Psalmody.
"It is a good thing," etc. Songs of praise are a very ancient custom in the Church of God. David, "the sweet singer of Israel," and his brother psalmists (Asaph and the rest) were inspired to provide a manual of devotion, public and private, which will never fall into disuse while there is a Church on earth. But long ages before, when Israel for the first time stood on safe ground, breathing free air, a mighty song of praise went up on the Red Sea shore; in remembrance of which, in St. John's visions of the heavenly glory, he heard the ransomed in the heavenly temple sing "the song of Moses the servant of God" as well as "the song of the Lamb" (Revelation 15:3). There have been times in which the voice of holy song—at all events, of congregational psalmody—has fallen silent, or nearly so. But these have not been times of flourishing life, of growing piety. Times of great spiritual revival have commonly been associated with a great outburst of praiseful song. "It is a good thing to give thanks and to sing praises."
I. First, because THIS PART OF WORSHIP MOST DIRECTLY SEEKS GOD'S GLORY. Prayer glorifies God indirectly in acknowledging our dependence on him, our sin and unworthiness, our faith in his promises, and desire to serve him; glorifies Christ, as our Mediator, Sacrifice, Redeemer, Master, "the Light of the world;" glorifies the Holy Spirit, by whom alone we can pray aright. So, again, the reading of Scriptures as God's Word; the preaching of the gospel as God's message; and devout hearing, all glorify God. But praise glorifies God directly as its sole purpose. We ourselves fade out of view, or at least fall into the background. God fills our whole prospect, absorbs our thoughts. We praise him, not only because "he is our God," "the Father of spirits," but "for his excellent greatness"—for what God is in himself. We praise the Son, not only as our own Saviour, but as "the Brightness of the Father's glory, and the express Image of his Person." We praise the Spirit as "the Lord and Giver of life." Praise is therefore the highest exercise of our powers; the sublimest attitude of a created spirit.
II. The singing of praise is PUTTING TO THE BEST USE ONE or OUR NOBLEST FACULTIES. God might have given us hearing without any sense of melody and harmony; speech without song. By the wonderful structure of our organs of speech and hearing, and the capacity of harmonious vibrations bestowed on air and other substances, God has prepared an inexhaustible store of music, a whole world of delight, of which we might have been left without the slightest conception. And he has so tuned our nature that joyous or pathetic emotions naturally break into song. "Is any merry? let him sing psalms" (James 5:13).
III. PRAISE IS MEANT AND FITTED (FITTED, AND THEREFORE DESIGNED) TO BE THE MOST DELIGHTFUL PART OF WORSHIP. In prayer we gird on our armour, lay bare our weakness, take hold on God's strength to save us. The Word read and preached gives us manna from the skies, water from the rock; but also smites with the "two-edged sword," and at times lays us in the dust. But praise gives us wings; lifts us into the sunshine of God's countenance, within sight of the pearly gates and jasper walls, within hearing of the "new song before the throne." It is that part of earthly worship in which we come nearest to the worship of heaven.
IV. Lastly, PRAISE IS A RICH MEANS OF GRACE, CAPABLE OF A POWERFUL REFLEX ACTION ON OUR OWN SOULS; helping to fill us with "love, joy, peace." Paul and Silas felt this when in the dungeon they not only prayed, but "sang praises to God."
CONCLUSION. Enforce the duty of cultivating musical gifts and consecrating them; and of taking earnest part in Church psalmody.