[Sept. 30th, 1866.]
I. Praise is the ascription of anything commendable to its object.
Since it includes, 1. The ascription of commendable attributes. 2. Of praiseworthy acts, that is, of acts which evince excellence. 3. Of benefits, which reveal the power and the disposition to do good. Hence in Scripture men and all rational creatures are called upon and required to praise God.
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For all his divine perfections, natural and moral, his infinite greatness; for his wisdom, power, holiness, justice, goodness and truth.
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For his wonderful works, of creation, of providence, of redemption.
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For all his blessings, of creation, providence and redemption. These are inexhaustible topics of praise, for all creatures and for all eternity.
II. Praise is a natural and proper exercise.
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Because it is due to God. It is objected that God does not delight in hearing his goodness and greatness recounted. This is one of the mistakes arising from reasoning from man to God. Because adulation and laudation may be inappropriate or offensive to men, it is argued that it must be to God. But it is inappropriate and offensive when addressed to men. 1st. Because creatures are not in themselves worthy; and 2d. Because the exercise of such feelings and their expression are not healthful. But in the case of God, these reasons do not apply. God is infinitely worthy, and the expression of the sentiments and feelings in view of his perfections, is in the highest measure beneficial.
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Therefore the second reason is, that praise is as it were involuntary. It is forced from us by the exhibition of beauty, excellence and goodness, and especially of that goodness as exercised toward ourselves.
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It is not only thus natural; it is also healthful. It raises the soul measurably into sympathy and fellowship with the excellence commended. It is therefore an indispensable part of worship.
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Because the Scriptures command us to praise God; they are filled with examples of that part of worship.
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Heaven is represented as a state and place in which this vocation is uninterrupted. It is therefore the expression of blessedness, and productive of it.
III. The mode of praising God.
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It must be in the heart and with the understanding. If these do not concur, it is an offensive and injurious mockery.
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In silent contemplation, when the soul is filled with admiring views of God, Christ, the glory of God in himself, in his works, and in his benefits to us. This may be special and occasional, or it may be habitual and constant, as the incense never ceased and the lights were never extinguished.
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In our prayers, and in every other form of utterance, in our intercourse, or address to our fellow-men.
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In singing. That it is proper is plain, 1st. Because it is natural. 2d. Because it tends to exalt the feelings of admiration and gratitude. 3d. Because it is commanded in Scripture, and practiced by divine appointment in the Church.
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The singing or music of the Church should be conducted on the following principles. 1st. On the principle that it is a means and not an end. Whenever the singing or music is so elaborate as to distract attention from God to itself, it is subversive of the end designed, and productive of evil. This is a common evil in the Greek, Latin, and often in Protestant churches. 2d. It should be as excellent, with the limitations specified, as possible, because it answers its end in proportion to its excellence, and exalts and refines the people. 3d. It should be appropriate, i.e., not martial nor festive, but devotional music. 4th. It should be so conducted as to secure the co-operation of the people. This is their right, and it is a great good to them. In prayer there must be one to lead, and others join in silence, because a multitude praying together would produce confusion even when having the same form of prayer; but in praise, no such confusion is occasioned, but the highest end of singing is thus secured.
The happiest, holiest, and most useful Christians, those most heavenly in their disposition and state, are those who praise God most and best.
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