Christian poetry ought to be a medium for the conveyance of Christian doctrine.... A Church which forgoes the use of hymns in her office of teaching neglects one of the most efficacious instruments for correcting error, and for disseminating truth, as well as for ministering comfort and edification.[21] An entirely opposite view is often taken, especially by Dissenting writers. Mr. Horder even regards the definite assertion of the doctrine of the Trinity in Heber’s greatest hymn as ‘its only fault.’[22] Dr. Martineau argued that to eliminate from a hymn its distinctive doctrinal teaching, and to ‘translate’ it into broader theological language, was ‘simply to remove an obstruction,’ and to introduce the author ‘to the veneration of thousands, to whom otherwise he must appear as a repulsive stranger.’[23] The general question of alterations in the text of hymns may be considered later. At the moment I need only point out that the apostolic ideal of a hymn includes both ethical and doctrinal teaching. John Wesley prided himself upon having given in his hymn-book ‘a little body of experimental and practical divinity.’ The same principle may be applied to hymns of invitation, of which there are so many in the Methodist collection, and of which Faber’s ‘Souls of men, why will ye scatter?’ is the best modern example. An off-hand criticism may condemn hymns addressed to our own souls, to ‘souls of men,’ to ‘neighbours and friends,’ to ‘sinners poor and wretched;’ but they have ample warrant both in precept and precedent. God sent His singers upon earth With songs of sadness and of mirth, That they might touch the hearts of men, And bring them back to heaven again.[24] The Christian poet is a teacher and an evangelist. Passing from the form to the character of the hymn, there are certain great principles concerning which there will, I imagine, be little difference of opinion. The first essential in every hymn is surely that it be not unworthy of use in the service of God, who is of purer eyes than to behold iniquity, and is to be worshipped in the beauty of holiness. There must be— 1. _Sincerity._—Fitness for divine service depends not upon beauty of form or expression, but upon sincerity of thought. The fineness which a hymn or psalm affords, Is when the soul unto the lines accords.[25] ‘The garment of praise’ is the white robe of the pure in heart, and, lacking this, the stately anthem has less of heaven’s music than the discordant voices of the village choir. So Cowper prays— Forgive the praise that falls so low Beneath the gratitude I owe: It means Thy praise, however poor; An angel’s song could do no more. So Keble sings— Childlike though the voices be, And untunable the parts, Thou wilt own the minstrelsy If it flows from childlike hearts.