Hooli, Hooli, Hooli: Lord god of vertues. Heuenes and erthe ben ful: of the mageste of thi glorie. Thee, the glorious cumpany of apostlis. Thee, the preisable noumbre of profetis. Thee, preisith the white oost of martirs. Thee, hooli chirche knowlechith throuz al the world. : Fadir of rizt greet mageste. Thi worshipful, verrei, and oonli sone. Thou art the endeles sóne of the fadir. to be that S. Ambrose was the sole author: but Herman Daniel, whose very learned disquisition should be consulted (Thes. Hymnol. Vol. 2. 279-299) supposes that it was adopted into the Latin Church from the East. This hymn has always been sung at matins during the greatest part of the year by the Catholic Church. The practice anciently was, if in Choir, for the Priest to begin the first verse, and it was then continued alternately by the rest, usually standing. At the first verse, the heads were uncovered unto "Sanctus, Sanctus, Sanctus." At "non horruisti virginis uterum," all made a profound inclination. From "Te ergo quæsumus" to the end, all knelt. Bellarmin has said that Luther in order that he might be as different in practice as possible from the Catholic Church, would not have the Te Deum sung in the morning service, but at the evening. Controv. Tom. iv. p. 436. This however seems to have been a mistake of the learned Cardinal: at least Herman Daniel denies it. But this latter acknowledges that now very rarely in the Lutheran congregations the Te Deum is sung and if attempted, only miserably. "Si recitatur misere claudicant et hæsitant canendo." In the Appendix, the reader will find two other early translations of the Te Deum, from the Douce MSS. in the Bodleian Library. The Cambridge MS. agrees chiefly with the Douce. 275. 28 Thou were not skoymus of the maidens wombe to delyuer mankynde. For thou ouercamest the sharpnesse of deeth: thou openedist to men that bileeueden in thee the kyng doms of heuenes. Thou sittist on goddis rizt syde, in the ioie of the fadir. Thou art bileeued to be juge to come. Therfor we preien thee, helpe thou thy seruauntis: that thou hast boust with thi precious blood. Make hem to be rewardid with thi seyntis: in blisse, with euerlastinge glorie. Lord, make thi peple saaf, and blesse to thin eritage. And gouerne hem: and make hem hi3 withouten ende. We blessen thee bi alle daies. And we herien thi name into the world: and into the world of world. Lord, fouche saaf to kepe us to day: with oute synne. Lord, haue merci on us: haue merci on us. Lord, be thi merci maad upon us: as we han hopide in thee. Lord, I haue hopide in thee: be I not schent 29 withouten ende. Vers. Holi goddis modir preie for us. Resp. That we be maad worthi to the biheestis of crist. 30 28 Squeamish? Squeamous. That was he shente on euery "Nor of a sight to be ouer side. Gower. Conf. Am. b. vij. squeamous." Chaucer. From Qualmish, A. S. Cwealm. subita . ægritudo. 29 Scend-an. A. S. to marre, to destroy, to dishonour. (Richardson.) THER HE lord hath regned, he is clothid with fairnesse : the lord is clothid with strengthe and hath gird him silf. For he maad stidefast the world: that shal not be moued. For thi ceete was maad redi fro that tyme: thou art fro the world. Lord, the floodis han reisid: the floodis han reisid her vois. Floodis reiseden her wawis: of the voicis of many watris. The reisingis of the see ben wondirful: the lord is wondirful in hize thingis. Thi witnessyngis ben maad able to be bileeued greetly lord, hoolynesse bicometh thi hous in to the lengthe of daies. Glorie be to. As it. Deum." Prymer. 1538. and other editions. Then follows the first "Miserere." Ps. 50. 31 Ps. lxvj. Deus misereatur. God haue mercy vpon vs. 1545. A Ps. Jubilate.32 Lerthe synge ye hertili to god: serue ye the lord in gladnesse. Entre ye in his sist: in fulout ioyng. Wite ye that the lord him silf is god: he maad us and not we maden us self. 33 His peple and the sheep of hise lesuwe: entre ye in to hise zatis in knowleching: entre ye in to hise porchis, knowleche ye to him in ympnis. Herie ye his name for the lord is sweete: his merci is withouten ende, and his treuthe is in generacioun and in to generacioun. Glorie be. As it was. Ps. Deus deus meus. 34 GOD, my god I OD, my god I wake to thee ful erly. My soule thirstide to thee: manyfoold my fleish thristide to thee. In a lond forsakun withoute weie and withoute watir, so I apperid to thee in hooli: 35 that I schuld se thi vertu and thi glorie. For thi merci is bettere than lyues: my lippis shulen herie thee. Lo, I schal blesse thee in my liif: and in thi name I schal reise myn hondis. My soule be fillid as with inner fatnesse: and my mouth schal herie with lippis and ful out ioiyng. So I hadde mynde of thee in my bedde, in morwe tydis I shal thenke on thee: for thou were myn helper. And in the keuering of thi wyngis I shal make ful out ioye: my soule cleuyde aftir thee: thi rizthonde took me up. Forsothe thei souzten in veyn my liif, thei shulen entre in to the lower thingis of erthe: thei shulen be bitakun in to the hondis of swerd, thei shulen be maad the partis of foxis. But the kyng shal be glad in god, and alle men shulen be preisid that sweren in him: for the mouth of hem that speken wickid thingis is stoppid. Go Deus misereatur.36 OD haue merci on us and blesse us: listne he his chere" on us, and haue merci on us. That we knowe thi weie in erthe: thin heelthe in alle folkis. God, peplis knowleche to thee: all peplis know leche to thee. Hethen men be glad and make fulli ioie, for thou 36 From hence to the Anthem, omitted in 1545. 37 Fr. Chère. Ital. Cera. Sp. Xera. Skinner and Junius think from the Gr. xaipav. gaudere. Menage and Du Cange say, from Cara the visage, from kapa, caput. Cheer is now applied to that VOL. II. C which acts, has an effect upon the face, the countenance. "For if ony man is an heerer of the word, and not a doer, this schal be likened to a man that biholdith the cheer of his birthe in a myrrour." Wiclif. James c. 1. (Richardson.) |