Here, all standing up, the Minister shall

say, (15.)

ed by the Priests and Levites only, in the Christian Church every man is so far a Priest as to be permitted to join in this spiritual sacrifice.-Among the ancient Liturgies, there is not one to be found that does not contain these alternate recitations. In the Romish Church, indeed, Responses have been excluded, because the service is performed in an unknown tongue; and in some Protestant Churches they have been rejected, that the minister may expatiate in a long extempore prayer; but the Episcopal Church has restored to the people their primitive right of bearing their part in divine worship. But besides the antiquity and primitive authority of this mode of public worship, it is recommended by many special advantages.

Those who assemble in the house of God for the purpose of divine worship, are equally interested with the minister, in confessing their sins, entreating the divine mercy, and shewing forth the praises of God. This consideration alone might afford a sufficient reason why they should take their part in the daily sacrifices of supplication and thanksgiving; and not be debarred from expressing with their lips, what they really feel in their hearts. But in addition to this, the alternate prayers and praises of the minister and people are extremely well calculated to enliven the devotions of both; for the pious zeal and fervency of the one, will seldom fail to warm and animate those of the other. It is another advantage of this mode of worship that its grateful variety relieves the mind, while the consciousness that we are bearing a part in it, tends to fix our thoughts, and excite in us a more serious and religious attention to what we are engaged in. Every one who is acquainted with the frailty and fickleness of the human heart, must be convinced of the necessity of every possible assistance to arrest his wandering thoughts, and prevent that distraction or listlessness of the affections to which our nature is so much disposed.

In this alternate mode of worship, though the minister and congregation say their respective parts separately and distinctly, yet each should attend to what the other repeats, and join in heart, though not in voice.

What has now been said in relation to versicles, applies equally to the Psalms and hymns, and whatever is directed to be said alternately throughout the service. It only remains to be observed on this subject, that in this responsive part of worship, all the congregation should join, audibly, and earnestly. To hear the soft voices of female piety, and the lisping tones of infancy, joining in concord with the stronger sounds of manhood, must afford

Glory be to the Father, and to the Son, and to the Holy Ghost;

delightful harmony to those who have any just sense of the "beauty of holiness." I know of nothing calculated to give us a more descriptive and affecting idea of the joys and blessedness of heaven, than to be present in a numerous congregation, thus devoutly engaged in celebrating the goodness and loving kindness of God. It is like the worship of the Seraphim, "crying one unto another, and saying, holy, holy, holy, is the Lord of hosts:" (Is. vi. 3.) But unless this duty be attended to by the congregation at large, the intention of the service is defeated, and its beauty and solemnity are lost. It is not enough that a few faint voices are heard; the whole congregation should, with one heart, and with one mouth, glorify God, and their united answers should resemble "the voice of many waters." (Rev. xiv. 2.)

Let, then, a regard for the honour of the Church, and for the glory of God, who delights in the order and beauty, as well as in the sincerity of his worship, awaken the zeal of every member of the Church. Let him preserve silence in the parts of the service performed by the minister, joining in them, not with his voice, but with sincerity of mind and heart. But let every one consider it a sacred duty to repeat aloud, the parts in the service assigned to the people. He will thus enjoy the satisfaction and the profit to be derived from performing. his part of the important duty of worshipping God. His confession will be rendered more earnest, his supplications more lively, his praises more ardent; and while he imparts animation to the minister, by his hearty response, both will derive new energy from the mutual aid, and the worship of the sanctuary will ascend as acceptable incense to the Lord of Hosts.

The versicles under consideration are taken from. the penitential Psalm of David, and are now introduced with great propriety, after we have confessed our sins, and humbled ourselves before God, and before we presume to utter his praises contained in the Doxology, or sing them in the Psalms which follow it. From the conduct and experience of David, we learn the important lesson, that we cannot praise God aright, or worship him acceptably, till our minds are brought to a holy and devout frame. Sin clogs our affections, stupifies our souls, and makes us dumb before him. It seals the lip, and fetters the tongue. It makes our privileges a burden, and our duty a task. A deep sense of this, led the Psalmist to make the petition, “O Lord, open thou my lips;" and the Church wisely instructs us, under similar circumstances, to do the same, that our "mouth may shew forth his praise."

The petition, and the response, form the connexion between the penitential and eucharistic parts of the service. Their meaning may be more fully expressed in the following paraphrase:-" O God, from whom the gift of utterance proceeds, assist us in our devotions. We are unworthy, and of ourselves unable, to offer unto thee any sacrifice; but thou, in thy holy word hast ordained, that even babes and sucklings should perfect thy praise. Open, therefore, O Lord, our lips, and by the inspiration of thy Holy Spirit, so dispose our hearts, that with our mouths we may worthily laud, and magnify thy holy name, through Jesus Christ our Lord."

In the English Liturgy two other versicles are added; viz.

"Min. O God make speed to save us. "Ans. O Lord, make haste to help us” These were left out, in our revision of the Liturgy probably as being but an amplification of what had already been repeated, and because the sense was complete without them.

T. C. B.

(15.) Being thus prepared, by penitence and prayer, to praise God, and having a good hope in his pardoning mercy, we proceed like David, to turn our petitions into praises, and give due glory to the Father, and to the Son, and to the Holy Ghost.

The Rubrick here directs the Congregation to stand up, and requires them to continue standing till the Psalms are ended. This is the proper attitude of praise. It indicates the elevation of our hearts, and denotes that we are actively engaged in the service.

The Hymn which is now used, is called the Gloria Patri, from the two initial words in Latin, which signify "Glory be to the Father." It is sometimes called the lesser Doxology, in contradistinction to the greater Doxology, or angelical Hymn, beginning with "Glory be to God on high;" which is appointed to be said in the office of the holy Communion, and which, in our service, may be said or sung at the close of the portion of Psalms, in the morning and evening service.

From the times of the Apostles, it has been the custom of all Churches to incorporate ascriptions of glory with prayer; and to conclude all Hymns, Psalms, and Sermons, with ascribing glory to the Father, to the Son, and to the Holy Ghost. St. Basil traces the first part of this Hymn or Doxology to the Apostolic age of the Church, and maintains that it was founded on the first Symbolum, or Creed, which was evidently taken from the Form used in the administration of Baptism. Hooker, adopting the argument of St. Basil, says, "Baptizing, we use the name of the Father, and of the Son, and of the Holy Ghost. Confessing the Christian Faith, we declare our belief in the Fa

ther, and in the Son, and in the Holy Ghost, Ascribing glory to God, we give it to the Father, and to the Son, and to the Holy Ghost."

The earliest instance on record of the use of this hymn, is found in the Epistle of the Church of Smyrna, concerning the martyrdom of their belcved Bishop Polycarp; from which we learn that a Doxology, like our Gloria Patri, formed the conclusion of his dying prayer. Polycarp was conversant with the Apostles, was consecrated Bishop by St. John the Evangelist, and is designated in the Revelations, as "the angel of the Church of Smyrna.” Having received the precepts and adopted the opinions of the Apostles, he may well be supposed, in this instance, to have imitated their practice. Towards the close of the second century, we find similar Doxologies in the writings of Clement and Dyonisius of Alexandria; and St. Basil informs us that in his time, Doxologies to the Father, and to the Son, and to the Holy Ghost, constituted the test by which the orthodox Churches were distinguished from those that were corrupt.

In the primitive ages of the Church, these Doxologies often varied in the mode of expression, though they were in substance the same. But when the Arians began to wrest some of the general expressions in which they were couched, to countenance their own heresy, the forms which were most liable to this perversion gradually fell into disuse, and that which ascribes "glory to the Father, and to the Son, and to the Holy Ghost," became the standing order of the Church.

The latter clause of the Hymn, claims a less ancient date, and was probably added some little time after the council of Nice. The occasion of the addition must be attributed to the spreading of those heresies which denied the Son to be co-equal, and co-eternal with the Father. To evince the testimony of the orthodox Church against this error, and to declare what was the primitive sense of the Church in ascribing "glory to the Father, Son, and Holy Ghost," it was thought proper to add the clause, "As it was in the beginning, is now, and ever shall be, world without end."

But whatever may be said of the origin or the form of this doxology, if the exact words of it are not to be found in Scripture, the subject at least is divine. It is but a paraphrase of the song of the Seraphim, recorded by Isaiah (vi. 3:) "One cried unto another and said. Holy, holy holy, is the Lord of Hosts: the whole earth is full of his glory." And its theme is the same as the Hymn of glory, described by St. John in the Revelations:-" Holy, holy, holy, Lord God Almighty, which was, and is, and is to come. Thou art worthy, O Lord, to receive glory, and honor, and power." While, then, the Church above, "rests not day and night," but con

tinually cries, "Holy, holy, holy, Lord God of Hosts," we need seek no other warrant for the use, and frequent repetition of our Doxology; Glory be to the Father, and to the Son, and to the Holy Ghost; as it was in the beginning, is now, and ever shall be, world without end."

But since we use these words so frequently, let us be careful not to use them as mere words without meaning. Let us be careful to form just ideas of the great and multiplied obligations we are under to praise the Almighty, and ascribe unto him the glory due unto his name. Let us ponder the special claims which the Father, the Son, and the Holy Ghost, each have to our most fervent and derout adorations. Let us reflect that we are indebted to God the Father, for our existence, as well as for our capacity of enjoying fellowship and communion with himself; and when our race was ruined by transgression, for not leaving us in misery and despair, but graciously devising a way for our recovery and salvation. Let us meditate on our obligations of love and gratitude to God the Son, who "gave himself for us, that he might redeem us from all iniquity;" who "suffered the just for the unjust, that he might bring us to God;" who was "wounded for our transgressions, and bruised for our iniquities;" who "knowing no sin, was made to be sin for us, that we might be made the righteousness of God in him ;" and let us join in the praises of the saints above, saying, "Thou art worthy for thou was slain and hast redeemed us to God by thy blood:" Let us bear in mind the inestimable benefits of God the Holy Ghost, by whose salutary influences we are made to be partakers of the blessings of redemption; who "takes of the things of God, and shews them unto us ;" who by his mysterious but effectual agency, produces in our minds such convictions of the evil of sin, and of the excellency of the way of salvation revealed in the Gospel, as leads us to an unreserved dependance on the merits and intercession of Christ, as the only way or name given under heaven

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Let us come before his presence with thanksgiving, and show ourselves glad in him with psalms.

For the Lord is a great God; and a great King above all gods.

In his hand are all the corners of the earth; and the strength of the hills is his also.

The sea is his, and he made it; and his hands prepared the dry land.

O come, let us worship and fall down, and kneel before the Lord our Maker:

For he is the Lord our God; and we are the people of his pasture, and the sheep of his hand.

O worship the Lord in the beauty of holiwhereby we must be saved:" The "Spirit that giveth life" to whom we are indebted for all the real comfort of religion, for the divine refreshments which are vouchsafed in the ordinances of grace, and for every advancement towards a meetness for the kingdom of heaven.

He who is accustomed to exercise himself in reflections like these, will not consider it a formal or unmeaning service, when he renders "glory to the Father, and to the Son, and to the Holy Ghost;" and if any one should imagine that the ascription occurs too frequently, let him reflect whether it be not from want of feeling and spirituality in his own heart, rather than from any impropriety in the service itself.

The latter clause of the Doxology, intimates to us the manner in which we are to give glory to God; "As it was in the beginning, is now, and ever shall be, world without end. In the beginning and before the creation, God had an essential glory that could neither admit of augmentation, nor suffer diminution. In the early ages of the world, his praises were sung and his glory declared by the Patriarchs and Prophets At the first promulgation of the Gospel, his glory was manifested by the testimony and the lives of the Apostles and primitive Christians. Now, He is glorified in heaven, by angels and the spirits of just men made perfect; and it can be only by the sincerity and fervency of our devotions, if our feeble praises shall be heard in unison with their's World without end, He will be glorified and praised by the redeemed above; saying "unto him that hath loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God and his Father, be glory and dominion forever and ever." therefore, unite our hearts and voices, and ascribe "Blessing, and hononr, and glory, and power, unto him that sitteth upon the throne, and unto the Lamb forever and ever."

Let us,

T. C. B.

(16.) After the Doxology, and before the "Venite Exultemus," the minister and people unite in

ness; let the whole earth stand in awe of him.

For he cometh, for he cometh to judge the earth; and with righteousness to judge the world, and the people with his truth.

Then shall follow a PORTION of the Psalms, (18.) as they are appointed, (19.) or one of the Selections of Psalms set forth by this Church: and at the end of Psalm, and likewise at the end of every the Venite, Benedicite, Jubilate, Benedictus, Cantate Domino, Bonum est confiteri, Deus misereatur, Benedic, Anima meaMAY be said or sung the GLORIA PATRI; and at the end of the whole PORTION, or

an impressive Alleluia. The minister addresses to them the exhortation, "Praise ye the Lord;" and the people show their readiness in the service by replying, "The Lord's name be praised." The versicle used by the minister, is a literal translation of the Hebrew Alleluia:-a form which is employed by St. John in the Revelations, and was frequently repeated by the members of the ancient Church. both in their public offices, and private devotions. It is used in this place with great propriety for as we often employ the words, "let us pray," to excite attention to the prayer ensuing, or as an indication that we are passing from one kind of prayer to another; so we use the words, "Praise ye the Lord," to denote that we are to engage in the eucharistic part of the service, and to exhort the congregation to unite in praising God, not only mentally, but vocally and audibly, by repeating the responses allotted to them.

When we are thus exhorted, let us answer with the heart and voice, "The Lord's name be praised." And as Alleluia is the Chorus of the heavenly Host, while they sing, "Salvation, and glory, and honour, and power, unto the Lord our God,” (Rev. xix. 1.) let us, when we ascribe glory to the Father, and to the Son, and to the Holy Ghost, rejoin amen; praise ye the Lord; Alleluia. May the Holy Spirit enable us to do this with fervency and sincerity; that praising and glorifying the triune God now, as he was glorified in the beginning, we may be admitted to the blessedness of praising and glurifying him in that world which shall be without end, through him that loved us, Jesus Christ the righteous.

T. C. B.

(17.) This psalm is entitled Venite Exultemus from its beginning with these two words in the Latin version, in which language they signify "O come, let us sing," &c. It occurs in the Liturgies ascribed to Basil and Chrysostom; and Austin says it was used in the western Church. It is employed by our Church as an introduction to the

Selection of Psalms for the day, SHALL be said or sung the GLORIA PATRI, or else the GLORIA IN EXCELSIS, as followeth: (20.) Gloria in excelsis. (21.)

GLORY be to God on high, and on earth peace, good will towards men. We praise thee, we bless thee, we worship thee, we glorify thee, we give thanks to thee for thy great glory, O Lord God, heavenly King, God the Father Almighty.

O Lord, the only begotten Son Jesus Christ; O Lord God, Lamb of God, Son of the Father, that takest away the sins of the world, have mercy upon us. Thou that takest away the sins of the world, have mer

psalms in general, having been originally compossed for the public service, though on what particular occasion annotators are not agreed. By the author of the epistle to the Hebrews we are taught to consider it, as an address to believers under the Gospel dispensation. (Heb. iii. 15.)

In this psalm, we are first called upon to praise God, from the consideration of his infinite power, which extends to all places, and has dominion over all creatures.

We are then required to pray to him, with the most humble adoration, as being our Saviour and Protector, and exercising the same care over his people, as the shepherd exercises over his flock. We are lastly exhorted to hear his holy word, and not to harden our hearts against his reproofs, and calls to repentance; lest, after the example of the unbelieving Israelites, who provoked and tempted him by their disobedience in the wilderness, we be excluded from the everlasting rest of the heavenly Canaan, into which God has assured us with the solemnity of an oath, that none shall enter, but those who are obedient to his word.

Considering the subject of the psalm, and the motives to duty which it presents, we find it is a very proper introduction to the succeeding parts of the service, which consist of praise, prayer, and hearing of God's holy word. Its being placed here, is an additional proof of what has been already remarked, and may every where be observed, the pious and prudent care of the Church of England in the selection of her devotional offices.

Shepherd.

We left out the latter part of the "Venite," (as in the English book) as being limited to the condition of the Jews: but I wish we had ended with the 7th verse, as there is now an awkward repetition of the two added verses on the 19th day of the month. BP. WHITE.

(18.) The Book of Psalms, is that collection of sacred hymns, which were composed by devout

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 hymnus, 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

For thou only art holy; thou only art the Lord; thou only, O Christ, with the Holy Ghost, art most high in the glory of God the Father. Amen.

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, any 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.