utter any thing more pious and heavenly. Let our souls be warmed with correspondent affections. Let us mentally speak the versicles, which we do not pronounce with our lips, and make the whole hymn one continued act of ardent and intense devotion. Of the various excellencies of Te Deum, its methodical composition is not the least considerable. It is divided into three parts, each in its original form, composed of ten versicles. In its present state it is observable, that there is an odd versicle, and that the first part consists only of nine; for the versicles which were formerly the first and second, have since been united into one. The first part is an act of praise, or an amplified Doxology. The second, a confession of the leading articles of the Christian Faith. The third contains intercessions for the whole Church, and supplications for ourselves. The nine introductory versicles, which anciently were ten, are entirely eucharistical, consisting of praise. Having heard the promises, or threats of the Almighty, and persuaded by the precepts, or warned by the examples, contained in the first Lesson, we begin this hymn with praising the inspirer of the sacred volume from which the Lesson is extracted. 1. We first express our gratitude to God, and acknowledge his supreme authority over all his creatures. 2. To heighten our devotion, we turn our eyes towards the rational part of his creation upon earth, who in general we presume, as well as ourselves, daily perform this duty. 3. We then direct our attention to the inhabitants of Heaven, one principal part of whose employment, and one chief source of whose happiness, we are taught to believe, is to glorify God's holy name. 4. This hymn not only opens to us a view of Heaven, but with the evangelical prophet (Isa. vi. 3.) and beloved disciple (Rev. iv. 8.) it carries us thither, to behold the various order of angels, cherubim, seraphim, and all the heavenly powers. 5. In honour of the glorious trinity, they continually sing, "Holy, Holy, Holy, Lord God of Hosts, the whole earth is full of thy glory:" In which divine hymn they acknowledge God to be JehovahSabaoth, [SABAOTH is the plural number of a Hebrew word, and signifies armies, or hosts, as it is commonly rendered in the translation of the Bible.] or the original author and absolute governor of all powers both in heaven and earth-6, 7, 8, 9. The hymn proceeds to invite us to join with the angelic Hosts, with the prophets, apostles, and martyrs, in praises to God now, as we expect to be united with them in glory hereafter. The ten following versicles, which compose the second part of the hymn, are a confession of faith, each article of which contains an additional motive to praise God. The Angels and glorified spirits see God face to face. As we behold his glory only by the eye of faith, we cannot better set forth his praise, than by giving our unfeigned assent to his revelation, and by professing our faith in him, whom the Host of Heaven worship and adore. 10. As members of the holy Catholic Church, we acknowledge the everblessed Trinity, 11. the infinite majesty of the Father, 12. the honor due to his only begotten Son, our Lord and Saviour, 13. and the divinity and personality of the Holy Ghost, our advocate in Heaven, our comforter on earth. 14. More especially we address ourselves to our Redeemer, and as he is very God of very God, we acknowledge him to be the King of glory, a title appropriated to the Lord of Hosts alone. 15. We declare, that he is the everlasting Son of the Father, not created as angels, nor adopted as men, but by eternal generation begotten of the Father, with whom he is co-eternal and co-equal. 16. The hymn proceeds to celebrate his mercies, and with joy and thankfulness declares that, when he undertook to deliver us from death eternal, and to accomplish our redemption, he disdained not to be conceived in the womb of the Virgin Mary, to partake of the same nature, and to become subject to the same infirmities with ourselves. 17. Being thus God and man, he submitted to the cruel death of the cross, and by dying for us overcame death, and disarmed it of the sharpness of its sting. By his meritorious sufferings he has procured for all true believers, admission into the kingdom of Heaven, from which they were excluded by their own sins, as well as through the transgression of their primitive father. 18. Our blessed Redeemer, as the reward of his obedience, sits on the right hand of God. He has already, in his human nature, taken possession of the kingdom of glory in the name of all his faithful followers, and dispenses it to all that believe in him. 19. From this height of glory, we believe, that he, the man Jesus Christ, will come to be our judge; and if we honestly endeavour to conform our lives to his Gospel, our very judge, who is now our mediator and intercessor, will be our advocate and friend. 20. Here our thanksgiving and confession of faith are naturally turned into prayer. Having contemplated the Saviour of the world, in his eternal glory, and in his state of humiliation and exaltation, we intercede for all the people of God, imploring internal assistance, and everlasting salvation: We beseech him to help them with his grace, and to enable them to perform their duty upon earth, and, 21. finally by his infinite mercy, to admit them to be numbered with those departed When thou hadst overcome the sharpness of death, thou didst open the kingdom of heaven to all believers. Thou sittest at the right hand of God, in the glory of the Father. We believe that thou shalt come to be our Judge. We therefore pray thee, help thy servants, whom thou hast redeemed with thy precious blood. Make them to be numbered with thy saints, in glory everlasting. O Lord, save thy people, and bless thine heritage. Govern them, and lift them up for ever. Saints whom he has already received into his rest and will reward with his glory. 22. That we may be assured of obtaining this heavenly inheritance, we entreat him to save his people from all evil, and bless his peculiar heritage, the Christian Church. 23. We beseech the shepherd of our souls to guide and direct us, whenever we err and stray, and when we stumble, and are liable to fall, to lift us up, to strengthen and support us against our spiritual adversaries. 24. This protection and support for ourselves and others, we solicit with humble confidence, because agreeably to God's will and our duty, we daily magnify his name in hymns, and, 25. worship him constantly in our prayers. 26. Sensible of our own infirmities, and assured that praise is not acceptable from the lips of sinners, we pray that we may be kept this day from committing sin; that temptation may neither deprive us of the benefit of our present devotions, nor indispose us for the return of duty on the following morn. 27. We know, that our transgressions are numerous and grievous. We therefore beseech Christ not only to preserve us from falling into sin, but also to forgive our past offences. We beseech him to look on our frailty and strengthen us; on our guilt and pardon us. We therefore reiterate our fervent petition, have mercy upon us. 28. Unless we find mercy for our past sins, we must be condemned, and except we obtain the grace of future assistance, we shall be overcome by our spiritual adversaries: we therefore pray the third time, that his mercy may lighten or fall upon us, and that it may comfort and invigorate us. Here we plead not our merits but our distress. On ourselves and all sublunary power we renounce dependance. Our confidence and trust we place only in his mercy and truth. 29. He who is faithful and just has promised, that he will save those who put their trust in him. We therefore conclude this hymn in the words of the Psalmist, expressing our hope, that we are in the number of those that trust in And we worship thy name ever, world without end. Vouchsafe, O Lord, to keep us this day without sin. O Lord, have mercy upon us, have mercy upon us. O Lord, let thy mercy be upon us, as our trust is in thee. O Lord, in thee have I trusted; let me never be confounded. Or this Canticle. (24.) O ALL ye Works of the Lord, bless ye the Lord; praise him, and magnify him for (24.) The Song of the Three Children is sometimes used, instead of the "Te Deum," after the first lesson: which, though it be not canonical Scripture, is an exact paraphrase of the 148th Psalm, being an elegant summons to all God's works to praise him, intimating that they all set forth his glory, and inviting us, who have the benefit of them, to praise and magnify his name with them. It begins with the whole creation, even "all the works of the Lord," and then particularizes the several parts of it with their inhabitants. Dean Comber. This was an ancient hymn in the Jewish Church, and adopted into the Christian worship in public devotion from very early times: being used, as St. Augustin affirms, in his time, on the solemn festivals of the Church. Indeed our Church doth not accept it for canonical Scripture, because it is not found in the Hebrew, nor was allowed in the Jewish canon. But, by whomsoever and upon whatever occasion it was composed or uttered, it is not only very ancient, but is a pious form of praise, and fit to excite a spirit of devotion in the reader. Dr. Nicholls, Dean Comber. St. Cyprian quotes it as a part of the holy Scriptures in which opinion he is seconded by Ruffinus, who very severely inveighs against St. Jerome for doubting of its divine authority; and informs us, that it was used in the Church long before his time, who himself lived A. D. 390. And when afterwards it was left out by some that performed divine service, the fourth council of Toledo, in the O ye Angels of the Lord, bless ye the Lord; praise him, and magnify him for ever. O ye Heavens, bless ye the Lord; praise him, and magnify him for ever. Oye Waters that be above the Firmament, bless ye the Lord; praise him, and magnify him for ever. O all ye Powers of the Lord, bless ye the Lord; praise him, and magnify him for ever. O ye Sun and Moon, bless ye the Lord; praise him, and magnify him for ever. O ye Stars of heaven, bless ye the Lord; praise him, and magnify him for ever. O ye Showers and Dew, bless ye the Lord; praise him, and magnify him for ever. O ye Winds of God, bless ye the Lord; praise him, and magnify him for ever. O ye Fire and Heat, bless ye the Lord; praise him, and magnify him for ever. O ye Winter and Summer, bless ye the Lord; praise him, and magnify him for ever. O ye Dews and Frosts, bless ye the Lord; praise him, and magnify him for ever. O ye Frost and Cold, bless ye the Lord; praise him, and magnify him for ever. O ye Ice and Snow, bless ye the Lord; praise him, and magnify him for ever. O ye Nights and Days, bless ye the Lord; praise him, and magnify him for ever. O ye Light and Darkness, bless ye the Lord; praise him, and magnify him for ever. O ye Lightnings and Clouds, bless ye the Lord; praise him, and magnify him for ever. year 663, commanded it to be used, and excommunicated the Priests that omitted it. Our Church indeed does not receive it for canonical Scripture, because it is not to be found in the Hebrew, nor was allowed in the Jewish canon: but it is notwithstanding an exact paraphrase of the 148th Psalm, and so like it in words and sense, that whoever despiseth this, reproacheth that part of the canonical writings. As to the subject of it, it is an elegant summons to all God's works to praise him: intimatiug that they all set out his glory, and invite us, who have the benefit of them, to join with these three children (to whom so great, and wonderful a deliverance was given) in praising and magnifying the Lord for ever. So that when we would glorify God for his works, which is one main end of the Lord's day; when the lesson treats of the creation, or sets O let the Earth bless the Lord; yea, let it praise him, and magnify him for ever. "O ye Mountains and Hills, bless ye the Lord; praise him, and magnify him for ever. O all ye green Things upon earth, bless ye the Lord; praise him, and magnify him for ever. O ye Wells, bless ye the Lord; praise him, and magnify him for ever. O ye Seas and Floods, bless ye the Lord; praise him, and magnify him for ever. O ye Whales, and all that move in the waters, bless ye the Lord; praise him, and magnify him for ever. Ŏ all ye Fowls of the air, bless ye the Lord; praise him, and magnify him for ever. O all ye Beasts and Cattle, bless ye the Lord; praise him, and magnify him for ever. O ye Children of Men, bless ye the Lord; praise him, and magnify him for ever. O let Israel bless the Lord; praise him, and magnify him for ever. O ye Priests of the Lord, bless ye the Lord; praise him, and magnify him for ever. O ye Servants of the Lord, bless ye the Lord; praise him, and magnify him for ever. O ye Spirits and Souls of the righteous, bless ye the Lord; praise him, and magnify him for ever. O ye holy and humble Men of heart, bless ye the Lord; praise him, and magnify him for ever. before us the wonderful works of God in any of his creatures, or the use he makes of them either ordinary or miraculous for the good of the Church this hymn may very seasonably be used. Though in the first Common Prayer Book of King Edward VI. Te Deum was appointed daily throughout the year, except in Lent, all the which time in the place of Te Deum, Benedicite was to be used. So that, as I have already observed, they were not originally inserted for choice: but to be used at different parts of the year. But when the second book came out with double Hymns for the other Lesson; these also were left indifferent at the discretion of the minister, and the words, Or this Canticle inserted before the Hymn we are now speaking of. WHEATLEY. This and the Te Deum are the only hymns used in our service, that are of man's composing. Our Church being careful, even beyond all the ancient • Then shall be read, in like manner, the second Lesson, (25.) taken out of the New Testament, according to the Table or Calendar; and after that, the following Psalm. Jubilate Deo. Psalm c. (26.) O BE joyful in the Lord, all ye lands; serve the Lord with gladness, and come before his presence with a song. Be ye sure that the Lord he is God; it is be that hath made us, and not we ourselves; we are his people and the sheep of his pasture. O go your way into his gates with thanksgiving, and into his courts with praise; be thankful unto him, and speak good of his (25.) The cause of reading first the Old Testament, then the New, and always somewhat out of both, is most likely to have been that which Justin Martyr and St. Augustin observe in comparing the two Testaments, "The Apostles," saith the one, "have taught us, as themselves did learn, first the precepts of the Law, and then the Gospels. For what else is the Law, but the Gospel foreshewed? What other the Gospel, than the Law fulfilled?" In like sort the other, "What the Old Testament hath, the very same the New containeth; but that which lieth there as under a shadow, is here brought forth into the open sun. Things there prefigured are here performed." Again, "In the Old Testament there is a close comprehension of the New; in the New, an open discovery of the Old. To be short, this method of publick reading either purposely did tend, or at the leastwise doth fitly serve, that from smaller things the minds of the hearers may go forward to the knowledge of greater, and by degrees climb up from the lowest to the highest things. Hooker. As by this harmony of the lessons the faith of the hearers is established; so by the order, wherein they are read, the understanding is enlightened. Whilst therefore the lessons, whether out of the Old or New Testament, are read in our ears, we should not let them pass away as a vulgar history, or an idle legend, or as the word of man: but rev erently listen to it, as it is in truth the word of God. For the minister in reading the Scriptures is, even as Aaron was, the mouth of God to the people: for which cause he is directed to turn his face to them as speaking to them from God, and to read standing, to signify his authority. When therefore he standeth up in order to read the lesson, let every devout hearer take that advice, which Eli gave to Samuel, waiting likewise in the sanctuary, saying within himself: "Speak, Lord; for thy ser For the Lord is gracious, his mercy is everlasting; and his truth endureth from generation to generation. Or this Hymn. (27.) Benedictus. St. Luke i. 68. BLESSED be the Lord God of Israel; for he hath visited and redeemed his people; And hath raised up a mighty salvation for us, in the house of his servant David; As he spake by the mouth of his holy Prophets, which have been since the world began; That we should be saved from our enemies, and from the hand of all that hate us. vant heareth." 1 Sam. iii. 9. And let us not only hearken, but apply what we hear; if examples, let these lead us; if precepts, let these teach us; if commands, let these bind us; if promises, let these encourage us; if threats, let these warn us; if mercies, let these comfort us; if judgments, let these awaken us. In whatsoever way the Lesson brings us instruction in righteousness, which it always does in some way, let us at the close answer with the congregation of Israel, saying in our hearts, "al that the Lord hath spoken, we will do." Exod xix. 8. Dr. Bisse. (26.) This Psalm is called Jubilate Deo, from its initial words in the Latin version, or in English, "O be joyful in the Lord." Its Hebrew title is, A Song of Praise. It is said to have been composed by David upon occasion of a publick thanksgiving, and was sung by the Jewish Church at the oblation of the peace-offering, as the priest was entering into the temple. And immediately after hearing the Gospel of peace, it is a form of praise perfectly suitable to every Christian assembly. For the divine attributes here celebrated, gracious goodness, everlasting mercy, never-failing truth, and parental care, are in the Gospel most fully displayed. This hymn was first added to our Morning Prayer in the Second Book of Edward VI. SHEPHERD. (27.) Having expressed our thankfulness to God in one of the abovementioned Hymns for the light and instruction we have received from the first Lesson; we are fitly disposed to hear the clearer revelations exhibited to us in the second. I. As to the second Lesson in the Morning, it is always taken out either of the Gospels or the Acts; which contain an historical account of the great work of our redemption: and therefore as the angel, that first published the glad tidings of salvation, was joined by a multitude of the heavenly hosts, who all break forth in praises to God; so when the Then shall be said the Apostles' Creed, by the Minister and the People, standing: And any Churches may omit the words, He descended into Hell, or may, instead of them, use the words, He went into the place of departed Spirits, which are considered as words of the sume meaning in the Creed. (28.) same tidings are rehearsed by the Priest, both he and the people immediately join their mutual gratulations, praising God, and saying, Blessed be the Lord God of Israel, for he hath visited and redeemed his people; and hath raised up a mighty salvation for us in the house of his servant David, &c. Being the Hymn that was composed by good old Zacharias, at the circumcision of his son, St. John the Baptist, and containing a thanksgiving to God for the incarnation of our Saviour, and for those unspeakable mercies, which (though they were not then fully completed) were quickly afterwards the subject of the whole Church's praises. WHEATLEY. When the Gospel was first published to the world, the angels sang praise; and all holy men to whom it was revealed, entertained these "good tidings" with great joy. And since it is our duty also, whenever we hear the Gospel read, to give glory to God, therefore the Church appoints this hymn, which was composed by holy Zacharias upon the first notice that God had sent a Saviour to mankind, and is one of the first Evangelical hymns indited by God's Spirit upon this occasion. Its original therefore is divine, its matter unexceptionable, and its fitness for this place unquestionable. Dean Comber. The Benedictus, as it stands in the English Book, comprehends the entire prophecy of Zacharias; but on account of its length, and the particular application of the latter part of it, the English Clergy generally give the preference to the Hundreth Psalm. In the American Book, the last ten verses are judiciously omitted. "This omission from the Benedictus," says Bishop White, was on the same principle with that from the 'Venite,' but I wish it had ended with the 3d verse." T. C. B. (28.) A sound faith is essentially necessary to a correct practice. It lies at the foundation of all true religion, and without it, no man can worship God aright. "He that cometh to God, must believe that ne is, and that he is a rewarder of them that diligently seek him." The holy Scriptures constantly urge the necessity of a correct and living faith, and describe it as an instrument or medium, appointed of God, through which we are made partakers of the various and important blessings of salvation These scriptures themselves since they I BELIEVE in God, the Father Almighty, Maker of heaven and earth: And in Jesus Christ, his only Son, our Lord; Who was conceived by the Holy Ghost, Born of the Virgin Mary, Suffered under Pontius Pilate, Was crucified, dead, and buried; He descended into hell; The third day he rose from the dead; He are the only revelation of divine truth, and contain every thing necessary for a Christian to believe, must constitute, in the largest sense, our Creed, or rule of faith. But since the scriptures, besides the fundamental doctrines of Christianity, comprehend also a great variety of truths of less importance, it became expedient for the Church to frame a summary of the articles of indispensable belief, which might be readily learned, and easily understood by all her members. To these articles of our belief we give the name of Creed-a term derived from the Latin word Credo, which signifies, I believe. In the Eastern Churches, it was commonly called Sumbolon, from the word Sumballo, to put together. The Creed which stands first in order, in our Liturgy, is called the Apostles' Creed. This Creed is, properly speaking, a profession of faith in the holy and undivided Trinity. In this point of view, it corresponds with the Doxology, which is a very compendious catholic creed; and they both derive their origin principally from the form of Baptism delivered by our Lord. There is an ancient, though fabulous, tradition, that this Creed was the joint work of the Apostles :-each one furnishing an article till the whole was completed. But it was termed the Apostles' Creed, not because it was composed by the Apostles themselves, in the very form of words in which it is now expressed, but partly because its doctrines are the doctrines taught by the Apostles, and partly because it is derived from Churches which were termed Apostolic.-It was an ancient custom to call those Churches, in which any person had personally taught, especially if he had resided there any considerable time, or had died there, Apostolic Churches. Such were the Churches of Jerusalem, Corinth, Ephesus, and Antioch, in the East Such too was Rome, in the west, where St. Paul and St. Peter had lived, aad had been martyred. When any one in the western world, spoke of the Apostolic Church, Rome was supposed to be understood, because no other could be thus designated. Hence, their Bishop came to be called the Apostolic Bishop; their see, the Apostlic see; their faith, the Apostolic faith; and among the rest, the Creed they used, the Apostolic Creed. It is not without propriety, therefore, that this Creed takes its name from the Apostles. It con |