2872 11321. Sam. 2. 1-10 2042 1062 Ps. 8. GENERAL REMARKS. The morning stars sang together at creation. By Moses, when he saw Israel wasted away in the desert. Book of the wars of the Lord-by an unknown author. When they obtained water at Beer. Song of Moses at Jordan immediately before his death. The book of Jasher. Songs and dances at Shiloh on their sacred festivals. Jephthah's daughter. Hannah's song. The damsels of Israel on the death of Goliah. 11. 58. 82. When Saul and his friends began to circulate evil 131. 139. Ps. 59 3943 1061 52. 94. 120. 17. 140. 141. 2945 1059 12. 5.7.16.22.23.27. 136-62.63.64.88 2948 10562. Sam. 1. 2958 1046 29. reports against David. When they watched the house to kill him. When David fled to Gath, and thence to Adallam. At Keilah and among the Ziphites. During the same period and persecution. Upon the death of the priests, of Samuel, and probably his parents. During the same persecution, on different occa sions. David's lamentation for Saul and Jonathan. When God brake forth on David's enemies, 1 S. 5. The different removals of the 'ark and its final es- When the Jews attended their sacred festivals. They say that Adam made the 92d for the Sabbath. 2964 1040 20. 21. 105. 108. Before and after the victories mentioned 2d Sam. 19.113.114.117. 38. 77. 103. 104. 99.100.134.135. 10 ult. During the sickness and for the recovery of the 2970 10346. 32. 33. 49.51. David's sin and repentance in the matter of 2983 102142. 43. 53.55.61. During and concerning the rebellions of Absalom A.M. B. C. Table of Scripture Songs, continued. Scriptures. 29831021 30. 45. 73. 2986 1018 18. 66. 67. 110. 111. 112. GENERAL REMARKS After the defeat of Absalom, and the purification When David had got rest from his enemies, and 2987 101737. 65. 91. 119. After the numbering of the people and the fixing 136. 29881016145 146. 148. 2989 1015149. 2990 1014 Canticles. 2992 1012 Ps. 72. 127. 128. 3000 1004 132. 3004100078. 3112 89248. 83. 3262 742 Ps. 89 3294 710 76. 80. 115. 125. 3394 6102 Chron. 35. 25. 3416 588 Lam. & Ps. 79. 3417 587 Ps. 74. 123. 137. 3459 545 102 106. 3469 53587. 3484 520 S5. 107. 126. 3494 510 Zech. 9.9 4026 30 4029 33 405S 4061 4066 2. 7. 16 17. 15-18 Mat. 21.9, 15, 16 54 Acts. 16. 25 upon a site for the temple. About a year before David's death. By Solomon, at the dedication of the temple, and in Asaph after David's death. Concerning the invasion.-2d Chron. 20. 1-30. About the time of Hezekiah's sickness.-Isa. 38. A call to the christian church to sing a new song. A song of praise and confidence in God. The captivity and the desolation of Jerusalem and Supposed Asaph, a descendant of the singer. Before the return of the captives. Laying the foundation of the second temple. By Ezra, or by Simon the just, 150 years after this. Songs of the angels, Simeon and Anna. By Bartimeus when restored to sight. The hosannas when Jesus entered Jerusalem. Paul and Silas sing in the prison of Philippi. 571 Cor. 14. 15, 26 The Corinthians instructed concerning worship, 62 Eph. 5. 19 Col. 3. 16 James 5. 13 Concerning psalms, hymns and spiritual songs. 4099 95 Rev. 5. 7, 15, 19 The song of Moses and the Lamb, &c. It may here be observed, that there is not data for the formation of a chronology perfectly correct, but it is presumed the above approaches as near it as can well be expected. Many of the Psalms which were composed for particular occasions, were afterwards altered for others. Psalms also were divided or compiled from others, as circumstances appeared to require. From these circumstances, the same Psalm might often be ascribed to different events, without any violation of chronological order or historical truth, The use I intend to make of these tables, in the discussion of the present question, is, to show that the Patriarchs were in the practice of offering up the sacrifice of praise to God; that their songs make no part of the inspired volumes and that, therefore, they must necessarily class with human composition. That they were in the practice of this sacred exercise, is probable, from the nature of their relation to God, as well as from the fact of their having been instructed respecting the way of approach to him, in religious worship. Indeed, I believe, there is no dispute among the learned on this subject, as they generally, if not universally, admit, that Adam understood and practised, the exercise of praise, as well as of prayer, although we have no account of either. When, too, we read, in the words of God himself, that when the foundations of the earth were laid, "the morning stars sang together, and all the sons of God shouted for joy;" and the declaration, "whoso offereth praise, glorifieth me," we cannot suppose that our first parents were kept ignorant of an exercise, in which angels, here called " sons of God," and "morning stars," delighted to expatiate, and which is of itself calculated to glorify God; or, that, knowing it, they neglected to practise accordingly. This is also further probable, from the declaration of scripture when relating the birth of Enos, "Then began men to call upon the name of the Lord," as expression which has been differently explained, but which appears to have nothing either ambiguous or difficult in it. When Cain had slain his brother Abel, there appears to have been none left, who lived in the fear of God, with the exception of Adam and Eve, until Seth, who was born about a year after the murder, had a son, Enos, in the 235th year of the world, and when himself was 105. In the mean time, the wicked race of Cain, were increasing in numbers and in depravity, without either religion or the profession of it, until the time of Enos, Gen. iv. 26; and the remaining children of Adam, Gen. v. 11, in whose day there appears to have been a sufficient number, of a better race, to encourage each other in a public and united practice of piety and religious worship. To call upon the name of the Lord" appears to intend prayer, 1st Kings, xviii. 24, and 2d Kings, v. 11 Praise, 1st Chron. xvi. 8; Ps. cv. 1, and Is. xii. 4-and religious worship in general, Ps. cxvi. 17-Zeph. iii. 9Acts in 21.-Rom. x. 13, and 1st Cor. i. 2. In the text before us, then, we see the evidence of uniting in prayer and praise, and in other acts of piety and religion. Neither can we well suppose that, with all the told and untold displays of the divine wisdom, power and goodness, before, during and after the deluge, that the patriarchs, from Seth to Abraham, neglected to recount in songs of praise the wonderous works and ways of God. This view is greatly strengthened, by the names that we find were given, in many instances, to persons and places; and doubtless in many more which have not been recorded. pa As, in the days of Enos, men began to call upon the name of the Lord, so, his grandson, soon after, was called Mahalaleel, or "He that praises God," expressive doubtless of the exercises in which his parents, who gave the name, delighted to employ themselves. The same observations will apply to the other names given in the table, as it was the practice for a long time after this, to confer names according to the feelings or circumstances of the time in which they were given, and even to alter or change them for the same reason. It is therefore evident, that the triarchs recognised the obligation or privilege, and cultivated the practice of sacred praise. But what is altogether conclusive on this subject, is the evidence arising from the facts recorded respecting Jubal, Laban and Job. Whatever may be said of the wickedness of Cain's race, Jubal, whose name signifies a trumpet, invented the harp and or gan, about 300 years after the birth of Mahalaleel; which was then but about the third part of man's life. Whatever too was the use to which they then applied these instruments, we are fully informed of their being admitted into the sacred service afterward; and we see no improbability in their having been so employed before the flood. impression is much strengthened, by the circumstance of Laban, one of Shem's descendants, being so familiar with the use of songs, and tabret and harp. This In the time of Job, we see by the book itself, which is a sacred poem, that the cultivation of poetry was carried to the greatest perfection; and by the conversations that are recorded, that it was employed for mirth and jollity, chap. |