the vestments, and even the building itself, had an emblematic meaning,
[216:4] it would appear that the singing, intermingled with the music of
various instruments of sound, was also typical and ceremonial. It seems
to have indicated that the tongue of man cannot sufficiently express the
praise of the King Eternal, and that all things, animate and inanimate,
owe Him a revenue of glory. The worship of the synagogue was more
simple. Its officers had, indeed, trumpets and cornets, with which they
published their sentences of excommunication, and announced the new
year, the fasts, and the Sabbath; [216:5] but they did not introduce
instrumental music into their congregational services. The early
Christians followed the example of the synagogue; and when they
celebrated the praises of God "in psalms, and hymns, and spiritual
songs," [216:6] their melody was "the fruit of the lips." [216:7] For
many centuries after this period, the use of instrumental music was
unknown in the Church. [217:1]

The Jews divided the Pentateuch and the writings of the Prophets into
sections, one of which was read every Sabbath in the synagogue; [217:2]
and thus, in the place set apart to the service of the God of Israel,
His own will was constantly proclaimed. The Christians bestowed equal
honour on the holy oracles; for in their solemn assemblies, the reading
of the Scriptures of the Old and New Testament formed a part of their
stated worship. [217:3] At the close of this exercise, one or more of
the elders edified the congregation, either by giving a general
exposition of the passage read, or by insisting particularly on some
point of doctrine or duty which it obviously inculcated. If a prophet
was present, he, too, had now an opportunity of addressing the auditory.
[217:4]

As apostolic Christianity aimed to impart light to the understanding,
its worship was uniformly conducted in the language of the people. It,
indeed, attested its divine origin by miracles, and it accordingly
enabled some to speak in tongues in which they had never been
instructed; but it permitted such individuals to exercise their gifts in
the church only when interpreters were present to translate their
communications. [217:5] Whilst the gift of tongues, possessed by so many
of the primitive disciples, must have attracted the attention of the
Gentile as well as of the Jewish literati, it must also have made a
powerful impression on the popular mind, more especially in l