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Lesson attention unabated-lively perception-reflecting intelligence: and may God vouchsafe such a measure of his grace as shall produce the remembrance that endures, the impression that shall never be effaced-that may convert the careless hearer into the doer of the word, and through the merits of our Lord Jesus Christ, make him "blessed in his deed."

SERMON VII.

THE TE DEUM AND JUBILATE, &c. THE THREE COLLECTS OF THE DAY-THE PRAYER FOR ALL SORTS AND CONDITIONS OF MEN.

1 CORINTHIANS XIV. 15.

I will pray with the Spirit and I will pray with the understanding also.

THE public reading of God's Holy Word is, by the order of the compilers of our Liturgy mixed with the setting forth his most worthy praise for what can be more fitting, than that they to whom any portion has been imparted from the book of God's blessing, should immediately testify their gratitude in the praise of their benefactor. The Psalms in themselves perform both offices and after each of the Lessons an appropriate Hymn has been appointed for recital. This arrangement answers the further purpose, of securing the people by this variety of office against the languor, that too long hearing a part of the

service in which they do not join might perhaps produce. The two Hymns usually recited in the morning service alternately by the Priest and people are called the Te Deum and Jubilate, from the words of the Latin original with which they begin. The Jubilate is the 100th Psalm : the Te Deum is a Hymn composed in one of the early centuries of the Christian Church, and now for 1400 years in continued celebration and regard. Let me here caution you against being led by the alternate recitation to conceive that the separate parts, as recited by the Minister and people, contain each, complete sense in themselves. This may or may not be the case. The whole forms complete sense, however for the sake of shorter recitals it may be broken. You are therefore not to confine your attention to what you yourselves repeat, but to extend it also to what is recited by the Minister, An example proving this you have early in the Te Deum, where the words, "To thee Cherubin and Seraphim continually do cry," must be taken conjunctively with the following verse, "Holy, Holy, Holy, Lord God of Sabaoth," to complete the sense.

The Te Deum opens in the most simple form, by announcing that we are now entering on the work of praising God and acknowledging his supremacy; in which acknowlegment we suppose ourselves joined by the

whole "earth" which is filled with his paternal goodness, and by "the Heavens" which declare his everlasting glory. From the highest orders of the angelic nature, we catch the song of the "Seraphim," as given by the Prophet Isaiah, who says of them that "One cried unto another and said Holy, Holy, Holy, is the Lord of Hosts (Sabaoth in the original) the whole earth is full of his glory." * From Heaven the celestial fire of devout praise, ascribing holiness thus to each of the three Members of the Godhead, is carried on angels' wings to earth, and "the glorious company of the Apostles" and "the goodly fellowship of the Prophets" and "the noble army of Martyrs" glow with the same spirit, and echo back the immortal song of praise. "The Holy Church" sends forth the glad acknowledgment throughout all lands, unfolding the thrice told holiness of the Divinity among the distinct persons of the blessed Trinity, and commending to the devotions of a grateful world "the Majesty of the Father," the honored relation of his "true and only begotten Son" and the "comforts" of "the Holy Ghost," promised to those who hold the faith in Christ Jesus. To him who was its founder the Church now turns, through the rest of this noble office of devotion, announcing him in his divine nature as "the King of Glory," and *Isaiah vi. 3.

in his human, adverting to the miracle of his incarnation and to the sharpness of his suffering. But, hastening over the scenes of his humiliation and his torment, she shews him victorious over death-" opening the Kingdom of Heaven to all believers;" and then exalted to "the right hand of the Father," partaking of "his glory," and constituted "judge of all the earth." In that capacity we proceed in the concluding part of the Hymn, to address to him our earnest prayers for help and for direction, we entreat him to deliver us from the power of sin, and to bestow his mercy on those who trust in him. We beseech him by that "redemption," which "through his precious blood" he hath procured for us we entreat, from that grace which has already received some of the "Saints into glory everlasting," that we may be enrolled among their number, that our every day begun with the praise of the Lord may be closed without any act to offend him by its sinfulness, and that renouncing all trust but in the Lord, "the confusion" which covereth the sinner may by his mercy be removed from us for ever.

The second Lesson is followed by another Hymn, usually the Jubilate, the 100th Psalm of David. This was composed for a public thanksgiving, to be recited in alternation, for which the structure shews it particularly

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