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The hymn in the original Latin is as follows1:

Te Deum laudamus: te Dominum confitemur.
Te æternum Patrem: omnis terra veneratur.
Tibi omnes Angeli tibi cœli et universæ potestates,
Tibi Cherubin et Seraphin incessabili voce pro-
clamant,

Sanctus, Sanctus, Sanctus: Dominus Deus Sabaoth.
Pleni sunt cœli et terra: majestatis gloriæ tuæ.
Te gloriosus Apostolorum chorus,

Te Prophetarum laudabitis numerus,

Te Martyrum candidatus: laudat exercitus.

Te

per

orbem terrarum: sancta confitetur Ecclesia; Patrem immensæ majestatis;

Venerandum tuum verum et unicum Filium; Sanctum quoque Paracletum Spiritum.

Tu Rex gloriæ Christe.

Tu Patris sempiternus es Filius.

Tu ad liberandum suscepturus hominem: non horru

isti Virginis uterum.

Tu devicto mortis aculeo: aperuisti credentibus regna cœlorum.

Tu ad dextram Dei: sedes in gloria Patris.

Judex crederis esse venturus.

Te ergo quæsumus, famulis tuis subveni: quos pretioso sanguine redemisti.

Eterna fac cum sanctis tuis in gloria numerari.

Salvum fac populum tuum Domine

hæreditati tuæ.

1 Palmer, Orig. Lit. 1. 226.

et benedic

The Song of the Three

Et rege illos et extolle illos usque in æternum.
Per singulos dies: benedicimus te.

Et laudamus nomen tuum : in sæculum et in sæcu

lum sæculi.

Dignare Domine die isto : sine peccato nos custodire.
Miserere nostri Domine miserere nostri.
Fiat misericordia tua Domine super nos quemad-
modum speravimus in te.

In te Domine speravi: non confundar in æternum,

The Song of the Three Children, or BeneChildren. dicite, which is added as an alternative to the Te Deum, was used as a hymn in the Jewish Church, though not received into the Jewish canon. It is not extant in Hebrew, and was probably composed by an Alexandrine Jew, as a paraphrase upon the cxlviiith Psalm. It was used by the Christians in their devotions from the most early times. St Cyprian quotes it as holy Scripture, in which opinion he is supported by Ruffinus, who inveighs against St Jerome for doubting its divine authority, and informs us that it was used in the Church of Toledo long before his time, who himself lived in 390 A.D. St Chrysostom says that it was sung throughout the world, and would continue to be sung in future generations. In the ancient English offices, the Benedicite was the first hymn at lauds.

This hymn is very appropriate to be used when we would glorify God for his works, or when the lesson treats of the creation, as on Septuagesima Sunday. In the first Prayer Book of King Edward VI. it was appointed to be used in Lent, and the Te Deum during the rest of the

year.

Benedictus

late.

The hymn Benedictus, or the song of Za- The hymns, charias, and the psalm Jubilate Deo, were, like and Jubithe preceding, used at lauds in the ancient English offices.

the second

The use of what is called a voluntary, after Music after the second lesson, was common at the time of lesson. the Reformation, as appears from the following account of it given by Lord Bacon, (Pacification of the Church, Works, II. 540.) After the reading of the word, it was thought fit that there should be some pause for holy meditation, before they proceeded to the rest of the service which pause was thought fit to be filled rather with some grave sound than with a still silence; which was the reason of playing upon the organs after the lessons were read.'

The pause alluded to in the preceding passage denoted the transition to another part of the service, corresponding with prime in the Breviary. The office of prime commenced with the Athanasian Creed, for which the

The Apostles' Creed.

Apostles' Creed has been substituted except on certain days.

That which we call the Apostles' Creed is the ancient confession of the Church of Rome. It contains in a brief and simple form the principal articles of the Christian faith, without any reference to the heresies, against which the Nicene and Athanasian Creeds are directed. Those heresies arose in the East, and spread there extensively; and it became necessary to meet them by introducing new and more accurate definitions into the formularies of faith: they did not disturb the Roman Church, and her primitive creed, therefore, was retained, at least for some time, without addition. But even this formulary was probably an amplification, though a very ancient one, of a still simpler confession of faith, used by the Apostles in admitting the first converts to the Church. For we are not justified in asserting that the Creed, as we now have it, was framed by the Apostles, though it bears their name, and though an old tradition professes to assign to each of the twelve his share in the composition of it. From the notices which occur on the subject in the most ancient records of the Church, it appears that in the first age,

the confession of faith made by converts at baptism was of the simplest kind, amounting to no more than a declaration of belief in the three divine Persons, in whose name they were baptized; nor does it appear that a public confession was repeated, as now, in the services of the Church, or that it was required to be made on any other occasion but at baptism. The custom of saying a creed in the daily service was commenced in the Church of Antioch about the year 471 A.D.; in the Church of Constantinople A.D. 511; in the Spanish Church after the council of Toledo, A.D. 589; in the Gallican Church in the reign of Charlemagne; and from thence it passed into the AngloSaxon Church. It was not adopted by the Roman Church till the year 1014; and then the Nicene and Athanasian formularies were used, rather than the Apostles' Creed, as being more full and explicit against heresies. The Apostles' Creed was substituted for the Athanasian by Cardinal Quignonius in his Breviary, A.D. 1536, (see above, p. 17) and that example was followed by our Reformers. But it was the Apostles' Creed which was used in the Anglo-Saxon offices before the Norman Conquest; and one of the most early copies of that Creed now remaining is found in Greek,

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