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Excepting also the attention paid to Dr. Ely, in the last edition of the Apology, I am the only surviver of those who have been personally distinguished by the abuse of Mr. M'M. On the authority of his book, I have been represented as the copyist of Dr. Latta; as not only inimical to, but the virulent enemy of inspired songs: while these and other unfounded statements circulate with the third edition of the Apology, repeated, unrefuted and believed. As, therefore, I was compelled, in self-defence, in the first instance, to appear against the insidious devices of a Rev. brother of Mr. M' M., so I am again brought under a similar necessity by Mr. M'M. himself. In this necessity, devolving upon me the opinion of a number of my fathers and brethren are as decided as my own.

As, too, the brethren of Mr. M'Master zealously patronize his work; as all ranks in that and some other denominations, aid with equal zeal, in its circulation: and as the third edition is in a great measure distributed, an importance, though of an adventitious character, is stamped upon it that demands attention.

Again. If, as it is said, and as the zeal manifested in the circulation of the Apology would seem to imply, this is their best work on that side of the question, a fair and full examination of all its most important parts will try their main strength, and perhaps have some tendency to bring the contest nearer to a close.

As some of the subjects of our author's animadversion had gone the way of all the earth, before he so severely chastised them, so others of

them have since been committed to their kindred dust. In the course of my remarks, therefore, I will feel myself under no less obligation to defend the character of the pious dead, when unjustly assailed, than to vindicate my own. Why all this has not been sooner attempted, will be of little interest to the public. Suffice it to say, that when I obtained the first sight of the Apology, proposals were out for a third edition; that when that edition was published, a number of domestic engagements and circumstances placed the execution of this work out of the bounds of common practicability-that I also expected a brother, who was equally concerned with myself, but whom the clods of the valley have since covered, to perform the work and save me the labour, and finally, that I had frequent and serious fears, that the unfairness and scurrility of Mr. M’M. might lead me, even unawares, into the employment of language too much like his own. However, resolved to watch against excitement, I am well aware of great deficiency in self-control, and great provocation in the Apology, if unfair statements, unfounded and heavy charges, and personal insults, may be viewed in that light. It may be observed, too, that from the necessity of refuting erroneous statements there arises a necessity of employing language to answer the purpose, which sometimes may appear to arise from a resentful spirit, when it does not, and doubtless often savours too strongly of that leaven.

All this, however, is now left with the candid reader, from whom alone I expect any indulgence, or even fairness; and from whom alone I think worth while to ask it.

CHAPTER I.

History of Psalmody before the giving of the Law.

"I demand proof from the word of God, that with divine approbation, a hymn of human composure was under any dispensation of grace admitted into the Psalmody of the Church. Let the friends of innovation establish this, or tell us how they will free themselves from the charge of will-worship." Apology, p. 134.

It is not worth while to say much about the reproachful epithet, "friends of innovation," nor the inconsistency of accompanying this reproach with a demand of proof, which, if furnished, will show that the reproach is itself unjust. This is precisely to declare us guilty, and then to demand the proof of our innocence. Of the justice of this course, the reader will judge. I do not despair, however, of offering proof which will convince every unbiassed and judicious reader, that songs of human composure have been employed with divine approbation, not under one only, but under every dispensation of grace with which man has been favoured; and therefore, that in offering up our songs of praise in the name of our Lord Jesus Christ, we do not merit the reproach which the above language conveys.

To guard, however, as much as possible against mistakes or evasions, it may be proper to explain what we intend by the terms church, human composure, &c. Some contend that there was no church in the world until the time of Abraham, and the organization which it then received. But without entering into the question of the church's origin, as an organized body, although I am led to suspect I would differ from the above opinion, yet, for the purposes of communion in acts of worship, I apprehend, that wherever there are, or have been, two or three met in the divine name and for his service, there is a church of God, whether it were Adam and Eve alone, or any of their descendants, who have united to "call upon the name of the Lord.”

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As to the term human composure, it is perhaps more indefinite than at first sight may appear to many; but as I am solicitous to be understood, I will give my own views on the subject.

I find that the word merely human, which was formerly a phrase employed in the directory for worship of the Associate Reformed Church, has underwent the animadversions of Mr. M’M. and is, I understand, to be excluded from the next edition of that formula. I take it then, that all those assistances which were offered to Patriarchs, Prophets or Apostles, or were promised to the church, until the end of time, except what is given us in the word of God, are excluded from any claim to the inspiration intended; and that whatever may otherwise be their character or value, they can only rank with human composition. It will not be denied, that many miracles were wrought, and discourses delivered, which are not in the records of inspiration; and I would be very unwilling to believe, contrary to the divine promise, that the Spirit has been withdrawn from the church. But these assistances do not constitute that PLENARY INSPIRATION by which the scriptures were written. Every thing, therefore, of this kind, which is not in the Bible, although not merely human, not having the seal of inspiration, by incorporation with the written word, we shall view in the character of human composition.

From the manner in which Mr. M'M. and his friends have expressed themselves, I anticipate their accordance with this view of inspiration, at least with what we are to account inspired songs, as distinguished from human compositions.

To understand, threfore, as clearly as possible, the practice of the church of God under the different dispensations of his grace, I have compiled the two following tables. The first is a chronology of scripture songs, and some of those occasions on which they were employed or promised. The second is a chronology of scripture names, which it is believed will shed some light on this part of the subject, and of course aid us in our conclusions. In the compilation of these tables, I have availed myself of the assistance of Poole, Henry, Scott, Patrick, Taylor, Horne, Brown, Cruden, Magee, and others.

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