than Prayers; and, as being so, are less a direct address to the Throne of Grace than a sort of intercourse, first with oneself, then with one's brethren, then with Saints and Angels, nay, even the world and all creatures. They consist mainly of the praises of God; and the very nature of praise involves a certain abstinence from intimate approaches to Him, and the introduction of other beings into our thoughts, through whom our offering may come round to Him. For as He, and He only, is the direct object of prayer, so it is more becoming not to regard Him as directly addressed in praise, which would imply passing a judgment on Him who is above all scrutiny and all standards. The Seraphim cried one to another, "Holy, Holy, Holy," veiling their faces; neither looking nor speaking to Him. The Psalms, then, as being praises and thanksgivings, are the language, the ordinary converse, as it may be called, of Saints and Angels in heaven; and, being such, could not be written except by men who had heard the "unspeakable things" which there are uttered. In this light they are more difficult than Prayers. Beggars can express their wants to a prince; they cannot converse like his courtiers.
Much the same remark may be made about the Songs or Canticles of the Church, which are also inspired, and are a kind of Psalms written for particular occasions, chiefly occasions of thanksgiving. Such are the two Songs of Moses, the Song of Hannah, those in Isaiah, the Song of Hezekiah,