own craftiness."-His power is irresistible: "None can stay his hand, or say to him, What dost thou?”In his being, and in all his perfections, he is immense: he is present alike in heaven, on earth, and in hell he possesses spotless purity, so that the very heavens are not clean in his sight, and he charges his angels with folly.

It is the contemplation of this infinite majesty that overawes and humbles even the angels of heaven. Seraphs bow before him in adoration and wonder-while with hallowed lips they cry, "Holy! Holy! Holy! is the Lord God of hosts."

It is this discovery of the divine greatness, and the feelings which result from it, that raises the good man above this world. In the presence of the great God, before whom all nations are as a drop of the bucket, earthly grandeur ceases to dazzle. Can the glimmering of the glow-worm affect the eagle that gazes on the effulgence of the midday sun? As little can the glare of earthly grandeur disturb him that has been astonished and enraptured amidst the splendours of the Godhead. To such an one the pageantry of this world appeareth as "a dream when one awaketh."

In the presence of this glorious God we live, we speak, we act, we think. To him we must give account of all our deeds. Before his judgment seat we soon shall stand to witness his ineffable glory, and to render our final account. The Lord grant, that in that day we may render our account with joy and not with grief-To ensure this, we must be clothed with humility-clothed with the righteousness of Christ.

S. B. H.

FOR THE CHRISTIAN ADVOCATE.

RELIQUIE EVANGELICE.
No. VIII.

There is this difference between the sufferings of Christ and those of

his true disciples-that he could, at any moment of his sufferings, have put an end to them all by a single act of his will; but it is not in their power to terminate their suffering, however earnestly they may desire it, till the appointed time for their deliverance shall have arrived. Christ said to the zealous disciple, who had drawn a sword in his defence, "Put up again the sword into his placeThinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels?" He, therefore, through the whole of his bitter agony, willed its continuance, to the very end-chose that it should last, till the measure of his sufferings was completely filled up. He did indeed pray that "if it were possible" the cup might pass from him;" but he immediately added, "nevertheless, not as I will, but as thou wilt." The Christian who, under sufferings however grievous, would wish them to be terminated, although the design for which they were sent has not been answered, does not follow as he ought, the example of his Saviour. And is not this too often the case? Is not that which we call Christian patience, too frequently a virtue of necessity? The burden is borne, only because it cannot be thrown off. That is a true Christian temper-and that only-which leads a disciple of Christ under sufferings, to pray as the Master did, that the distress may be removed, "if it be possible;" that is, if the removal can take' place in consistency with the great end for which the suffering was inflicted-the glory of God and the sanctification of the sufferer: and if this prayer be sincere, it will be accompanied with the unfeigned choice that the suffering should continue, till the end for which it was inflicted is fully obtained. Blessed be God, there are those to whom this will not seem "a hard saying"-those who, in deep affliction, can truly say-"I would not remove the smallest part of all that I endure, if I could do it with a wish, till my Heavenly Fa

ther sees it best that I should be released."

No. IX.

'No man (said Christ) can come to me, except the Father which hath sent me draw him." What a world of questioning and cavilling has there been about this text! Yet what a sweet and comfortable inference may the believer derive from it ?-For no

consequence can ever more clearly or conclusively follow from any given premises, than the following, from this text-That when the soul is made able and willing to go to Christ and to act faith upon him, it is certainly God's operation that produces this effect; and this is at once a warrant to rely on Christ, and assuredly to expect salvation from him.

In some sections of the Presbyterian church, there has long been, and still is, an ardent controversy, relative to the system of sacred song which ought to be used in the publick worship of God. The controversy relates both to the parts of scripture which may properly be versified and sung in publick, and to that version of the Psalms of David which is best adapted to Christian edification in the service of the sanctuary-On this latter point, the versions of Rouse and Watts form the chief subject of dispute.

We have long lamented the existence of this controversy among orthodox Christian brethren; and have feared that little could be done to bring it to a happy termination, beyond leaving it to the effect of time and experience, under the blessing of the Great Head of the church for to us it has appeared that argument on both sides has long since been exhausted. On this account we have not hitherto permitted any thing on the subject to go into our pages-which we know are read by individuals of both parties, and for both of whom we entertain the most sincere respect. At length however we have consented to publish the following letters, which are written, as seems to us, with a true Christian temper, and to which the writer has subscribed his proper name-having previously claimed the right to soften any expression which might VOL. III.-Ch. Adv.

appear to us unnecessarily ardent. It is also to be understood that our pages will be open to any reply, which shall be penned in the same temperate strain and be subject to the same correction, and to which the writer shall attach his proper name. We must give notice, however, that no single number of our work shall be extensively occupied with this debate; and that it shall not be carried on to a very great extent.

Winnsboro', July 4th, 1825. Dear Friend-Agreeably to my promise I send you a few of my sentiments on the subject of the praise of Jesus.-May the Lord enlighten our minds to see the truth, and dispose our hearts to embrace and practise it! I say therefore with the prophet-" To the law, and to the testimony; if they speak not according to this word, it is because there is no light in them." Isa. viii. 20.

Mutual recriminations are never of any real advantage. It is our duty to point out to our friend what we believe to be his errors and his dangers; and to give him our reasons according to the law of kindness. If he hear us, it is well; if not, we have delivered our own soul. As far as we can agree to walk in the same road, let us walk in peace and harmony.-If our friend turns off into a very circuitous way, it is no reason why he and

3 Q

we should quarrel about it, spill our blood, and destroy our reputation. No-Let him turn off in peace, and as you and I walk together, we shall converse on our reasons for pursuing the path which we have chosen to follow. You will therefore not expect to find any "railing accusations" against those who differ from us. If merely pointing out their errors be thought improper, I hope you will excuse me, and believe that I do it with an affectionate heart. I say to them cordially,-"Brethren who differ from me, rather than vent reproaches, and bring up your errors as arguments against your sentiments, I would reason with you from the word of God, and beseech you "by the meekness and gentleness of Christ" to join with me in singing the praises of my Redeemer, our "Great High Priest that is passed into the heavens, Jesus the Son of God." 2 Cor. x. 1. Heb. iv. 14.

The New Testament is part of that law and testimony, according to which we are to speak; and therefore our friends will not think it improper for us to consider it equally "perfect" with that part of the revelation of God which the "sweet psalmist of Israel" received by inspiration. If therefore I speak doctrines, or petitions, or praises, according to the New Testament, am I not doing right? Whether I speak in the very words of the inspired penman, or speak the same truths in my own words-whether I use prose or rhyme-whether I speak in conversational tones or musical tones-is, I conceive, of but little importance with Him who "seeth not as man seeth, for man looketh on the outward appearance, but the Lord looketh on the heart."-I express the same sentiment, and my heart is equally sincere. "Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned." 1 Sam. xvi. 7. 1 Tim. i. 5.

Those who differ from us speak doctrines in their own words; they utter their solemn addresses to a glorious God in their own words; and they do this according to their knowledge of the whole word of God. But when they are called upon to unite in the praise of the Holy One of Israel, they cannot go so far. They must speak only according to that part of the word which was given before the time that Christ "brought life and immortality to light through the gospel." 2 Tim. i. 10. What they do sing I acknowledge is good, as far as it goes; but what I blame them for is, that they do not go far enough, and praise the Lord, as well as pray to him, according to the whole word of God.

If they sincerely believe that the gospel reveals no additional praise of Jehovah, then let them be fully persuaded in their own mind, and peaceably limit their praise to the bounds they have chosen. But as you and I believe that the perfections of God and the love of God, are exhibited in the gospel with peculiar lustre, let us, my brother, continue to speak the praises of these perfections and of this love, according to the gospel of Jesus.

If

I use psalms and hymns, the sentiments of which are all taken from the word of God. They contain nothing new. They are the scriptural praises of the Triune Jehovah, conveyed in poetical language. If they are not according to the word of God, let those who oppose them point out their errors. I perceive a single sentiment, either of doctrine or of praise, contrary to the "light of the glorious gospel of Christ who is the image of God," 2 Cor. iv. 4, then will I erase that sentiment from my book. But still I must continue "holding the mystery of the faith in a pure conscience." 1 Tim. iii. 9. Exactly on the same principles, do I hold the Confession of Faith and Catechisms. As they have in them the

collected doctrines of the gospel, arranged and expressed according to our ideas of order, I think them important. Although the mode of expressing these truths is entirely human, yet because the book is according to the word, I receive it as my standard of doctrinal belief. If I should by any means be convinced that a single expression is contrary to scripture, I would erase it; but I would not therefore throw away all the remainder. When I discuss a point of doctrine, I quote neither it nor my hymns as proof; because every sentiment contained in both may be found in the word of God. To the law, and to the testimony." With sentiments of esteem,

Your brother in Jesus,
JOHN M'KINNEY.

Winnsboro', July 5th, 1825. Respected Friend-In the love of my Saviour I again address you on the the subject mentioned-the praises of the Lord. We shall now turn our attention to the use for which the psalms were designed. They were intended for the instruction of the church in all ages; but were composed with a special reference to the temple worshipto accompany not metaphorical, but real harps and cymbals, and other musical instruments. [Refer for proof to 1 Chron. vi. 31, 32, and xxv. 1, 6, 7.] Agreeably to this regulation, the titles of many of the Psalms mention them as composed "for the sons of Korah." Some are sent to "the chief musician," many of them are called "psalms of Asaph," and many were written to record the praise of God for providential dispensations toward the psalmist.

The voice of the singers and the sound of the timbrels, cymbals, and harps, uniting together in sweetest harmony, composed the souls of the temple worshippers to tranquil meditation; while the blood and smoke of their sacrifice reminded

them of their sin, and of a promised future atonement, the odours of incense rising up before them, impressed their minds with a sense of the merits of the future atonement; and the psalm conveyed rich instruction to their mind respecting a Messiah to come, who should offer a better sacrifice and sweeter incense. Agreeably to the command of the Lord in Psalm xxxiii. 2, 3, this mode of worship continued, till all the shadows were done away by the atonement of the Lord Jesus Christ, and the full display of the Sun of Righteousness. When this took place, all commands for temple service ceased to be binding. The sacrifices, the singing, the harping, ceased in the temple; and every part of worship took a new start, as it were, with Jesus as the fountain. Hence we read in the New Testament the words "sacrifice," "harps," 66 passover," "circumcision," " unleavened bread," used metaphorically, to represent spiritual ideas; but never, as in the Old Testament, for actual sensible performance. The gospel meaning of these words is as different from the meaning in the book of Psalms, as the soul is different from the body.

We now have a spiritual dispensation-"Being delivered from the law, that being dead wherein ye were held, that we should serve in newness of spirit, and not in the oldness of the letter." Rom. vii. 6. -"for the letter killeth, but the spirit giveth life." 2 Cor. iii. 6.

Hence it is useless to quote commands from the Old Testament, respecting the singing of the Psalms of David: for they can extend no farther than the singing of the psalms was appointed, viz.-for temple worship.

The apostle after quoting the 69th Psalm, tells us what is the use of Psalms under the New Testament dispensation. "For whatsoever things were written aforetime, were written for our learning," &c.

Rom. xv. 4. Again he says" All scripture is given by inspiration of God, and is profitable, for doctrine, for reproof, for correction, for instruction in righteousness." 2 Tim. iii. 16. Here the apostle places the Psalms exactly on the same footing with the books of Moses and the prophets; and just in the same place we think that we too should place them. Now, if any man charge me with rejecting the book of Psalms, I say the charge is false and slanderous. And if I am charged with refusing to use the Psalms in the way in which God designed them to be used, I answer again-that both my understanding and my conscience testify to me that I use them as God designed they should be used; and as our Saviour and his apostles gave us the example. The design is given in what I have already said, viz., a collection of prophecy and praise, to accompany the instrumental musick in the temple till Christ should come; and after that to be for "our learning," "for doctrine," &c. And they will remain for these important purposes, till the angel shall swear that time shall be no longer.

Our Saviour and his apostles used them very frequently; but never has it been proved that they sung them. They may have sung them in the temple worship, 1 Chron xxv. 7. but we know it not. They may have sung the "Hillel," at the Jewish passover; but we have never seen nor heard any thing like proof of it. This however belongs not to our subject. When Jesus abolished the use of the passover, he introduced the Lord's supper, and with it the singing of hymns. Matt. xxvi. 30. Let it be remembered, that this hymn did not belong to the passover, but to the New Testament in

Did all the people, or only the choir, sing in the temple? Ezra, ii. 65.

We want something clearer than conjecture built on Jewish tradition.

stitution of our Lord and Saviour Jesus Christ. How then did they use the psalms? They used them as prophecies. Examine the quotations and you will find the Psalms treated exactly as the other books of the Old Testament are, and used to prove that Jesus is the Son of God. Acts xviii. 28.

We may assert positively, without fear of contradiction, that our ministers (who according to the command to do every thing in the name of the Lord Jesus, sing hymns and spiritual songs in ad'dition to their psalms) do use the Psalms for the same purpose that Jesus and his apostles did. They quote them abundantly and they love them-they read them publickly-preach from them, and use the Psalmist's expressions in prayer, in close connexion with those of Isaiah and Paul. Does this look like any want of reverence for the book of Psalms? Certainly not, unless divine honours are claimed for it. Our ministers use them exactly as Christ and his apostles used them; and what more should be required of us?

Let me direct your attention to another portion of scripture, part of which is often quoted in defence of a literal version of the Psalms. Heb. viii. 5, 6, 7. We here see that the covenant which required all things to be made after a visible pattern was done away, to give place for a better one, established on better promises; viz. the gospel dispensation. Consequently, the ceremonies of the Mosaick covenant