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Some authors have excelled in one place, and some in another, and probably there is no one psalm but has been welk executed by some author. Of the foregoing nine versions, to say nothing of the many others that have been attempted, some professing to preserve the letter and some the spirit of the original, better than all others, who is to decide the divine right of any one? or is it already decided by the Assembly and Parliament? and must we still retain it and no other? A restriction not found in all the book of God.

We have seen now, that the very individuals who have been brought forward, by our author, as witnesses for the use of David's Psalms, viz. Huss, Luther, &c. were not only hymn-singers, but makers of hymns; and that from the most unquestionable evidence. Horne, Scott, and Ridgley, too, whose language or evidence is introduced with the most ridiculous aud empty pageantry, to prove what no one denies, that they spake well of the Psalms; and who does not recommend new hymns of praise for the new mercies, and new blessings of the gospel day. It never entered into the thoughts of these men, that friendship to a gospel psalmody, inferred enmity to Old Testament Psalms.

Perhaps the christian world was never so nearly being entirely without a gospel psalmody, properly so called. as it was for some time before and after the introduction of the version by Rouse into the church. I think I have given unquestionable evidence, that a psalmody emphatically gospel, and of modern composition, was used from the time of the apostles, until the time of the Reformation; and that it was in the purest branches of the church that it was employed. I have shown the manner in which the version of the psalms, which we now possess, as well as several others, was introduced, and under what circumstances. I have likewise given sufficient evidence, in the Acts of the Assembly, that they were very solicitous for the versification, at least of other scripture songs; nor did they make any distinction between an allowable indulgence, and an indispensable privilege. To this I will add but one remark, which is, that the cry out about preferring our own composition to the language of inspiration, is just as applicable to our preaching, and our prayers, as to our praises; and if we are to be so confined in the one, we ought to be so in the other.

CHAPTER VI.

An Examination of the Apology of Mr.
M'Master..

"The sons of Zion are friends to truth; children of the same family, they touch with freedom each others mistakes; they reprove with an affectionate heart, and love as brethren still."-"Differences can never be removed unless they occupy a share of thought, and find a place in free and meek discussion. Discussion, to rise above chicanery, must be plain; to be useful it must be meek. The result of an opinion is not always seen by its advocate; and when disavowed, though it belong to his system, should not be imputed to the man." Apology, p. 27.

Our design, in this chapter, is to examine the language employed in the Apology, as well as some of that extraneous matter with which it abounds. As these have, in fact, nothing to do with the subject of discussion, but have been introduced for purposes best known to the author himself, they have been passed in our attention to the main question, and reserved for the present place.

In noticing this language, I avoid dwelling on the undisguised compliment, the author of the Apology pays to his own good sense-sound religion-and superior standing, by the confidence of his manner, and the indiscriminate contempt he pours upon all who have the temerity to differ from him. The aged are hypochondriacal fools, or drivelting dotards; and the lagging behind, but inconsiderately dealing out to the world, their thoughtless and rash effusions. We shall, however, give them in our author's own words.

Speaking of Dr. Latta he says, "Some copyists of the Doctor, such as Messrs. Freeman, and Baird, of inferior standing in the Presbyterian church."-"As these lag behind their original, in every thing but virulence against the inspired songs of Zion," p. 33. For other reasons than the safety of their literary fame, it is trusted, that these productions of Latta, Freeman, and Baird, were the hasty effusions of the rashness of youth, and thoughtless compositions of dotage, rather than the matured conclusions of manly minds," p.. 39.

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In the first edition, our author had the more energetic phrase, "the thoughtless drivellings of dotage." Whether the alteration was suggested by an external or internal monitor, I know not; but had the emendations extended much farther, the book would have lost nothing of its value. Again, "The author" (Latta,) "whose non sequiturs fill so many pages," p. 49. This is a refinement of modern evangelizers," p. 59. And, repeats another, whose pages are far below criticism, and who would not have been noticed here, were it not for the company in which he is found," p. 100. Indeed! wonderful condescension!! "In that state of intellect, in which a man can persuade himself, that he is metamorphosed into a teapot," p. 101-“Did these writers understand that confession which they subscribed; and were they sincere, when they professed to believe its articles, and vowed to teach its doctrines ?" p. 103. Those evangelical illuminati," p. 106.-Respecting hymns and spiritual songs being human composition, he says, "A little more sense on the part of some, and a little more modesty on the part of others, teaching them not to presume too far on human ignorance, would induce them to be ashamed of such paltry tricks," p. 123. Surely our author must be a paragon of modesty and good sense! Any of those, however, who are the objects of his hatred and abuse, would be ashamed indeed to employ such language. Again, It discovers no small degree of shallowness to argue, as do Messrs. Freeman, Baird, and others," p. 145. To remedy such bloating of self-complacency, a more intimate acquaintance with the spirit that breathes in the scripture songs, may with confidence be recommended,"

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, p. 149. We are now at liberty to suppose, that the author of the above language, with some more that has been noticed, and much more that might be noticed, is very modest, and sensible, and in no degree bloated with self-complacency; but, whether the above phraseology has had its source in the courtesy of the gentleman-the taste of the scholar-or the meekness of the christian minister; or whether it has arisen from some other less estimable disposition, or motive, I leave to the consideration of the reader, and the cool reflections of the author's own mind. But why do I say to his reflections? This is his third and twice corrected edition-he dannot be charged with the rashness of youth, or the imbe

cility of age-his are the matured conclusions of a manly mind-we, therefore, must not venture to call in question, either their correctness, or propriety, or we shall be denounced as at least semi-infidels, and the doom of Uzza will be thundered against us. How consistent too, this language is, with the professions our author has made, of affection, brotherly love, meekness, and candour, I leave also with the reader. It is, however, a tolerable good specimen of the manner in which he touches the mistakes of his friends; and as he must not be supposed to make any mistakes, he ought to be exempted from those touches. As, too, I have no heart to follow him, in his manner of writing, to which I purposely decline giving a name, I once more dismiss it.

But, passing the language of our author, we are met by personalities, of a different complexion, which it is more important to notice. These are, charges most foul and false, of heresies of various, and even nameless kinds, and degrees, and virulent enmity to the inspired songs of Zion. When

charges of a character so serious and unfounded, are not only laid, but pertinaciously reiterated, in the various forms of private conversation, pulpit declamation, periodical publication, and formal volume, it is a duty to ourselves, to the church, to the world, and to the cause of truth, to repel them. It may also be proper here to observe, that although I have no disposition to retort the scurrilous invectives of Mr. M'M. it may yet be questioned, what language is decorus, and yet sufficient to meet the occasion. By what names shall I call slander, misrepresentation, &c. &c.. If decency forbids the employment of appropriate terms, it will surely deprive me, in a great measure, of the right of self-defence. I may, therefore, feel myself impelled to call things by their right names, and to repel the slander in propria persona, although I still hope to use the language of propriety and decorum. I shall use no epithet corresponding with, or retorting, dotard, lag behind, or teapot.

With regard to Dr. Watts, our author charges him with having embraced a compound of Noetianism. Sabellianism, Arianism and Socinianisin," p. 191.-With introducing his poetry with prefaces containing a bitter libel. against the original songs of Zion," p. 62.and with "introducing his errors into his hymns," p. 117. On this sub-

ject I would just remark, that Dr. Watts did not hold the errors with which he is often charged. Were the Dr. as erroneous as his most zealous accusers allege, it does not contaminate his poetry, unless his errors are found in itthat if his poetry were ever so corrupt, it does not interfere with the duty, or the privilege of the church, on this subject; for if the privilege and the duty can be established, they have only to reject such as are exceptionable, and provide others that are not. These accusations, therefore, of Watts and others, have been instrumental in leading the readers off the question altogether, and turning their minds to invidious personalities.

That Dr. Watts was not altogether orthodox, in some of his opinions, it is not intended to deny; but, in consequence of some of his speculations, the Socinians, without just reason, claimed him as their own, in order that they might avail themselves of the weight of his character, as a support to their cause. While this management was practised by one class, the enemies of gospel psalmody, from a far less worthy motive, attributed to the Doctor the same errors. The first wished to aid their own cause, the last had it in view to destroy the reputation of the Dr. and thus between. two opposite denominations, the character of the Dr. was immolated, while the one was flattering, and the other raging. That Watts was not the heretic he is represented, is evident from his Psalms, Hymns, and Doxologies. This evidence Mr. M'M. attempts to evade in one way, and the Rev. J. R. Wilson in another. The language of our author is as follows:

"Did Dr. Watts attempt, directly or indirectly, to transfuse his peculiar views on this subject into his religious poetry? Some think he introduced it, not very indirectly, into his Imitation of the Psalms. Considering the strong. propensity of man to propagate his sentiments, it would be strange if he did not attempt it," p. 117.

Mr. M'M's. Apology has been highly recommended by his brethren; but how they or his readers could have pa tience to read or hear such arguments, I am at a loss to imagine. Our author demands arguments decided and clear,. and offers the some think, of nobody knows who, to support his hypothesis. If we suppose that he had not the poetry of Watts in possession, no Apology can excuse his con

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