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6 ther:.” And the Colossians were not only to sing psalms and hymns and spiritual songs, but such as should admonish one another And the brethren in Thessalonica were to odmonish him that obeyed not the epistle u. And the Ephesians were to reprove the unfruitful works of darkness, when committed by the children of the light w. And they were to comfort one another, particularly the feeble minded, as we may fee, i Theff. iv. 18. and V. II, 14. And this was even the business of the prophets under the Old Testament: who were sent to exhort, comfort, confirm, or reprove the people on several occasions.

adly, A Pialm; ver. 26, which is called,

finging with the Spirit,” (támasiv averpcelo), ver. 15, 16. And this may either signify, the compoling new poems, such as were composed by Moles, Deborah, David, Afaph, Heman, Zechariah, Elizabeth, Mary, Simeon, &c. or the singing such poems as had been composed by others, with proper and extempore melody; or both. For as singing the praises of God in the Old Testament, by the Spirit of God, is called prophecying *, lo finging with the Spirit seems to comprehend both the poem and the tune, under the New; not only from the generality of the phrase, s Rom. XV. 14.

+ Col. ii. 16. o 2 Theff. ii. 15.

Eph. V. 3. I i Sam. X. 5, 6, 3, 12.

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which leaves it open to be understood, either as to the matter or as to the music of the Psalm, or as to both of them, being dictated by the Spirit; but from Eph. v. 18. where the apostle directs the Ephelians not to be drunk with wine (as the heathens were at their Bacchanalia), but to be filled with the Spirit. And that then; instead of giving vent to their mirth in the mad and excessive way in which the heathens did it at their idolatrous feasts, they should express their joy by speaking to one another in psalms (those of David, which contain matter of inItruction, as well as many others, &c.), hymns (such as only contain matter of praise), and fpiritual Tongs, ωδας σνομάικαίς, 1ongs of the Spirit, dictated by the Spirit (as the Xéocoua troluc?ixòv, is the spiritual gift, or gift of the spirit y: and the Ivobp.clixos, which we translate fpiritual man?, is the man that has some of the gifts of the Spirit), singing and making melody in their hearts to the Lord. For though melody is not exprefied in the original, it is fairly implyed in 201705 zj Yáanovles, or singing, not only with their voice, but with their heart to the praise of the Lord. In singing psalms and hymns perhaps the Spirit dičtated the tune only ; in the songs of the Spirit, both the poem and the

y Rom. i. 126
* Cor, ii. 15. iii. I.
Gal. vi. 1.

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t une too. And perhaps this is the meaning of a text that seems to be like this a: “ Let the

word of Christ dwell in you richly in all “ wisdom” (or in all that latitude of wisdom and knowledge in which we, the apostles of Christ, have taught it, according to the word of wisdom and knowledge communicated to us), “ teaching and admonishing one another “ in psalms, and hymns, and spiritual fongs” (wdais aveupatizais, songs of the Spirit); év

állte doutes, we translate it, finging with grace (which is very seldom, if ever, the sense of races in scripture), but which I believe should be rendered, “with the gifts of the Spi46 rit in your hearts to the Lord.” For that xées sometimes signifies that particular favour which is called xéesoua, or the gift of the Holy Ghost, in the scripture, is sufficiently plain, Acts iv. 33. Rom. xii. 3,6. i Cor. in 4, S. 2 Cor. i. 12, 15. xii

. 9. Gal. ii. 9. Eph. 3,

6. iii. 16. iv. 6. 1 Pet. iv, 10. Zech. xii. 10. Heb. x. 20. I apprehend õ Sortes èv záletu, is the fame with ψάλλουθες το πνεύματι 5, and with the προσευχόμενοι εν πνεύματι “ ; and to understand the gift of the Spirit by xáers here, is

very agreeable to the phraseology of the Jews, who, when the Hebrews render eben, grace, render it the spirit of prophecy. So Pfal. xlv. 2. “ Grace is poured into thy lips ;" a Col. ii. 162

bi Cor. xiv. 15. • Eph. vi. 8.

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the Chaldee paraphrase is, “ The Spirit of

prophecy is given to thy lips.” And I find the ancients interpreted this very text in this fenfe, 'Aπό χαρίσμα/G. δια της από τα αγία πνεύμα/G. δοθείσης χάρ/G. And I am apt to think that this is the meaning of xáers in the prayer St. Paul makes for those whom he writes to in the beginning of all his epistles, except that to the Hebrews : he wishes the same to Timothy, who, though the son of a Jewels, yet having a Greek to his father, was begot by Paul in the uncircumcision of his felha; and of which Peter makes mention at the beginning of both his, and interprets it fomewhat fuller ; praying, or wishing, that “ grace and peace may be multiplied unto " them:" that is to say, that these gifts which they, or fome among them, had, might be increased and multiplied; either by an aposo tle's coming among them to impart them; or by their sober, righteous, and godly converfation, and a right use of such gifts as they had, and in such a degree as they poffeffed them: for then, « to them who had should “ be given.” as, if they acted otherwise, “from “ them should be taken even that which they

already had.” And this may serve to explain, why Paul and Peter fo constantly use this wish or prayer, whilst James, and John to the elect lady, do not. For Paul writing

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d Acts xvi. 31.

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to idolatrous Gentiles, and Peter to devout ones, converted to the faith (see the second Essay), never fail to with them those gifts of the Spirit which were the proof of their being become the sons or people of God; and then he wilhes them peace with God, of which these gifts was a full proof they were admitted to, as well as the Jews (to whom justification and peace was first preached(): and that peace in their own minds and consciences which necessarily flowed from a sense of the other. If the reader shall be of opinion that I have thus eítablished the senfe of the word roers, in Col. iii. 16. to be the gift of psalmody, the construction of the place will be natural, and the sense just and easy; and will run thus: that when they sung pfalms, hymns, and songs of the Spirit, by the assistance of that spiritual gift that enabled them to do it ; they should not only fing with their voice, to pleafe themselves or others; but with the warmest affections of their hearts to the praise of the Lord, from whom all these gifts and every other blessing came. Perhaps we have an instance of such a fong of the Spirit, Aets xvi. 25. And perhaps blefling, or giving thanks with the Spirit “, was also a hymn of this fort; being, it may be, the hymn of blessing, and of giving thanks (ευλογίας και ευχαρισίας), which was often dicated by the Spirit, when the e Acte x. 36.

1 Cor. xiv. 16.

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