THE VERSICLES AND GLORIA PATRI.

The frequent repetition of the Gloria Patri appears to have emanated from the Invitatories-select passages generally taken from the scriptures-which were repeated several times, during particular parts of the Romish service. Of this description were the Ave-Maria, and also the sixth verse of the ninety-fifth Psalm,-“O come let us worship and fall down, and kneel before the Lord our Maker”—which was repeated nine or ten times in the course of reciting the Venite Exultemus. Our Reformers, proceeding with their usual dread of a too hasty innovation, whilst they abolished the Invitatory as an idle tautology, appointed the repetition of the Gloria Patri as less objectionable, and at the same time retaining some resemblance to the ancient usage of the Church.

heaven" for "who art in heaven;" and also to adopt one of the two versions which are used in the New Testament. At present the Lord's Prayer in the Liturgy differs from both of the translations in the authorized version of the Scriptures.

It has already been suggested, that it might be desirable for the Gloria Patri to be read only once, and that, at the conclusion of the Psalms appointed for the Morning and Evening Service. To such an arrangement it has been objected, that if the Psalms were not separated by this doxology, or something of the like nature, subjects very distant and distinct would be strangely and improperly united. But this inconvenience might easily be obviated by the minister's being directed to announce the number, and read the first verse of each successive Psalm, as is the case in those appointed for particular occasions.

66

THE PSALMS.

The Psalms," says Bishop Horne, “are an epitome of the Bible, adapted to the purposes of devotion. They treat occasionally of the creation and formation of the world; the dispensations of providence, and the economy of grace; the transactions of the Patriarchs; the exodus of the children of Israel; their journey through the wilder

ness, and settlement in Canaan; their law, priesthood, and ritual; the exploits of their great men wrought through faith; their sins and captivities, their repentances and restorations; the sufferings and victories of David, the peaceful and happy reign of Solomon; the advent of Messiah, with its effects and consequences; his incarnation, birth, life, passion, death, resurrection, ascension, kingdom and priesthood; the effusion of the Spirit; the conversion of the nations; the rejection of the Jews; the establishment, increase, and perpetuity of the Christian Church; the end of the world; the general judgment; the condemnation of the wicked, and the final triumph of the righteous with their Lord and King. These are the subjects here presented to our meditations. That which we read as matter of speculation in the other Scriptures, is reduced to practice when we recite it in the Psalms: in those, repentance and faith are described, but in these they are acted; by a perusal of the former, we learn how others served God, but by using the latter, we serve him our

selves. In the language of this divine book, therefore, the prayers and praises of the church have been offered up to the throne of grace, from age to age. And it appears to have been the Manual of the Son of God, in the days of his flesh; who, at the conclusion of his last supper, is generally supposed to have sung a hymn taken from it; who pronounced on the cross, the beginning of the 22d Psalm, My God! My God! why hast thou forsaken me?' and expired with a part of the 31st Psalm in his mouth,- Into thy hands I commend my spirit.' Thus, He who had not the Spirit by measure, in whom were hid all the treasures of wisdom and knowledge, and who spake as never man spake, chose to conclude his life, to solace himself in his greatest agony, and at last to breathe out his soul, in the Psalmist's form of words, rather than his own. No tongue, of man or angel, can convey a higher idea of any book, and of their felicity who use it aright.”

The preceding quotation from this amiable and pious prelate, not only demonstrates

the peculiar excellency of this portion of Holy Writ, but also, in the main, vindicates and more than vindicates our Reformers for having assigned to it so prominent a place in our Liturgy. The only thing to be regretted is, that these venerable men did not sufficiently bear in mind, that while the whole Psalter is admirably adapted for the private meditations of the closet, and the greater part of it is no less so for the public worship of the sanctuary, some of these divine odes were never intended, and others were altogether unsuitable for the latter purpose. Such, however, was the peculiarity of the situation in which they were placed, and such were the variety and magnitude of the objects which demanded their immediate attention, that we need not to be surprised at their overlooking what may appear to us so evident and important a distinction.

"Every thing," remarks a writer in the Quarterly Review, "conspired to endear the Book of Psalms to the early Reformers: not merely as it formed a part, and a most