cy upon us. Thou that takest away the sins of the world, receive our prayer. Thou that sittest at the right hand of God the Father, have mercy upon us.

members of the Jewish Church, for the purpose of praising God, both on public and private occasions. They are usually called the Psalms of David, from his composing the greater part of them. The other authors, whose names are mentioned, are Asaph, Ethan, Heman, Moses, and Solomon, but to each of the four last is ascribed only a single psalm; except we suppose that Solomon wrote the seventy-second as well as the hundred and twentyseventh. Of the 150, about 70 are expressly attributed to David; and there is internal evidence that others, which do not bear his name, are of his composition. From the number and excellence of David's psalms, he is, in the records of his own times, styled "the Sweet Psalmist of Israel."

Being not merely works of human ingenuity, but dictated by the Spirit of God, they are adapted to all states and conditions of the Church. They are found to be as useful to Christians of the present day, as they were formerly to the Jews, or even to the persons themselves by whom they were originally written. From this comprehensive character, and from the intrinsic merits of subject and composition, the psalms have always deservedly been held in the highest estimation. Whatever difference of opinion may have existed among the ancient Christians, either with regard to speculative points of theology, or external forms of worship, all agreed in the use of these hymns, as the most effectual instrument of devotion.

"The ancients, when they speak of the psalms," says Hooker, use to fall into large discourses, shewing how this part, above the rest, doth of purpose set forth and celebrate all the considerations and operations, which belong to God: it magnifieth the holy meditations and actions of divine men: it is of things heavenly and universal declaration, working in them whose hearts God inspireth with a due consideration thereof, an habit or disposition of mind, whereby they are made fit vessels both for receipt, and for delivery of whatsoever spiritual perfection. What is there necessary for men to know, which the Psalms are not able to teach? They are to beginners an easy and familiar introduction, a mighty augmentation of all virtue and knowledge in such as are entered before, a strong confirmation to the most perfect. Heroical magnanimity, exquisite justice, grave moderation, exact wisdom, unwearied patience, the mysteries of God, the sufferings of Christ, the terrors of wrath, the comforts of grace, the works of Providence over this world, and the promised joys of that world

which is to come, all good necessarily to be either known, done, or had, this one celestial fountain yieldeth. Let there be any grief, or disease incident to the soul of man, auy wound, or sickness named, for which there is not in this treasure house a present comfortable remedy at all times ready to be found. This is the very cause, why we iterate the Psalms oftener than any other part of Scripture besides; the cause wherefore we inure the people together with their minister, and not the minister alone, to read them, as other parts of Scripture he doth." SHEPHERD.

It is certain the temple service consisted chiefly of forms taken out of this book of Psalms, 1 Chron. xvi. 1, 7—37; 1 Chron. xxv. 1, 2 ; and the prayers of the modern Jews are also most chiefly gathered from thence. The Christians undoubtedly used them in their public service in the Apostles' times. 1 Cor. xiv. 26; Col. iii. 16; and in the following ages it is plain, that they sang the Psalms in the Church by turns, each side answering the other⚫ indeed it appears the Psalms were placed about the beginning of the prayers, soon after the Confession; and that they were so often repeated at Church, that the poorest Christians could say them by heart, and used to sing them at their labours, in their houses, and in their fields. The author of them, holy David, first set them to vocal and instrumental music; and pious antiquity did use them in their assemblies with music also; and so we may very fitly do, where we have convenience, for this makes our Churches the very emblem of the heavenly choir, which is always represented as praising God in this manner: and experience shews, that music works very much on the affections of well tempered men; it calms their minds; composes their thoughts; excites their devotion; and fills their soul with a mighty pleasure, while they thus set forth his praise.

The Church having thus fitted the Psalms for daily use, it is our duty to say or sing them with great devotion; and if we have performed the foregoing parts of the Liturgy as we ought, nothing can fit us better to sing David's Psalms with David's spirit; for all that hath been done hitherto was to tune our hearts, that we may say, "O God, my heart is ready," or fixed: "I will sing and give praise," Ps. cviii. 1. And, as St. Basil notes, this frame of spirit is more necessary in the use of the Psalms, than of any other part of Scripture, the rest being only read to us, but every man is to repeat these as his own words. Dean Comber.

Then shall be read the first Lesson, (22,) according to the Table or Calendar;

As it is so primitive and useful an order to have the Psalms thus read; and as this "Psalter" is an entire body of devotion, having different forms, to exercise several graces, by way of internal act and spiritual intentions, containing in it, confessions, thanksgivings, prayers, praises, and intercessions; let every one be sure to do it standing, sitting being only allowed whilst the Lessons or the Epistle is reading. Collis.

(19.) The Christian Church has uniformly appointed the Psalms to be repeated oftener than any other part of Scripture, excepting only that divine form of prayer, which was taught by our Lord himself, and in our Church makes a part of every service. "Christians," says Chrysostom, "exercise themselves in David's Psalms oftener than in any part of the Old, or New Testament.-Moses the great Law-giver, who saw God face to face, and wrote of the creation of the world, is scarcely read through once a year. The Holy Gospels, where Christ's miracles are preached, where God converses with man, where devils are cast out, lepers are cleansed, and the blind restored to sight, where death is destroyed, where is the food for immortality, the holy sacraments, the words of life, holy precepts, precious promises; these we read over once or twice a week. What shall I say of blessed Paul, the preacher of Christ? His epistles we read twice in the week. We get them not by heart, but attend to them while they are reading.-But as to David's Psalms, the grace of the Holy Spirit has so ordered it, that they are repeated night and day. In the vigils of the church, the first, the midst, the last, are David's Psalms. In the morning, David's Psalms are sought for, and the first, the midst, and the last, is David. At funeral solemnities, the first, the midst, and the last, is David. In private houses the first, the midst, and the last, is David.-Many that know not a letter can say David's Psalms by heart."

Jerome tells us, that "in the morning, at the third, sixth, and ninth hour, in the evening, and at midnight, David's Psalms are sung over in order, and no man is suffered to be ignorant of David's Psalms."

from the times of the Apostles, the recitation of Psalms has every where formed one principal part of the service of the Church. Some of the early Christians, in particular those of the East, rehearsed sometimes twenty, sometimes sixty psalms in a day. About the year 350, in the Churches of Egypt, twelve were repeated in the morning, and the same number in the evening. This practice made its way into the western Church; for from Jerome we learn, that the whole book of Psalms

after which shall be said or sung the following Hymn.

was read over once in seven days. If twenty-four were read every day, the whole would be read in somewhat less than a week.

With us the Psalms are recited much oftener than any other part of Scripture, and thus far our established practice corresponds with the usage of the ancient Church. At the same time, that all the Psalms may be read in course, and that our Morning and Evening Prayer may not tire or disgust by its prolixity, we assign, for this purpose, the term of thirty days. SHEPHERD.

Standing has usually been considered as the most proper attitude for praise and thanksgiving. Accor 1ingly we find that, in the ancient Church, the Psalms were almost universally recited in this posture. ib.

The alternate recitation of the Psalms is not, as far as I at present recollect, enjoined by any Rubrick, nor by any other injunction of our Church. But we uniformly adopt it, and in defence of our practice, we have to allege, that it is perfectly congenial to the usage of antiquity, is sanctioned by the recommendation of the wisest and best among the fathers, has been ratified by respectable councils, and the most approved ecclesiastical laws, and is obviously calculated to keep up the attention, and assist the devotion of the people.

ib.

(20.) In some parts of the eastern Church Gloria Patri was formerly repeated at the end of the last psalm, which was called Alleluja, because they always selected for the concluding psalm one of those which had the title Alleluja prefixed. The concluding psalm was likewise called Antiphona, or the Antiphonial Psalm, from its being recited in alternate portions, that is, nearly in the same manner in which we repeat all the Psalms.

The ancient practice, however, of all the western Churches, (that of Rome alone excepted) was to repeat Gloria Patri at the end of every psalm There is a peculiar propriety in this. The Doxology serves for a general application to each psalm. And as a penitential psalm may be followed by a psalm of thanksgiving, and that succeeded by one of adoration or prophecy, if they were not separated by this Doxology, or something of the like nature, subjects very distant and distinct might be strangely and improperly united. SHEPHERD.

(21.) For remarks on the Gloria in excelsis, see the Commentary on the Communion Service.

T. C. B.

(22.) From the Exhortation, at the opening of the service, we learn that one principal end of our meeting together in the house of God, is, " to hear his most holy word." After reciting a portion of the psalms there is a peculiar propriety in reading other parts of Holy Scripture. Our minds being

devated and our affections warmed, by celebrating the praises of God, we are prepared to listen with attention and reverence to the history of his providence, the dispensation of his grace, and the rules of our duty. Here therefore follow, with the intervention only of a hymn, two lessons, the first taken from the Old Testament, the second from the New. The course pursued by the Church points out the order and disposition of the two covenants, and shews the harmony and connexion that exists between them. SHEPHERD.

After the Psalms follow the Lessons. For having, according to the Exhortation, "set forth God's most worthy praise," we proceed to "hear his most holy word." And then a respite is given to the bent of the mind: for, whereas in the work of praising it was active, in hearing it is only attentive. Besides, a different faculty of the soul is now called into employment. In the Psalms the will and affections were employed; but now in the Lessons chiefly the understanding. And, as with the members of the body, so with the faculties of the mind, a change of employment prevents weariness, and affords relief. Dr. Eisse, Dr. Bennet. He, which prayeth in due sort, is thereby made the more attentive to hear; and he, which heareth, the more earnest to pray. Hooker.

That they, who are blessed with a revelation from God, should read and hear it with reverence, when they assemble to worship him, is a plain dictate of reason and religion. Accordingly the Jews "read Moses and the Prophets in their synagogues of old time," as the book of Acts informs us, Acts xiii. 27, IV. 21; and so indeed do writers of their own, in the same age with it: who boast of the practice as a most useful and honourable distinction peculiar to their nation, that the laws of life were thus published to all the people. The primitive Christians, as one of the earliest apologists for them, Justin Martyr, tells us, read at their meeting, both the Jewish prophets, and the writings of the apostles, in proper portions. And when the Church of Rome had broken them into small fragments, interrupted with other things; and had continued to read even these in Latin, after it was no longer understood; our Church rectified both errors; and hath taken care that the Old Testament should be gone through once a year and the New thrice. Only we omit some parts of the former; which are repetitions of what is related in other parts, or hare lists of genealogies and families, or too mystical and abstruse to be edifying in publick; on which last account we omit also the book of Revelation, excepting two or three chapters; matters of such difficulty being wisely thought fitter for the private meditation and study of those, who are qualified to engage in them.

The order, in which the books of both Testaments are read, is that in which they stand. Only in the Old, the Prophet Isaiah, containing the fullest predictions of Christ's coming and kingdom, is placed at the approach of his nativity and in the New, the Gospels and Acts are the Lessons for the morning, and the Epistles for the afternoon. In this manner we make provision for every day in the year: and hence one great recommendation of daily attendance on public prayers, where there are opportunities for it, is, that by means of it we shall proceed regularly through the sacred writings, and preserve the due connection of the several discoveries, made in them to man. But for the first Lessons on Sundays, those chapters of the Old Testament are selected, which appear to be most useful. The second Lessons being from the New, there was no necessity, and little room for choice. And to Holy days such portions of both are adapted, as best agree with the occasion. Abp. Secker.

Whilst the Scriptures are reading, the people should reverently attend to what is read, considering that it is the Word of God, which is the rule of their duty, and by which they shall be judged at the last day. And whensoever any thing applies to their own case, whether it be instruction or correction, comfort or reproof, let them take particular care thereof, and treasure it up in honest hearts, and endeavour to conduct themselves according to it in the whole course of their conversation. Thus the publick reading of God's word will become truly profitable, and they will have reason to return God special thanks for every opportunity of hearing it: whereas otherwise it will only aggravate their sins, and increase their condemnation. Dr. Bennet.

With respect to the Apocryphal books it may be observed, that they are read in the congregation, not as divine, but as venerable for their antiquity and for the spirit of religion that breathes in them. that the doctrine of them in the main is excellent, and the narrations instructive; that they were quoted with respect in the first ages of Christianity; that they were read in publick from very early ages; that it would have given great and needless offence at the Reformation to have left them out entirely; and that they are never appointed for the Lord's day. At least the second Lessons are at all times canonical Scripture: of which a great deal more is read, besides the Psalms, even in those of our Churches which have not week-day prayers, than in any one congregation not of the Church of England. Abp. Secker.

Upon Saints'-days another order is observed: for upon them the Church appoints Lessons out of the moral books, such as the Proverbs, Ecclesiastes, Ecclesiasticus, and Wisdom, which containing ex

Note, That before every Lesson, the Minister shall say, Here beginneth such a Chapter, or Verse of such a Chapter, of cellent instructions of life and conversation, are fit to be read upon days of saints, whose exemplary lives and deaths are the causes of the Church's solemn commemoration of them, and commendation of them to us.

Other holydays, such as Christmas-day, the Circumcision, the Epiphany, &c. have proper Lessons appointed suitable to the occasions.

And, as for the second Lessons, though generally the Church observes the same course on Sundays as on week-days, yet on some particular holydays and saints'-days such Lessons are appointed, as either explain the mystery, relate the event commemorated, or apply the example.

Wheatley.

The proper Lessons are very well chosen, especially those for particular occasions: some of which, particularly Gen. xxii. for Good-Friday, are the same which the Church used in St. Augustin's time. Dean Comber.

There being in the English Book, select Lessons from the Old Testament, for Sundays, was thought useful; and the reasons for it seemed to justify the taking of select Lessons from the New. Whether it has been done with judgment, and whether the same may be said of the moderate changes made in the columns of Lessons from the Old, must be left to every man's opinion.

BP WHITE.

The arrangement of lessons from the Old Testament appointed for Sundays in the American Church, is different from that observed in the English. From Advent to Septuagesima nearly the same order is observed in both; but from Septuagesima to Easter, in the American service, passages from the prophets of a penitential character, or exhorting to repentance, are read; from Easter to Whitsunday, chapters from the prophets adapted to the seasons; and from Trinity Sunday to the 22d Sunday after Trinity, selections from the Historical Books. The remainder of the year, the lessons from the book of Proverbs coincides nearly with those in the English service. The lessons from the New Testament in the English Prayer Book, are those appointed for the day of the month. In the American, there are lessons specially appointed for all the Sundays in the year. The principal part of these alterations were made in what is now called "the proposed Book," or the Liturgy set forth under the authority of the Convention of 1785; and the following reasons are given for them in the preface. "The same reasons which occasioned a table of first lessons for Sundays and other holy-days seemed to require the making of a

such a Book: And after every Lesson, Here endeth the first, or the second Lesson. (23.)

table of second lessons also, which is accordingly done. Those for the morning are intended to suit the several seasons, without any material repetition of the epistles and gospels for the same season; and those for the evening are selected in the order of the sacred books. Besides this the table of first lessons has been reviewed; and some new chapters are introduced on the supposition of their being more edifying; and some transpositions of lessons have been made, the better to suit the seasons." The committee who where empowered by the convention of 1785 to form the Calendar, were the Rev. Dr. White, the present venerable Bishop of Pennsylvania, the Rev. Dr. Smith, and the Rev. Dr. Wharton. The committee appointed by the convention of 1789, to prepare a Calendar and Table of Lessons for morning and evening prayer throughout the year, were the Rev. Dr. Parker, (afterwards Bishop of Massachusetts,) the Rev. Dr. Moore, (afterwards Bishop of New-York,) the Rev. Mr. Bond, Dr. Clarkson, and the Rev. Mr. Jarvis, (afterwards Bishop of Connecticut.) Their report having been amended by the house of Bishops, was ratified by the Convention, and is now the order used in the American Church.

Note to the American edition of Wheatley. (23.) Before every Lesson the minister is directed to give notice to the people what chapter he reads, by saying, Here beginneth such a chapter, or verse of such a chapter, of such a book: that so the people, if they have their Bibles with them, may, by looking over them, be the more attentive. The care of the primitive Church in this case was very remarkable. Before the Lesson began, the Deacon first stood up, calling out aloud, Let us listen, my brethren; and then he that read invited his audience to attention, by introducing the Lesson with these words, Thus saith the Lord. After every Lesson the minister with us is also directed to give notice that it is finished, by saying, Here endeth the first or second Lesson; which is the form now prescribed instead of the old one, Here endeth such a chapter of such a book, which were the words enjoined by all our former Liturgies.

As for the people, there is no posture prescribed for them; but in former times they always stood, to shew their reverence. It is recorded of the Jews in the book of Nehemiah, that when Ezra opened the book of the law, in the sight of the people, all the people stood up. And in the first ages of Christianity those only were permitted to sit, who by reason of old age, or some other infirmity, were not able to stand throughout the whole time of divine service. WHEATLEY.

Te Deum laudamus. (24.) WE praise thee, O God; we acknowedge thee to be the Lord.

All the earth doth worship thee, the Father everlasting.

To thee all Angels cry aloud; the Heavens, and all the Powers therein.

To thee, Cherubim and Seraphim continually do cry.

Holy, holy, holy, Lord God of Sabaoth. Heaven and earth are full of the majesty of thy glory.

The glorious company of the Apostles praise thee.

(24.) In the circle of Christian duties, there is none more delightful, none more generally necessary, than that of praise. As God in every thing shews mercy, so must we "in every thing give thanks, (1 Thess. v. 18.) teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in our hearts unto the Lord." (Col. iii. 16.) Hymns of praise are peculiarly becoming in the house of God: and from the days of our Saviour and his Apostles to the present times, the recitation of songs of thanksgiving has ever constituted one principal part of the public worship.

Besides the Psalms, and the sacred writings, hymns of human composition were admitted into the publick service. Such, in all probability, was the hymn, which a Roman historian and inquisitor informs us, the Christians of the first ages, "in their antelucan assemblies, addressed to Christ as God."

From ancient canons and authentic records it ap pears, that hymns were intermingled with the other parts of the service, and in particular, that after the reading of a portion of the Old and New Testament, a psalm or hymn was usually sung. Now this is the very order which the Church of England observes in her service. Both in her Morning and Evening Prayer, she appoints a hymn to be used after the first Lesson, and another after the second. By this grateful variety the mind of the devout worshipper is secured against distraction, relieved from languor, and enabled to proceed with attention and fervour. SHEPHERD.

This ancient and excellent Hymn is said to have been composed by St. Ambrose and first sung at the baptism of St. Augustin: though afterward the people, as St. Ambrose himself saith, daily repeated it with great devotion and delight. It contains three particulars. First, an act of praise offered to God by us, and by all creatures as well in earth as in heaven; particularly the angels, and the saints which are there, join with us. Secondly, a con

The goodly fellowship of the Prophets praise thee.

The noble army of Martyrs praise thee. The holy Church, throughout all the world, doth acknowledge thee:

The Father, of an infinite majesty; Thine adorable, true, and only Son; Also the Holy Ghost, the Comforter. Thou art the King of Glory, O Christ. Thou art the everlasting Son of the Father.

When thou tookest upon thee to deliver man, thou didst humble thyself to be born of a virgin.

fession of faith; declaring the general consent untc it, and the particulars of it; namely, concerning every Person in the Trinity, the Father, Son, and Holy Ghost; and more largely concerning the Son, as to his divinity, his humanity, and particularly his incarnation; his death; his present glory ; and his return to judgment. Thirdly, a supplication grounded upon it; 1. for all his people, that they may be preserved here, and saved hereafter; 2. for ourselves, who daily praise him, that we may be kept from future sin, and be pardoned for what is past, because we trust in him. Dean Comber.

It appears certain, that this hymn was used generally by the Church in her publick devotions before the middle of the sixth century, at which time St. Bennet instituted his order, and prescribed the singing of this hymn as one of his rules. Dr. Nicholls. The author however was probably not St. Ambrose, but Nicetius, a Bishop who lived at that time. But be he the author, or be he not, the frame is so excellently modelled, that the Church could not injoin a better of human structure: and indeed it is the structure only that is human, the materials being divine, and of sacred derivation. L'Estrange.

Whoever was the author of the Te Deum, its excellence is surpassed by no human composition. Indeed the composition alone is human, the materials are of divine original. Ever since its introduction into the offices of the Church, which took place in the sixth century, it has deservedly been held in the highest estimation. And the venerable compilers of our Liturgy have with great propriety retained this hymn in the daily Morning ser

vice.

It was the complaint of Dr. Bennet, and is still to be lamented, that in the use of this hymn many are exceedingly careless. Some repeat it with so little attention and zeal, that they seem neither to regard what they say, nor to consider to whom the hymn is addressed. The language, he observes, is wonderfully sublime and affectionate, and we cannot