Universal Church to sing? Or, as it is the duty of all men to praise God---"all lands"-"from the rising of the sun unto the going down of the same," and that too in every age, and under every dispensation of grace-the question is, what ought the standard of praise for this mighty mass of immortal minds, in each and every revolving generation be? Shall it be David's Psalms, composed by the Divine Spirit-made, designed, adapted, and appointed by him to advance his praise: or shall every petty sect and fragment of the Church, in every passing generation, presume, without Divine permission, to make or select from human compositions, their own hymns, adapted to the diversified faith of the ever-changing multitude?

This, Christian friends, is the question; and permit me now to present it in a distinct proposition---a proposition which should have headed the numbers of "Charlestoniensis," instead of the one devised:

THE QUESTION.

Has God appointed the Psalms of David to be sung exclusively in Divine worship, in every age, and among every kindred, and people and nation, and tongue, in the best version of them that can be obtained in the different languages of the nations---or, has God appointed an imitation of David's Psalms to be sung under the Gospel dispensation, in every age and country---and, in addition to this imitation, has God authorized the use of any one, or all the various Hymn Books, that have been, or are now in use throughout the world?

This is the broad question---very unlike that narrow point to which Mr. C. would confine us in the premises, but very soon himself forgets and departs from in the discusssion. One would think that, af ter he had been so particular in defining the point in dispute, and contracting it so miserably, he would adhere to his position; but no such thing, he abandons it immediately. In the very first sentence of No. 3, he says, "having, in our preceding article, settled our preliminaries and distinctly laid down the question in debate between our Seceding brethren and all other portions of the Christian Church; we will now proceed to notice the arguments." It is evident then, from Mr. C's own words, that the question in debate is not one between us and Presbyterians merely, but between Seceders, and all other portions of the Christian Church; and if so, and if, as our brother admits, there ought to be some standard of praise what shall it be? The Book of God for which we contend, or all, or any one of those Hymn Books, with their contradictory sentiments, which are adopted and employed by the hymn-singing portions of the Christian Church? After all, why should Mr. C. charge us with being "very uncandid

and dishonest," because we state or discuss the question on its broad principles, as one affecting the Church universally, when he does the very same thing himself! "O consistency! thou art a jewel!"

The consideration of the third and fourth negative particulars of our Charleston friend I must defer for the present. In them he pro- . fesses great love and esteem for the Psalms of David, and says, the question is not whether we shall reject the Psalms of David---and that "our Book of Psalmody includes a version of the Psalms of David. Our Congregations are accustomed to sing them." My friend must have presumed greatly on the ignorance, the prejudice, and the credulity of his hearers when he could have the hardihood to say, "Our Book of Psalmody includes a version of the Psalms of David." But I will not enter on the discussion of these particulars at present; they will come under review when the attempt is made to shew that the imitation of Dr. Watts is no version----that it has no claim to the title of "David's Psalms"---and that the question is, shall we reject the Psalms of David?

In my friend's fifth and last negative particular he observes, "the question at issue does not involve any point which is essential to salvation. It does not involve the Church standing or character of either party. It does not implicate the orthodoxy of either party.” To this attempt of Mr. C. to make out himself and his friends as good as their neighbors, I must not object; it is natural for men to "compare themselves among themselves," though Paul plainly intimates that it is not very wise. It is not for me to say how far a man may be in error, and yet be saved, or how corrupt and heterodox a church may be and yet many of its members be admitted into the Paradise of God. While, therefore, it is very difficult, if not, impossible, for inan to determine with precision what is essential to salvation---how much duty a Christian may omit, how much error he may embrace, and yet be saved---it is not so difficult to determine, with the Bible in our hands, the amount of error necessary to "involve the Church standing, or implicate the orthodoxy" of any denomination. If it is just as orthodox and proper to sing our own songs in Divine worship as to sing the songs of the Lord, then certainly it is very foolish, not to say sinful, in us to keep ourselves aloof and separated from our Presbyterian brethren for a mere bagatelle. It is very painful to our hearts, on Communion occasions, not to invite our Old School Presbyterian brethren, (from whom we are not separated as we are from the New School, Methodists, and others,) to conmemorate with us, the death of Christ; and the principal reason why we keep up this sep

aration is, because we consider our brethren heterodox, grievously heterodox, on the subject of Psalmody. In my Discourse, it was observed, that the use of David's Psalms was not essential to salvation, but essential to praise. After attempting to prove that these Psalms are to be used exclusively in Divine worship, I exhorted, or argued, that our brethren should abandon the use of human compositions, inasmuch as such worship cannot be offered in faith, and without faith it is impossible to please God. From this Mr. C. infers that, in the premises, I admit that the use of David's Psalms is not essential to salvation, and in the conclusion contend that it is. But surely the inference is not fair; if it is fair, then on what ground does he congratulate himself and friends that "the question at issue does not involve the Church standing, or implicate the orthodoxy of either party?"

No favorable inference can be drawn from the writings of one who is represented as denying on one page an opinion or principle for which he had "sought credit" on a former. Mr. C's "&c." denominations are, as he intimates, heretical in praying, in preaching, and in praise, yet he might charitably hope that many of them will be saved. And if he could hope for the salvation of those who are guilty of three heresies, we surely may be permitted, without the charge of contradiction, to cherish the hope that those who are chargeable with but one of those errors, if they are correct in other things will be admitted into the blissful Paradise.

All that it is thought necessary to say at present touching the negative particulars of our Charleston friend has been advanced, and enough has been said to shew on what a wretched foundation he has been building for several months. He charges me with building on a rollen foundation, (No. 5,) but what sort of a quaggy, quicksand foundation, have we here? Bad as it is, however he has ventured to erect on it, for himself and his friends, one story of a showy edifice. We hope to see it sink, or topple down, by and by.

The affirmitive particulars of my friend will be noticed in due time. The substance of what he says in these particulars is condensed and embodied in the proposition which heads his numbers. The first part of this proposition, viz. "Has God, by Divine appointment, confined his Church to the exclusive use of the Psalms of David in his worship," he has labored hard to disprove. In this attempt he has certainly made a signal failure, exposing at the same time the weakness of his own cause, and adding validity to that which he opposes. It is a pity my friend happens to be on the wrong side of this controversy With the talent and learning he possesses, what could he not do, by

1

sound, and solid, and Scriptural arguments, in defending the cause of truth? But now, he is vainly attempting, by sophistry and assertion, and the "tradition of the Elders," or Fathers, to prop up a sinking cause---a cause which never should have had an origin or an adA bad business truly. But, Christian friends, wishing you a cheerful Christmas, and a happy New Year, I remain,

vocate.

Yours, &c.

Lindo, Abbeville, S. C. Dec. 29, 1842.

W. R. H.

ECCLESIASTICAL.

The First Presbytery of Ohio met at Hamilton on the 21st day of May ult. Mr. Mitchel Brown was after the usual trials licensed to preach the Gospel as a probationer for the holy ministry. The following appointments were made: Oxford, D. Macdill 1st Sab. June; John M. Graham 2d do; James Barnett 4 do; J. Reynolds 5 do. Fairhaven, S. W. McCracken 4 Sab. June; J. Reynolds 2 Sab. July; D. Macdill 1st Sab. August; W. M. Boyse 4th do.

Messrs. Boyse and McCracken to administer the Lord's Supper at Eaton.

A special meeting of the Presbytery is to be held at Oxford on Tuesday the 23d day of July at 10 o'clock A. M., for the purpose of ordaining Mr. Barnett as a missionary to Palestine, and to transact any other business which may be found necessary..

MR. EDITOR:

XENIA, May 20th, 1844.

I have been directed by the Presbytery of Springfield to forward the following report to you, and request you to publish it in the Evangelical Guardian. JAMES R. BONNER, Clerk. The Associate Reformed Presbytery of Springfield, to the vacancies and congregations under our care, send greeting--

Dear Brethren: ---We would earnestly and affectionately address you on the duty and privilege of holding prayer meetings, or meetings for social worship, in your different districts, wherever it is practicable, at least as often as once a week.

The subject has been too long and too generally neglected: and, although it has been urged upon us by our Synod--see minutes of 1836 ---it has been lamentably overlooked and unheeded. And why is this? Are we not bound to give to the directions and exhortations of those appointed over us by the head of the Church a candid and impartial hearing, and to obey them in the Lord? On this subject consult 1st Thess. 5: 12, 13. and Heb. 13: 17.

Social prayer-meetings is a scriptural duty, for precept, example, and promise.

which we have

1. We have precept. Confess your faults one to another, and pray one for another," James 5: 16. "And let us consider one another to provoke unto love and good works: not forsaking the assembling of ourselves together as the manner of some is, but exhorting one another, and so much the more as ye see the day approaching." Heb. 10: 24, 25. and Heb. 2: 13.

2. We have examples for these meetings. "Then they that feared the Lord spake often one to another, and the Lord hearkened and heard it, and a book of remembrance was written before them that feared him, and that thought upon his name," Mat. 3: 16. "And when they were come in, they went up into an upper room, where abode both Peter and Janes, &c. &c. These all continued with one accord in prayer and supplication with the women and Mary the mother of Jesus and with his brethren." Acts 1: 13, 14. Again: “And when he had considered the thing, he came to the house of Mary the mother of John whose sirname was Mark, where many were gathered together praying." Acts 12: 12.

3. We have the promise of the blessing of God in this duty.--"Where two or three are gathered together in my name, there am I in the midst of them." Mat. 18: 20. "Ask, and ye shall receive." John 16: 23, 24. and Mat. 7: 9---11, and many similar promises.

From these considerations it appears that social meetings for prayer and praise is clearly a revealed duty. All revealed duties are important; and, if attended to in the proper spirit and season, they will be profitable. The many examples of answer to prayer recorded in the scriptures, afford the highest encouragement to the children of God to trust in his veracity, faithfulness and love. Done in Piqua, April 10th, 1844.

EDITORIAL NOTICES:

PSALM III.

LITERAL VERSION.

With my

Jehovah, how are my troubles multiplied! many are rising up against me. Many are saying, touching my life, There is not salvation for him in God. Selah. But thou, Jehovah, art a shield for my defence my glory, and the one lifting up my head. voice to Jehovah I will cry, then he will hear me from the hill of his holiness. Selah. I lay down, I slept, I awaked, because Jehovah will sustain me. I will not fear the increasing multitudes of people which are set round against me. Arise Jehovah; save me my God; for thou hast smitten all mine enemies on the cheek-bone; the teeth of the wicked