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Venite, exultemus Domino. Psalm xcv. COME, let us sing unto the Lord : let us heartily rejoice in the strength of our salvation.

Let us come before his presence with thanksgiving and shew 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

hands prepared the dry land.

and his

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.

To day if ye will hear his voice, harden not your hearts; as in the provocation, and as in the day of temptation in the wilderness; When your fathers tempted me proved me, and saw my works.

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Forty years long was I grieved with this generation, and said: It is a people that do err in their hearts, for they have not known my ways.

Unto whom I sware in my wrath : that they should not enter into my rest.

1. The custom of singing Balmes, so Basil says, "X:63. was a rite wh in his time had obtained among all the Churc= of God" after the confession" he tetty us" the people rise from prayer, and proceed to Isalmody, dividing the misch into two parts & singing by thorns." And indeed it is a cust universally practised as all sects of professing Jetion The custom of simply them alternatey is very ancient, but our rubric no where enjoing it.

one as a

Musical instruments also were very anciently used: "Moses' toy was Juny to a timbrel. Borgans we know not the history of, but Constantine Coprongsung that present to Pepin of France 766. _ Durand often mentions them, with no mention of their novelty. The dalies we use in the daily service are taken out of the Great Bible revised by breht: Crammer: and whe translated by Mills coverdale. Ming less conformatte to the Hebrew idiom, they are better adapted than the authorized version to purposes of devotion.

It has been objected that all members of a comprefation cannot be supposed fit to join in the recitation of them : but no mine can they in the prayey se

the same objectim is of qual value in rither cass. – 2. The invitatory verse. It used to be often repeated & sometime af the every other verse. –

3. The subject of the Psalm here changes, and the writer, speaks in the character of god, no longer in the first persm) The Apostle to the stébrews C.3. has applied this Pratin to the benefit of Setians.

of the Psalms about go are 4 70 are expressly attributed & David. many more quobably were his..."

to take a


1. The present division of the book into several portions, the whole to be completed in a mouth, seems as com : : modions as can be devised. An atteration was made at the review with respect to February, who used formerly day from fan" & one from March. _ the Latin Church divided them (& Stitt does) intos seven porting called Nocturny._ (Activons probably from the meetings of the early stians at night : Wh after the persecution's had ceased were long continued).

2. This not only prevents confusion between Pralins Whe signify different things, and is a very ancient custom; but shows that we believe the tame God to be worshipped both by Xtians & Jews: and that He is the same who is glorified in the Psalms. So that it is not any real addition but a necessary expedient to turn them into Ition hymus. – The Carter Churches met it only at the end of the cast Poule, or Autiption, or Allejet : Ith alone was sung alternality by the people. 3. In the first book they were directed lobe chauntest. reading them bring an act of authority. _ There is no direction us to the porture of the people. 5. Some reading Pews have two desks.

4. The

In this rubric no mention is made of the apocrypha : Wh however is made sufficiently plain in the Calendar. There are a fer accidental madvertencies in the Rubrics: as for instance in the one preces in the Communio. 6. The use of hymns is of the very highest antiguity in the Rian Church. Col: 5.16. James 5:13. The the first Common Prayer of K. Eow: there was one provided for a lesson . _ The others were added 1552 in the 2nd Book._ Both the Y Mun & Benedicite indeed & were in the first Book: but to be used each at stated times. The te deum all. the


The comment 'xcept in Leut..


of Erledo first confirmed the established usase of singing hymus. 633. The council of Laodicea forbidden the use of private styring (18I WTIKO!) In the proti: ( :2: not admitted by competent authority. He Wh, :bition the Church of bug land joins.

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7. Shepherd recommends the & pungin all these Latin titles in any future revisio The Liturgy. Iny were however for: • sucily necessary to thow the people that the new book was merly in many respects the same as the old.

8. There are numerous accounts as to the author & origin of this sublime hymn. Some say it rous the joint 4. ! temporaneory composition of Ambrose & Acqustin at.

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. Amen.

Then shall follow the Psalms in order as they be appointed. And. at the end of every Psalm throughout the Year, and likewise in the end of Benedicite, Benedictus, Magnificat, and Nunc dimittis, shall be repeated,

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

Answer. As it was in the beginning, is now, and ever shall be: world without end. Amen.



Then shall be read distinctly with an audible voice the First 3. Lesson, taken out of the Old Testament, as is appointed in the Calendar, (except there be Proper Lessons assigned for that day :) He that readeth so standing and turning himself, as he 4.5 may best be heard of all such as are present. And after that, shall be said or sung, in English, the Hymn called Te Deum Laudamus, daily throughout the Year. NOTE, That before every Lesson the Minister shall say, Here beginneth such a Chapter, or Verse of such a Chapter, of such a Book: And after every Lesson, Here endeth the First, or the Second Lesson.


WE E praise thee, O God: we acknow- .

ledge thee to be the Lord.

All the earth doth worship thee: the Father everlasting.


To thee all Ăngels cry aloud :
Heavens, and all the Powers therein.
To thee Cherubin and Seraphin : con-

tinually do cry,

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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.

The goodly fellowship of the Prophets praise thee.


The noble army of Martyrs praise thee. The holy Church throughout all the doth acknowledge thee;


The Father of an infinite Majesty ; Thine honourable, 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 not abhor the Virgin's womb. 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.

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