time devoted to it in our solemn assemblies; by the disputes agitated respecting it, in several sections of the church; and by the care which God has taken, to furnish his worshippers with a system of songs; songs indited by his Spirit, and remarkably adapted to the condition of the subjects of his grace, in their progress through life. The present brief, and, it is hoped, candid investigation of the subject, is justified by these considerations, as well as by the fact, that opposing opinions respecting it, divide, at this day, in practice, not a few of the Savior's friends; opinions and practices maintained, respecting this portion of our sacred services, constitute one of those numerous exciting causes, that have aroused into warring factions, so many branches of the church of God.

This state of things is not as it should be. The church of the Redeemer is really one: That she is not visibly one, is the sin as wellas the affliction of her members. No just cause of division or separation, in this holy corporation, should receive the countenance of any friend of God, or advocate of Zion's peace. No practice, no maxim, calculated to wound

the sensibilities of the meanest among the children of grace, unless enforced by divine authority, should be indulged; for to wound the sensibilities, is to alienate the heart, and, if not to affect the conscience, certainly to enlist the passions. The natural result of irritated passions, is separation; and a state of hostility.

Practices long indulged become familiar, and, in their associations, not unfrequently venerable. In religion, habit often connects its expedient forms with its divinely appointed institutions, and, except the mind be more than usually versed in the science of abstraction, a change in the one, is not unlikely to lead to an infringement of the other. He understands but little of the constitution of man, or but slightly regards the interests of society, who, with the wanton hand of rashness, would expunge the convenient institutes, which have long given body to opinion, and order to practice. The friend of peace, and the patron of order, will, therefore, treat with delicacy those forms that are recommended by ancient usage. A departure from this course can only be jus tified by a full and well founded conviction, that such forms are either essentially wrong,

or, from certain circumstances, pernicious in their effects. This caution must still be great. er, when we go beyond forms to the substantials of religion; to the matter of that worship which God himself has ordained to be offered before his throne.

In the psalmody of the church, there is, indeed, as in other social institutions, convenient forms, in which, according to circumstances, a variety may be innocently practised; but there is also something in it of positive, divine. appointment, with which no man may interfere. The matter must be evangelical. In this we must hearken attentively to the voice of the Lord; and take heed lest our fear toward him be taught by the precepts of men.Our spiritual song must be that which God approves. That good men entertain different sentiments, as respects the application of the general truth now stated, is readily admitted. One believes he may, with divine approbation, in public worship, employ the effusions of the pious muse, which are marked by no special disconformity to the sacred oracles; another feels his conscience bound, exclusively, to the use of those songs, which God has given by

the inspiration of his Spirit; which his church has used; and which he believes was designed for the saints in the public, social worship of the church. These songs are found in the pages of the book of God.

It is not now intended to discuss the merits of this question. My object in this letter is to find a point where the jarring parties may meet in concord; where they may ungird their armor; forget their animosities; and unite, for a while, in a song of praise to God their Savior. In this age of bible triumphs, and catholic liberality, I cannot think the desired point is difficult to be found. May not both parties meet, in the use of those songs, indited under the inspiration of God? In the use of those songs, presented in the most cor-rect version to be found, could any complain of inroads on the tenderness of conscience, or the purity of worship? No. Methinks I hear both with ecstacy exclaim: "In the use of these songs we can cordially unite. They are the words of God; and they are sweet to our taste."

But is this response an illusion of fancy, or is it a reality? I trust it is the deliberate and

practical sentiment of every friend of the book of God. Acting upon it, in the present instance, would be attended by the happiest consequences. The more that christians are conversant with these songs, the more their fulness will be seen; and the more familiar they become with their matter, its adaptation to the purposes of sacred praise will more obviously appear. Why then rend in pieces the body of Christ? Is not the propriety of the contrary practice, the use of hymns of human composition, doubted by numbers who are seriously devout? Is it not opposed, by not a few, in different ecclesiastical connexions, who, in talent, information, and fidelity, are not inferior to the chief of those from whom they differ? Is there, by such a measure, any end to be gained, of sufficient value, to counterbalance the loss of one bond of union in the family of Christ? Let this be seriously pondered.

But granting for a moment that the admission of hymns of human structure, instead of inspired songs, is, in itself, allowable, this inquiry, and it is an important one, offers itself to our minds: Is it expedient? Let us attend