That species of poetry proper for the use of the church, in which success is allowed by all to be most difficult, was not to be brought to perfection at once, or by the exertions or the genius of a single individual. Its career of advancement, compared with that of the other departments of poetry, was late begun, and slowly pursued. That small, but valuable additions, however, have, from time to time, been made to its stock, no person of information and taste will be disposed to deny. That these should be gathered up, and from them formed a manual of devotion, which might be worthy of its place by the side of our Common Prayer has long been an object of desire both in this and in the mother church. It is well known that the subject has been agitated in England, and though nothing of the kind we contemplate has yet been generally established, yet attempts have been made, and collections of metrical hymns have received the sanction even of archiepiscopal authority.

But why should we not be contented with the version of Tate and Brady? Is it not excellent? Is it not the best extant? It certainly is excellent, and as a complete version it unquestionably is the best. But what occasion have we for a complete version, or is there any propriety in furnishing this department of our manual with a full version of the psalms into metre?

The psalms are in general in the form of the ode, indited by the Holy Spirit for forms of devotion, and admirably adapted to the use of the church in all ages. But there is no kind of composition whatever which can with less propriety be divided, and used in separate portions, than the ode. This is a way in which I am persuaded the psalms were never designed to be used. The bold figures, the wild and protracted digressions, tlie intermixture of historical facts shaped to a moral use, are characteristicks of the ode, which in the inspired samples are well suited to the purpose of publick worship, if the composition be used entire, as they are used in the portions appointed for daily morning and evening prayer. But almost every feature which distinguishes the ode forbids that it should be mutilated. If used whole every part of it has an important weight and bearing. There is no excrescency, no useless member. But a detached portion, by losing its connexion, almost necessarily loses its original design and meaning as a part of the ode. Indeed, it can with no more propriety be considered a part of the ode than a fallen stone is a part of the edifice. I do not say that parts of Tate and Brady's version may not be extracted, which are not admirably well suited to the purpose for which they are used. I only say that such extracts lose their distinctive character as psalms. They lose the particular application and meaning which they sustain as parts of the finished compositions to which they belong. Nevertheless they may be precisely what is wanted for the metrical part of our service, and there is much in that ancient and excellent version which I should be very sorry to see excluded from our book.

If the psalms in metre were to be sung in our churches each entire, there would then be good reason why we should have a complete ver

sion, and I should even doubt the propriety of ever supplying their place by mere human composition. But to sing the psalms entire, except in very few instances, is out of the question. There are parts, which though admirable in their connexion, cannot be sung in a detached state. The length of the psalm with which they stand connected, and the short time allotted to this part of the service, forbid that the whole should be sung at once. Why then should such parts be inserted at all, since they can never be used for publick worship, and serve only to increase the size of the book, and the perplexity of selecting portions suitable to be sung in a detached state. And as for those parts which are beautiful and sublimely devotional even when removed from their place in the ode, as extracts, I see no difference between them and hymns, nor any reason why they should stand in our books as psalms, connected with parts, the use of which is proscribed by the nature of our service, when they never are and never can be used except as hymns. And why should it be thought necessary to adopt the whole version of Tate and Brady, because we wish to retain many parts of it that are admirably done and happily suited to the state of our service, any more than to take every hymn an author may have attempted because he has produced one too excellent to be passed by? If a selection were made not only from the version now in use, but from every other source where sacred poetry might be found sufficiently excellent and appropriate to the purpose of publick worship, why might not the whole be disposed of upon some general principles of arrangement, which would tend to render the work more complete, and facilitate an acquaintance with it.

As

The portion of metre usually sung in our churches, varies, I believe from three to five stanzas, seldom five, and oftener two than six. almost all the psalms, and the greater part of the hymns, in our present book, exceed the proper portion to be used at once, an inconvenience arises in selecting, and in giving out the most suitable parts. Now there is as little necessity of retaining this inconvenience, as there is advantage to counterbalance it. Why may not all this labour and perplexity of selecting be performed at once, by those who are best qualified to perform it. Why may not the whole be distributed into portions varying within the limits of a moderate single performance?

These observations are made upon the supposition that some change is thought by the committee to be at this time necessary. It ought to be remembered that it is not the greatness of a change, but its frequency that is so prejudicial to devotion, and so dangerous to the Church. If an alteration in our book of metrical psalms and hymns is necessary, it should by all means be thorough. If owing to the circumstances of its origin, and the unsettled course of human affairs, a change must be endured, let the book be brought as near to perfection as the present state of sacred poetry will admit. A slight alteration will be satisfactory to no one. It will occasion all the inconvenience of a greater, without the advantages. It will afford a precedent for another, without removing the plea upon which the necessity of the first was

predicated. Let the revision of this book be thorough, so that the perfection of its character may yield the hope of its future stability, and the Church is prepared, I trust, to sustain the shock. But if the propensity to change is to be humoured by an alteration so slight as to fall short of the benefit proposed, and yet so great as to involve all the evil that is dreaded, the measure cannot be too earnestly deprecated, by which the door is opened to changes without end, and without improvement.

*

TO THE EDITOR OF THE GOSPEL ADVOCATE.

THE enclosed copy of a letter has been solicited, in order to be submitted to the editors of the Gospel Advocate; if they think, with the copyist, that its insertion in their publication will be useful, the efforts which were necessary to procure the copy will not be regretted.

B. X.

THOUGH I very much, my dear daughter, disapprove of the discussion of doctrinal points in religion by young ladies in a school room, especially when the conversation is carried on in the manner which you lately witnessed and described to me; yet I do not regret that your mind has been directed to the serious consideration of those subjects, as it furnishes me with an additional inducement to state to you some of the reasons why I am an Episcopalian, and why I wish you to be one.

It is observed by Dr. Paley, that "the truth of Christianity depends upon its leading facts." As it was founded eighteen centuries ago, it is a matter of history. Its division into the numerous sects which now prevail, the rise of heresies, the tenets, doctrines, and discipline of the apostolick church, the introduction of the Episcopal Church into this country, and the opposition with which it was inet by the first settlers of New England, are subjects of historical research, which will claim your particular attention in your future studies. And you will find, that considering the difficulties through which our Church has been carried, it has been remarkably preserved and prospered. It has now subdued and outlived the political and religious prejudices, which it formerly had to encounter, especially during the perilous period of the revolutionary struggle; and every year brings within its pale a numerous class of converts, eminent for talents and piety. The more its doctrines and discipline are studied, the more conformable to "the faith once delivered to the saints" will they be found.

It is not my intention at this time to elucidate or vindicate its articles; but to furnish you with a few short answers to the question "Why are you an Episcopalian?"

Were such a question put to me, I should say,

First, Because it is evident that under the Jewish economy, when the ministry of the church was first settled by a written divine law,

about three thousand years ago, that three orders of the priesthood were appointed, the high priest, the priests, and levites, answering to our bishops, priests, and deacons.

Secondly, Because scripture and antiquity show that these three holy orders were authorized and continued by Christ and his apostles, in the Christian church.

Thirdly, Because there has been an uninterrupted succession of bishops from the time of Christ and his apostles, to the present day, and the authority and ordination of the reverend priest, rector of the church where I worship, is derived through that succession from a holy origin.

Fourthly, Because after a diligent examination of the scripture proofs and other arguments in favour of the truth of the " Articles of religion, as established by the bishops, clergy, and laity of the Protestant Episcopal Church in the United States of America, in convention, on the 12th September, A. D. 1801," I have given a most cheerful assent to them, believing them to contain a correct and scriptural compendium of Christian doctrine.

Fifthly, Because the Episcopal Church has preserved the holy sacraments and apostolical rites, and has adopted a most excellent form of prayer, suited to all occasions, publick and private; a most useful guide and incentive to devotion, and superiour, for doctrine and piety, to any other manual extant.

Sixthly, Because I myself have received much edification, as I think, from the apostolick rite of confirmation, administered by the hands of the venerable bishop of the Eastern diocese, and heartily wish my own children should receive the same.

Seventhly, Because the Episcopal Church seems to have preserved the golden mean, and embraces more of the essentials of other systems of religion, than any other form of Christian worship.

Eighthly, Because a large majority of Christians, in all ages of the church, have been Episcopalians, and are so at the present time, which is an argument for the propriety, antiquity, and uninterrupted continuance of Episcopacy.

Now, in the limits of this letter, I cannot give you at large, or even in brief, the proofs and arguments, which are numerous, forcible, and conclusive, in favour of these reasons; but I wish you very carefully to peruse and consider the excellent commentary and notes, which Bishop Brownell has lately published in his edition of the Family Prayer Book. You will find most of these arguments and proofs stated or referred to in that excellent work; and, when you have maturely considered them, I will write you again, pointing out the course of reading, which, upon the recommendation of one better informed than myself, I pursued; and I shall sincerely pray that your conviction of the truth may be as strong, as that of Your affectionate mother.

TO THE EDITOR OF THE GOSPEL ADVOCATE.

In the following reflections, I have spoken in the character of one among the many votaries of taste, who are at length made sensible, that the attractions of literature may beguile away the affections from fervent piety. In the fables of antiquity, it was in her character as a warriour that Minerva is represented with the terrifick shield which converted the spectator, at his first glance upon it, into stone. But now, alas! it is the charm, not the terrours, of Minerva, that, chilling the warm life blood of devotion, has performed the same miracle upon the enthusiast in letters; and the cold, senseless, motionless "heart of stone" is all the oblation that his taste allows him to bring to the altar of his God.

Should these lines meet the eye of such a one, they may lead him to reflect, that sweet as the visions of his fancy may be, with which he decorates the famed hills that Greece has consecrated to the muse, there is yet a spot more hallowed, that rises beyond the wall of Jerusalem; and to visit the cross on its summit, is a nobler journey, for a better immortality, than the ascent to literary eminence for the laurel wreath of fame. Certainly it would be a blessing to him to be taught how madly he is loitering to please his fancy about the Castalian rills, who has never yet inquired the way to the holy fountain, that through the mercy of the Saviour is flowing with balm for the wounded, broken spirit, and with the purest of waters for cleansing him from his transgressions.

It would contribute in no respect to make these thoughts more useful or more interesting to the reader, to inform him, how far the writer may justly rank himself with those in whose person he now expresses his convictions and resolves.

THE PIETY OF THE SCHOLAR.

THAT is a false religion which calls not all our powers of mind and heart to the service of God. With the religion of some the understanding has no concern. With the religion of others there is no alli. ance of the affections. Yet of the two, that which springs from the heart, even when it is misguided, is better than the other. For fanaticism may more easily be restrained and enlightened than a cold speculative religion be made operative and useful.

Our coldness in religion has arisen from a forgetfulness of the truths which have now been stated. We have disbelieved (perhaps almost unconsciously) the possibility of retaining the pleasures of the intellect along with great religious sensibility; and have been afraid of cultivating the pious affections and of spending time about another life, lest we should be the less reputed for scholarship, and become of course, in proportion to our increasing piety, the more vapid and inane. God forgive this criminal absurdity! For certainly it is sufficiently absurd to think that because the affections are placed on "the things eternal," the understanding must therefore droop and grovel in the dust-that the effect of being much occupied in contemplations God his nature and providence, his merciful revelation, the par