elevated, 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, xv. 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 omnit some parts of the former; which are repetitions of what is related in other parts, or bare 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 Lesscns 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 acknowledge 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 appears, 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 service.

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

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.
Day by day we magnify thee;

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 spirit ual 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.)

Benedicite, omnia opera Domini.

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 the works of the Lord," and then particularizes the several parts of it with their inhabitants.

"all

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 di vine service, the fourth council of Toledo, in the