time, from the bondage of Egypt, we find a general song of triumph, or prayer of thanksgiving. That it was composed, and known by them all, (being probably the production of Moses under the inspiration of God,) we may infer from this circumstance, that all the people and Moses sang it, and Miriam and the women danced to it in tune. This must, I say, have been pre-composed, and known by all, otherwise they all, even men and women, could not have sung and danced in unison; unless we can suppose, that God inspired them all to perform the same thing, in the same words, at the same time, and in the same tune-an event beyond any miracle recorded in Scripture, andinconsistent with our notions of inspiration, which, whilst it suggested thoughts and ideas, and filled the mind with truth, left the language and expression to the inspired person's own judgment and choice. Hence, we may remark the striking varieties of style in the sacred penmen, arising from their different habits

and manner of expressing themselves. Had there been any instance of such minute and particular inspiration, we might reasonably suppose that this song or prayer had been effected by it; but as there is not, it is fair to infer, that, though composed under the spirit of inspiration for the occasion, probably by Moses or Aaron, the words and tune of it were arranged and known before all the people joined in it and therefore, it is a set form.

The next set form which we find is in Deuteronomy xxi. 7, 8., which was appointed by God himself to be used by the elders, next of kin to any Israelite found slain, as an oath of deprecation or protest of innocence." Our hands have not shed this blood, neither have our eyes seen it. Be merciful, O Lord, unto thy people Israel, whom thou hast redeemed, and lay not innocent blood to thy people of Israel's charge." Now, as this is a prayer, and one too appointed to be used on an occasion of great solemnity

and importance, no less than the depre cation of vengeance for blood spilt; and as it was given as a form, even before such an event could have taken place among the people, it cannot be looked upon in any other light than a pre-composed prayer,-pre-composed by God, and to be used, without distinction and variation, by all persons under similar circum

stances.

What can be more express for the use of set forms than the last six verses of Numbers vi.?" And the Lord spake unto Moses, saying, Speak unto Aaron and unto his sons, saying, On this wise shall ye bless the children of Israel, saying unto them, The Lord bless thee, and keep thee: The Lord make his face shine upon thee, and be gracious unto thee: The Lord lift up his countenance upon thee, and give thee peace. And they shall put my name upon the children of Israel, and I will bless them."

Though this is not exactly a supplication, yet it is an official benediction,

breathing grace and holiness, and was used in the public service of the Jews, by the priests, at the command of God. That it is a form, cannot be questioned.

The song of Deborah and Barak (Judges v.), uttered as it was by them, "with one mouth," must have been, on that account, in some measure arranged and composed before they sang it: and, as many parts of it are addressed to God, not only in thanksgiving, but in supplication also, it affords another evidence in favour of the use of set forms, on public occasions, in the earliest period of the Jewish church. Were there no other proofs extant of this usage, these instances would give us some warranty for the practice of forms in our public worship. But there is another testimony of great value, because it shows that stated services were used not only occasionally but in continuance, not only individually but officially. I mean that appointment made by David (1 Chronicles xxiii. 30.) which established "the Levites to stand every

morning to thank and praise the Lord, and likewise at even." The prescribed form contained in chap. xvi. from verse 8. to verse 37., is a strong proof of this; for, not only did David deliver it "into the hand of Asaph and his brethren, to thank the Lord," but at the end of it, "all the people said Amen, and praised the Lord.” That this arrangement, made by David, was afterwards practised, both after the building of the first temple by Solomon, and its re-establishment after the Babylonish captivity, we learn from 2 Chronicles xxix. 30.; Ezra iii. 10, 11.; and Nehemiah xii.

Josephus, the Jewish historian, also informs us that the Psalms of David were regularly sung in their temple service. That portions of the law also were read, is equally clear; and that pre-composed prayers were used of old, is ascertained from the same historian, who says, that the Jews received prayers from their forefathers. All which proves that they, although in their religious polity guided by God himself, left neither the manner,