuge by faith in Christ, as their "wisdom, righteousness, sanctification, and redemption !"

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Finally Brethren, in your reliance for the protection of the Church against its present most serious dangers, put your trust only in God. As I have probably a much stronger impression of the greatness of the trial that is now fast increas ing, and is yet to increase more and more, than many others who take substantially the same views of the present controversy; so I have, perhaps, a more serious impression of the necessity of calling away the minds of all who stand for the truth from reliance on any devices or labours of man, to a simple, prayerful appeal to, and reliance on, the strong interposition of the power of God. "When the enemy cometh in like a flood," then the Lord only can, and "the Lord will, lift up a standard against him." Nothing else will do in this contest. It is the flood coming upon us; the same which once nearly drowned the Gospel out of the earth, and drove the bride of Christ into the wilderness. The Lord lifted up bis standard against it at the Reformation, and the waters were driven back." We need again that he should make bare his arm. True, we must not withhold our efforts. Books are good. Sermons, charges, warnings, instructions, are good. But God alone can wage this war. Be much in prayer, dear brethren, for the interposition of God, to "cleanse, and defend," and raise up. with new beauty and power, his church; that, instead of being torn with controversies within, for the very essence of the faith, she may go forth united and mighty, as an army with banners," to do her great work among the nations. Keep yourselves in the cleft of the rock.

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Be still" and steadfast, and "wait for the salvation of God."

"Now unto Him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding

joy, to the only wise God our Sa- minion and power, both now and viour, be glory and majesty, do- ever. Amen."

THE NATIONAL ANTHEM.

WHO does not know the melody of "God save the Queen?" It is one of those choice productions which combines exquisite simplicity with a force and a grandeur almost unequalled. The forty notes of which it consists embrace a range of only six notes of the octave; and present a series so very simple and easy, that every English musical student, whatever be the instrument to which his studies are directed, makes this tune one of his first lessons. And yet, when performed with judgment, and by a competent corps, there is probably no production which surpasses it in effect.

That this melody should be regarded as honourable to the composer, is natural enough; but that we should, even to this day, be ignoraut to whom this honour belongs, is a circumstance likely to surprise many. Yet such is the case. No evidence has been brought forward so clear and strong, as to fix the name of the composer in an undoubted manner. Readers not connected with the musical world can scarcely conceive the amount of controversy relating to this matter published within the last half century. Magazines, Reviews, Newspapers, Biographical Dictionaries, private correspondence,-all have entered the lists, either to support the claims of some new candidate, or to dispose of the pretensions of old ones; and the utmost that we can, in most cases, say for the results is, that the writers have succeeded in showing that such and such a person was not the composer. Like the celebrated controversy concerning the authorship of the "Letters of Junius," many of the combatants have been as much delighted to show that the honour does not belong to the persons whose claims they opposed, as if they could clearly prove to whom it really pertained.

It does not appear that much attention was directed towards the composer of this melody till towards the close of the last century; when Mr. G. S. Carey, grandfather to the late Mr. Kean, the tragedian, claimed the honour for his father, Henry Carey. This Henry Carey was born in 1663, and lived in the reigns of Charles II., James II., William and Mary, Queen Anne, George I., and George II. He died in the year 1743, after having produced many short poems and pieces of music of no very great merit. In the Biographia Dramatica, published in 1764, after speaking of some of Carey's other productions, the writer proceeds to say, "But the most successful effort in his art was the celebrated popular anthem of God save the King,' of which both the words and the music were by himself,-the bass being the composition of Mr. John Smith, who was many years the friend and assistant of Mr. Handel. This was intended as part of a Birth-Day Ode." A similar statement was made in Coxe's "Anecdotes of John Christopher Smith."

Mr. G. S. Carey seems to have believed, or, at all events, professed so to do, that his father was the composer of the anthem; and, on one occasion, wrote the following in reference to the matter :

"As it has been whispered abroad, nay, even given in print, that an annuity of £200 per annum had been bestowed on me, in consequence of my father being the author of God save the King,' I think it a duty incumbent upon me to acquaint the world that no such consideration has yet transpired. Yet I must beg that my readers will give me leave to introduce a few lines on the subject. In spite of all literary cavil and conjectural assertion, there has not yet appeared one identity to invalidate the truth of

my father being the author of the above important anthem. Some have given the music to Handel, others to Purcell; some have signified that it was produced in the time of Charles I., others in that of James I.; and some have dreamed that it made its appearance in the reign of Henry VIII."

This remark shows that the parentage of the National Anthem had become, at that time, a subject for warm contention. On another occasion, Carey gives a somewhat ludicrous account of an attempt which he made to obtain an interview with King George III, with a view to obtain a pension. Shortly after Dibdin had been allowed a pension of £200 per annum, for the admirable series of naval songs which he had produced, Carey formed an idea that some such good luck might fall to his share. "I thought," says he, "there could be no harm in endeavouring, through some medium or other, to make myself known at Windsor, as the son of the author of God save the King;' and, as great families create great wants, it is natural to wish for some little relief."

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He went to Windsor, and contrived to gain an interview with a gentleman of the court, to whom he explained his hopes and wants; but his plans were dashed with this reply: "Sir, I do not see, because your father was the author of God save the King,' that the King is under any obligation to his son." This non sequitur sent Carey home in a melancholy mood; but he tells us, that, while passing through Colnbrook, he met a poor, thinly clad, but cheerful, girl, crying, "Water-cresses ;" and, on comparing her condition with his, he could not help owning that "hers was a harder lot than his own." Instead, therefore, of brooding over his disappointment, he went home and wrote the song of "Spring Watercresses."

G. S. Carey appears to have been born about the time when his father died; and, therefore, could not offer that species of evidence resulting from oral communication with the

supposed composer of the anthem. We do not find it anywhere stated, that the elder Carey claimed the honour for himself; and, therefore, all that the son could do was to collect hearsay reports on the matter. The younger Carey gives a letter which he had received from Dr. Harrington, of Bath, in reply to a query relating to the subject. This letter, which was written in 1795, is as follows:

"SIR,-The anecdote you mention, respecting your father's being the author and composer of the words and melody of God save the King,' is certainly true. That most respectable gentleman, Mr. Smith, my worthy friend and patient, has often told me what follows; namely, that your father came to him with the words and music, desiring him to correct the bass, which Mr. Smith told him was not proper; and, at your father's request, he wrote down another in correct harmony. Smith, to whom I read your letter this day, the 13th of June, repeated the same his advanced age and present infirmity render him incapable of writing or being written to; but, on his authority, I pledge my. self for the truth."

Mr.

It is now generally believed, that, although Carey may have drawn the National Anthem into notice, and have caused it to be re-harmonized, it must have been written and composed long before his time; and we now proceed to notice the evidence in support of this opinion.

The first printed copy of the National Anthem is, we believe, in the "Gentleman's Magazine" for 1745, where it is called, "A Song for two Voices; as sung at both Playhouses." It will be remembered that the year above mentioned was that in which the country was thrown into great commotion by the efforts of the " Young Pretender" to gain possession of the English throne; and there is evidence to show that it was brought prominently forward at that time, as a means of rousing the national enthusiasm. Dr. Arne arranged it for

one of the theatres royal, and Dr. Burney for the other. Dr. Burney said of this anthem: "I remember well when it was first introduced, so as to become a popular air, which was in the year of the Scotch Rebellion, 1745. Dr. Arne then set it for the theatre; and it was received with so much delight, that it was re-echoed in the street, and for two or three years subsequent to that time; and has continued ever since to hold its place as a favourite with the public, as well as with scientific professors. At that time I asked Dr. Arne if he knew who was the composer. He said, he had not the least knowledge, nor could he guess who was the author or composer; but that it was a received opinion that it was written and composed for the Roman Catholic chapel of James II.; and, as his religious faith was not that of the nation, there might be a political reason for concealing the name of any person who contributed to give interest to the Roman Catholic worship. And this may in some measure account for the author being entirely unknown."

That an idea prevailed, in 1745, of the melody being much older than that date, is supported by a remark contained in a letter addressed to Garrick by Benjamin Victor, in October of that year, when Edinburgh was occupied by the army of the Pretender. "Twenty men appear at the end of every play; and one, stepping forward from the rest, with uplifted hands and eyes, begins singing, to an old anthem-tune, the following words :" (here follows a stanza almost precisely the same as the second verse of the modern anthem :) "which are the very words and music of an old anthem that was sung at St. James's chapel, for King James II., when the Prince of Orange was landed." It has been surmised that a passage in the "Memoirs of the Duke of Berwick," son of James II., proves the National Anthem to have been well known in his reign. Under the date 1688, it is stated: "When James was seized on by the mob at Feversham, and returned to

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London, in passing through the city to go to Whitehall, the people hurried on in crowds to see him, crying out, God save the King!"" One writer offers the following opinion on this passage:-"If the song be read with attention, I think there are parts which forcibly apply to the peculiar situation of that Monarch: the secret conspiracies which, however concealed, were then sus pected by his party to exist, seem strongly alluded to by such expressions as, 'Confound their politics,' and, Frustrate their knavish tricks.' With this idea every one may make his own commentary. Carey probably only made a fortunate application to his own times."

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The authorship of the National Anthem has been claimed for Scotland. Mr. Pinkerton says, while speaking of music, "The English have always borrowed from Scotland, insomuch that the national air of God save the King' is a mere transcript of a Scottish anthem, preserved in a collection printed in 1682." The evidence whereon this assertion was made is certainly meager enough. The collection alluded to is intituled, Cantus, Songs and Fancies, to three, four, or five Parts, both apt for Voices and Viols. With a brief Introduction to Musick, as it is taught in the Musick-School of Aberdeen. Printed in Aberdeen, by John Forbes, and are to be sold at his Printing-House, above the MealMarket, at the Sign of the Town's Arms." This book has become extremely rare, insomuch that the sum of eleven guineas was given for a single copy at a sale, in the year 1819. In the collection there is no song bearing the words, "God save the King," or anything approaching to them; but the ninth song, containing the words,

"Remember, Oh thou man, thy time is spent ; Remember, Oh thou man, how thou was dead and gone;

And I did what I can; therefore repent,"

(which are not very intelligible,) is arranged to a tune bearing some remote resemblance to that of the National Anthem. In the latter,

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