favourable to the exercise; it was at midnight, and when confined in the dungeon at Philippi." These instances are different times repeated, with a solicitude, to make them of weight in the argument, that betrays a conscious deficiency of evidence. Nothing is there, but the assertions of Mr. M'M. to lead the mind to any former psalm. The original words are literally, "Paul and Silas prayed and hymned to God," without giving the most distant intimation of the matter or words of their song. From the practice of the saints and angels, however, at the birth of Christ-from that of the diseased and maimed, on experiencing, or the multitudes on seeing the effects of his healing power and from the practice of the multitude when He entered Jerusalem, with several examples recorded in the Acts of the Apostles, we are more manifestly led to the conclusion, that Paul and Silas expressed praise in language immediately adapted to the occasion, and flowing from the then state of their own minds, and the circumstances in which they were placed. This is the conclusion most agreeable to reason, and the history of the transaction.

The injunction of James is of an equally indefinite character. No allusion is made to any particular song, old or new. The original word is psallito, and literally signifies let him sing. Indeed this word would be of more force to establish the propriety of using instruments than the exclusive use of any particular book of psalms. The word signifies to sing, accompanied with a psaltery, or musical instrument, to be beat or struck with the fingers, or an instrument for the purpose. Forcing such texts, therefore, as these, into the service, shows a great dearth of evidence; if not something of a reluctance to yield to the plain meaning of the word; and, indeed, an author ought not so triumphantly to say, that we never think-so confidently to demand evidence, until he is prepared with much better, to support the position he defends. The reader must certainly see, that as to the Psalms of David, there is not a tittle of evidence that either Christ or his apostles ever sung one of them; but that a number of others were sung, we have the most unquestionable proof.

Probably about four years after the imprisonment of frese servants of the cross at Philippi, Paul wrote his first

epistle to the Corinthian church. In this epistle he administered both reproof and instruction, respecting the gifts of the spirit with which they had been singularly favoured, and which they had so remarkably abused. In the prosecution of this design, 1 Cor. xi. 4, 5, the apostle, speaking by the spirit of God, says, "every man praying or prophesying, having his head covered, dishonoreth his head; but every woman that prayeth or prophesieth," having her head uncovered, dishonoreth her head; for that is all one as if she were shaven." That the prophesying, here mentioned, refers to the act of composing and singing songs of praise, is not only highly probable, but appears necessary to reconcile the above passage with another in the 14th chapter and 34th verse. "Let your women keep silence in the churches, for it is not permitted for them to speak; but they are commanded to be under obedience, as also saith the law." This being on the subject of public teaching, and the former respecting the offering of praise, is the reason of the restriction in the one case, and not in the other. Women were always permitted, or rather required, to join in acts of praise: we find that on many occasions, they led the chorus. Hence Miriam is called at prophetess, because she led the choir, at the Red sea; And Miriam, the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her with timbrels, and with dances," Ex. xv. 20.

Saul, too, is said to have "met a company of prophets, coming down from the high place, with a psaltery, and a tabret, and a harp before them." 1 Sam. x. 5, et alibi.

In the arrangement of the temple music, also, we find that "David and the captains of the host separated to the service of the sons of Asaph, and of Heman, and of Jeduthun, who should prophesy with harps, with psalteries, and with cymbals. Of the sons of Asaph, which prophesied according to the order of the king. Of Jeduthun, who prophesied with a harp, to give thanks, and to praise the Lord." 1 Chron. xxv. 1—3. On the same account it is said, "Zecharias was filled with the Holy Ghost, and prophesied, saying, blessed be the Lord God of Israel; for he hath visited and redeemed his people," &c.

On this subject Jennings says, "Thus the heathen poets, who sang and composed verses in praise of their gods,

were called by the Romans, vates or prophets; which is of the same import with the Greek word prophets, a title which Paul gives to Epimenides a Cretan poet, Tit. i. 12. This notion of prophets and prophesying may give some light to the following passage in the first Epistle to the Corinthians-1 Cor. xi. 5, Every woman praying or prophesying with her head uncovered, dishonoureth her head," Antiquities. p. 178.

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Mede says, Perhaps their prophesying may here mean, (as we have shown it does mean in other places) praising God in psalms and hymns. And thus praying and prophesying are fitly joined together, these being the two parts of public worship, in which the whole congregation is supposed to unite.” Ant. p. 178.

Henry says, "Though the women might not preach, even by inspiration, because teaching is the business of a superior, yet she might pray or utter hymns by inspiration, even in the public assembly." With these views respecting the prophesying of Zechariah, and this text, Guise corresponds. It therefore follows, that composing hymns was a well known practice in the Corinthian church, distinguished by the term prophesying.

The 26th verse, however, of the 14th chapter, is still more to the point- How is it then, brethren? when ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation."

Mr. M'M. in considering the sentiment, that our songs ought to be suited to our circumstances, and endeavouring to refute it says: "What does the argument lead to in such a case? that every one must bring a psalm and a doctrine suitable, as he supposes, to his own case. Then, indeed, we would find a practice corresponding with the sentiments of our objecting brethren; but at the same time, a practice condemned by apostolic rebuke!— How is it then, brethren? when ye come together, every one of you hath a psalm?"" Apology, p. 139.

We have, perhaps, said what is sufficient on this subject already, by shewing that the Jews endeavoured to make their songs appropriate-refusing to sing when they were not-and the same practice being adopted by the New Testament saints, justifies us in leaving our author

to settle the dispute with them, if they acted improperly. But, he says the practice was condemned by apostolic rebuke. What practice? The practice of making their psalms? The practice of making them appropriate to their cases? Neither the one nor the other. The apostle rebukes them for attempting to be all heard at the same time, or of expressing themselves in a language which was not understood. But to say that the apostle condemned them for having their psalm, is saying what the apostle does not say. If he disapproved of their psalm, he also disapproved of their doctrine-their tongue-their reyelation their interpretation. In other words, he rebuked in them the gift of the spirit. This, however, happens to be Mr. M'M's gloss upon the passage, and not the sentiment of the apostle, who did not either rebuke or discourage the exercise of these gifts, but the disorderly and ostentatious manner in which they were often displayed.

On this subject, Dr. John Edwards, of England, says, The apostle here speaks of singing snd praying by the immediate help of the Spirit; for at that time the saints at Corinth had so much of an extraordinary spirit, that they could endite psalms extempore. When they came together every one of them had a psalm, that is, they were able to compose a psalm by the special gift of the Spirit. It was used to utter extemporary hymns without any numbers and measures, such as the song of Moses and Deborah in the Old Testament, and of Zachery and Simeon, and Anna in the New." Scott on the passage says, "When they came together, all who were endued with gifts, were ready eagerly to seize the opportunity of exercising them; so that one would begin to sing a psalm or spiritual song, another to discourse on some doctrine, or another to speak in an unknown tongue, another to declare some special revelation that had been made to him, or another to interpret what had been spoken. Thus several would speak at the same time, in different parts of the assembly; and while every one was more desirous to be heard and admired, then to hear and be edified, the whole scene became confused, and the great end of their coming together was overlooked."

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Phophesy, in the Old Testament, doth often signify a divine afflatus, enabling him who had it to compose hymns

or psalms of praise to God, 1st Sam. x. 5, 1st Chron. xxv. 1; accordingly the psalm here mentioned, ver. 26, and the singing with the Spirit, ver. 15, 16, are the effects of the prophetical afflatus by which the christians of those times taught and admonished one another in psalms, and hymns, and spiritual songs." Whitby in loc. Those, who held some office in the church, were the regular qualified instructors in these religious meetings; and yet laymen had liberty to address their brethren on these occasions, the same as in the synagogues; also to sing hymns, and to pray, which, in truth, many of them did, especially those who were supernaturally gifted, not excepting the women." Jahn's Archæology, p. 504.

Numerous references might be offered on this subject; and there appears to be but one opinion, among commentators, with respect to the fact of the Corinthians composing their own psalms; and Mr. M'M. is the only writer of note, who applies the apostolic rebuke, to that practice. Their ostentation and disorder were the subjects of the animadversions of the Apostle.

About five years, perhaps, after the writing of this Epistle, the Epistles to the Ephesians, and Colossians, were written. Eph. v. 19, 20, and Col. iii. 16, 17, have given much labour to the polemics, which would never have been bestowed, had not favourite opinions required their aid. Were there no contest to be maintained, I apprehend there would have been but one opinion respecting the meaning of those scriptures. As it is, however, they present us with three distinct questions, which have occupied the attention of others, and now demand a share of ours. To what, in particular, does the term, word of Christ, refer? What is the extent of the phrase, psalms, and hymns, and spiritual songs? What is intended by doing all in the name of the Lord Jesus?

Mr. M'M. proves, with his usual facility, what is not denied, that the whole word of God is the word of Christ; and then comes to the following remarks: "Let all who deny this, take their future stand, at least with the semiinfidels of our day, and on that ground they shall be met. The songs of scripture, whether found in the Old or New Testament, are the word of Christ. That this should be denied by any who have subscribed the following dee