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Thomas Dickson Baird.

An inquiry into the privilege and duty of the Christian church, in the exercise of sacred praise: a chronology and history of Scripture songs .. online

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lic, he adopted the plan of separate and private
conversations, to fill their minds with a variety of
difficulties and dissatisfactions, for the purpose
of proselytism, until the best informed among
*my people, as well as among those of my breth-
ren to whose council I had access, were decided-



KM INTRODUCTION,

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The use 1 intend to make of these tables, in the tliscus.-
.slon of the present question, is, to show that the Patriarchs
were in the practice of offering up the sacrifice of praise to
Ood; that their songs make no part of the inspired volume^
and that, therefore, they must necessarily class with hu-
man 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 re-
specting 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, ad-
mit, that Adam nnderstood 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
joyj"andlhe declaration, '* whoso offereth2)raise, 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, know-
ing it, they neglected to practise accordingly. This is al-
so further probable, from the declaration of scripture when
relating the birth of Enos, "Then began men to call upon
the name of the Lord," an expression which has been dif-
ferently explained, but which appears to have nothing ei-
ther ambiguous or difficult in it. When Cain had slain his
brother Abel, there appears to have been none left, who
lived in thefearof 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 SSoth 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, with-
out 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 suf-
ficient number, of a better race, to encouraj>;e each other
in a public and united practice of piety and religious wor-
ship. "To call upon the name of the Lord" appears to
intend prayer, 1st Kings, xviii, 24, and 2d Kings, v. 11—



BEPORE THE LAW. '^

Praise, 1st Chron. xvi. 8; Ps. cv. 1, and Is. xii. 4-~an(l
relidous worship in general, Ps. cxvi. 17— Zeph. iii. 9—
Acts ii. 21.— Rom. X. 13, and 1st Cor. i. £. In the te^^c
before us, then, we see the evidence of uniting m 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 ol
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.


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Online LibraryThomas Dickson BairdAn inquiry into the privilege and duty of the Christian church, in the exercise of sacred praise: a chronology and history of Scripture songs .. → online text (page 2 of 16)