utterly unknown. It seems to have lain
long in obscurity among the Jews them-
selves ; for no notice was taken of it till
it was published at Venice, about a hun-
dred and fifty years since ; and the name
of Jonathan, it is probable, was jirefixed to
it for no other reason than to give it the
more credit, and the better to recommend
it by that specious title.

The Jerusalem Targum, upon the Law,
was so called, because it was written in
the Jerusalem dialect. There Avere three
dialects of the Chaldean language. The
first was spoken in Babylon, the metropohs
of the Assyrian empire. The second was
the Commagenian, or Antiochian, being
that spoken in Commagena, Antioch, and
the rest of Syria. The third was the Je-
rusalem dialect, Avhich was spoken by the
Jews after the captivity. The Babylonian
and Jerusalem dialects were written in
the same character ; but the Antiochian
Avas in a different, and is the same with
Avhat Ave call the Syriac. The purest style
of the Jerusalem dialect is, first, in the
Targum of Onkelos, and next, in that
of Jonathan ; but the Jerusalem Targum
is Avritten in a most barbarous style, inter-
mixed Avith a great many foreign Avords,
taken from the Greek, Latin, and Persian
languages. This Targum is not a con-
tinued paraphrase, but only upon some
parts here and there, as the author thought
the text most AA'anted an explication ; and
sometimes Avhole chapters are omitted. It



TE DEUM LAUDAMUS.

■was written by an unknown hand, and pro-
bably some time after the tliird centm-y.

The Hl'th Tar<;\un, which is that on'the
Megilloth, and the sixth, which is the
second Targ-um on tlie book of ]']sther, are
written in the corrupted Chaklee of the
Jerusalem dialect ; but tlie author of these
is unknown. The seventh, which is upon
Job, the Psalms, and tlie Prophets, is
equally corrupt, and said to be written by
Joseph the Blind, who is as unknown as
the author of the other two. The second
Targum on Esther is twice as large as the
first, and seems to have been written the
last of all the Targums, by reason of the
barbarity of its style. There is also a
third Targum on Esther. Tlie first Targum
upon Esther is a part of the Targum upon
^legilloth, which makes mention of the
Babylonish Talmud, and therefore must
have been written after the year of Christ
500. The last Targum, upon the I'^irst and
Second Books of Chronicles, Avas not known
till the year 1680, when Beckius, from an
old manuscript, published, at Augsburg
in Germany, that part Mhich is upon the
First Book : the paraphrase upon the Se-
cond he published three years afterwards,
at the same place.

TE DEUM LAUDAMUS. ("We
praise Thee, O God," i^-c.) This sublime
composition has been referred to several
different authors. Some have ascribed it
to Ambrose and Augustine, others to Am-
brose alone ; others, again, to Abondius,
Nicetius, bishop of Triers, or Hilary of
Poictiers. In truth, it seems that there is
no way of determining exactly who was the
author of this hymn. Archbishop Usher
found it ascribed to Nicetius, in a very an-
cient Galilean Psalter, and the Benedictine
editors of the Avorks of Hilary of Poictiers
cite a fragment of a manuscript epistle of
Abbo Floriacensis, in which Hilary is un-
hesitatingly spoken of as its author ; but
Abbo lived five or six centuries after that
prelate, and therefore such a tradition is
most doul)tful. Some reasons, however, ap-
pear to justify the opinion, that Te Deum
was composed in the Galilean Church,
from which source we also derive the in-
estimable creed bearing the name of Atha-
nasius. The most ancient allusions to its
existence are found in the Rule of Ciesa-
rius, bishop of Aries, who lived in the fifth
century, and in that of his successor Au-
relian.' Ithasbeen judged from this, that
the Te Deum may i)robably have been
composed by some member of the cele-
brated monastery of Lerins, which was not
far from Aries; or perhaps by Hilary of
Aries, who seems to have composed the



THMl'LAIi<



"tio



Athanasian Creed iu the (ifth ci-nturv.
Another i)resumption in favour of tile
same notion is deducible from the wording
ot this hymn. 'J"he verse, " Vouchsafe, O
Loup, to keep us this day without sin,"
("Dignaiv, Domine, die isto sine peccnto
nos custodire,") gives reason to think tlmt it
was originally composed for the nuitiu, and
not for the nocturnal office, for it a|)pears
that the day is supposed to have actually
commenced. Now Cirsarius and Aurelian
both ajipoint Te Deum to be sung in the
morning, while Benedict directed it to be
sung in the nocturnal office on Sundays ;
and thence we may observe that the former
appear to have adhered closer to the in-
tentions of the author of this hvmn than
tlie latter: that therefore they were better
acquainted with the author's design than
Benedict ; and therefore the hymn was
probably not composed in Italv, but in
Gaul.

In the office of matins this hymn occu-
pies the same ])lace as it always' has done,
namely, after the reading of Scripture.
The ancient offices of the English Church
gave this hymn the title of the " Psalm
Te Deum," or the " Song of Ambrose
and Augustine," indilferently. As used
in this place, it may be considered as a rc-
sponsory psalm, since it follows a lesson ;
and here the ]n-actice of the Church of
England rcseml)les that directed by the
Council of Laodicea, which decreed that
the psalms and lessons should be read
alternately.

In the Boman office it is only used on
Sundays and certain festivals ; but even
on these omitted at certain seasons of the
year. In the Church of England it is pre-
scribed lor daily use ; but the Btneihcitc
mav be sul)stituted for it.

TEMIM.ABS, Tl'MPLEKS, or
KNIGHTS OF THE Ti:>n*LE. A re-
ligious order instituted at Jerusalem, in
the beginning of the twelfth century, for
the defence of the holy se])ulchre, and the
protection of Christian ])ilgrims. They
were first called thv Vinimf tin- lloh/ Ci/i/,
and afterwards assunud the aj)pcllation of
Trmjihirs, because their house was near
the temple. The order uus founded 1)V
IJaldwin II., then king of Jerusalem, with
the concurrence of the l>one ; and the
))rincipal articles of their rule were, that
they shouhl hear the holy otiicc through-
out every day; or that, when their mihtary
duties should ])revent tiiis, they should
suj)ply it l)y a certain number of Pater-
nosters ; that thev should abstain from
fiesh lour days in (Uv week, and on Friday
from eggs and milk meaU ; that each



716



TEMPLE.



TERSANCTUS.



knight might have three horses and one
squire, and that they shoukl neither hunt
nor fowl. After the ruin of Jerusalem,
about 11 86, they spread themselves through
Germany, and other countries of Europe,
to which they were invited by the liberality
of the Christians. In the year 1228, this
order acquired stability by being confirmed
in the Council of Troyes, and subjected to
a rule of discipline cbawn up by St. Ber-
nard. In every nation they had a par-
ticular governor, called Master of the
Temple, or of the INIilitia of the Temple.
Their grand-master had his residence at
Paris. The order of Templars flourished
for some time, and acquired, by the valour
of its knights, immense riches, and an emi-
nent degree of military renown. But as
their prosperity increased, their vices were
multiplied ; and their arrogance, luxury,
and cruelty rose at last to such a great
height, that the order was suppressed in
13r2.

TEMPLE. In the Bible, this title
generally refers to that house of prayer
which Solomon built in Jerusalem, for the
honour and worship of God. The name
of temple is now properly used for any
church or place of worship set apart for
the service of Almighty GoD. Thus the
services of the Church are frequently in-
troduced by the words, " The Lord is in
his holy temple ; let all the earth keep
silence before him." Here, by the word
" temple," allusion is made to the church
in which we have met together to offer our
prayers and praises to the ?dcsT High.

The church called the Temple Church
in London, was built by the Knights-Tem-
plars in 1185: and the circular vestibule
was built after the fashion of the church
of the Holy Sepulchre at Jerusalem : as
also the church of the Holy Sepulchre at
Cambridge, and a few others.

TERMINATOR. A sort of master of
the ceremonies in some of the cathedrals
of Sicilv. — Pints Sicilia Sacrd.

TERRIER. By Canon 87, " the arch-
bishops and all bishops within their several
dioceses shall procure (as much as in them
lies) a true note and terrier of all the
glebes, lands, meadows, gardens, orchards,
houses, stocks, implements, tenements, and
portions of tithes lying out of their
parishes, which belong to any parsonage,
vicarage, or rural prebend, to be taken by
the view of honest men in every parish, by
the appointment of the bishop, whereof
the minister to be one ; and to be laid
up in the bishop's registry, there to be for
a perpetual memory thereof. It may be
convenient also to" have a copy of' the



same exemplifiecl, to be kept in the church
chest.

These terriers are of greater authority
in the ecclesiastical courts, than they are
in the temporal; for the ecclesiastical
courts are not allowed to be courts of
record ; and yet even in the temporal
courts these terriers are of some weight,
when duly attested by the registrar.

Especially if they be signed, not only
by the parson and churchwardens, but
also by the substantial inhabitants ; but if
they be signed by the parson only, they
can be no evidence for him; so neither
(as it seemeth) if they be signed only by
the parson and churcliAvardens, if the
churchwardens are of his nomination.
But in all cases they are certainly strong
evidence against the parson. (See Burn,
Eccl. Law, under this head, for the form
of a terrier, which is given at great length.
It is, however, merely an inventory of the
matters enumerated in the above-quoted
canon.)

TERSANCTUS. The Latin title of
the hymn in the liturgy, beginning " AVith
Angels and Ai-changels," &c. This cele-
brated anthem is probably the most
ancient and universally received of all
Christian songs of praise. Its position in
the established liturgies has always been
(as in the Prayer Book) a little antecedent
to the prayer of consecration ; and the
hymn itself does not appear in any other
office than that of the Communion. The
antiquity of the Tersanctus, and its preva-
lence in the liturgies of the Eastern and
^^"estern Churches, naturally lead to the
conclusion that it was derived from the
apostolic age, if not from the apostles
themselves. It is remarked by Palmer,
that no liturgy can be traced to antiquity,
in which the people did not unite Avith the
invisible host of heaven in chanting these
sublime praises of the Most High God.
From the testimony of Chrysostora and
Cyril of Jerusalem, we find that the
seraphic hymn was used in the liturgy of
Antioch and Jerusalem in the fourth cen-
tury. The Apostolical Constitutions enable
us to carry it back to the third century in
the East. It is also spoken of by Grego-
ry Nyssen, Cyril of Alexancbia, Origen,
Hilary of Poictiers, Isidore, and other
Fathers, as having formed a part of the
liturgy. In the liturgy of Milan it has
been used from time immemorial, under
the name of Trisof/ion ; in Africa we learn
from Tertullian, that it was customarily
used in the second century. As has already
been observed, (see Preface,) the preface
ends just before the words " Holy, holy,



TESTAMENT, THE OLD AND NEW.

holy : " and the congrof::ation or dioir
oufj^ht not to aiulibly join their voices with
the priest till this hymn begins,

testajniExNt, "the old and

THE NEAV. The title of the Old Tes-
tament is given to those hooks Avhieli the
Hebrews received as sacred and inspired
before the coming of our Lord, in order
to distinguish tliem from those sacred
books which contain the doctrines, pre-
cepts, and promises of the Cliristian re-
ligion, which are distinguislied by the
ajipellation of the New testament. The
ap])ellation of Testame)it is derived from
2 C'or. iii. 6, 14, in Avhich place the word
t) YlaXaia AtaOijKT] and // Kaivi) AiaOijKr], are
by the old Latin writers renderecl Anfi-
quuin Tvsfamcntum and Xorum Tesfamvn-
tum. Although the appellation of New
Testament is not given by ])ivine com-
mand to the writings of "the evangelists
and apostles, yet it was adopted in a very
early age, (according to Bisho]) ^Lirsli,
in the second century). The title " New
Covenant" signifies the book which con-
tains the terms of the New C'ovenarit,
upon Avhich God is pleased to offer salva-
tion to mankind, through the mediation
of Jksus Christ. But the Avord 2\'st(i-
mod seems to have been preferred, as im-
plying that the Christian's redemption is
sealed to him as a son and heir of God ;
and because the death of Christ as testa-
tor is related at large and applied to our
benefit. (See Canon of Scripture, Bible,
Scripture.)

TESTIMONIAL. A testimonial of good
conduct from his college, or from three
beneficed clergymen, required of every one
that seeks to be admitted into holy orders,
is among the safeguards which the Church
has appointed for the purity of her minis-
try. The testimonial is directed to the
bishop to whom a])plication is made for
orders, and is as follows :

" AVhereas our well-beloved in Christ,
A. B., hath declared to us his intention of
offering himself as candidate for the sacred
ofhce of [a deacon], and for that end hath
requested of us letters testimonial of his
learning and good behaviour ; we, there-
fore, whose names are hereunto subscribed,
do testify that the said A. B., having been
previously known to us for the space of
[three] years last past, hath during that
time lived piously, soberly, and honestly,
and diligently applied himself to his stu-
dies ; nor hath he at any time, so far as we
know or believe, held, written, or taught
anything contrary to the doctrine or dis-
cipline of the united Church of England
and Ireland : and, moreover, we believe



TESTIMONIAL.



47



hun \\\ our consciences to be a j)erson wor-
thy to be admitted to the sacred order of
[deacons]. In witness whereof," cVc.

It is needless to add, that no conscien-
tious man can sign such a document,
without well weighing its terms, and tlie
solemnity of the occasion on which it is
required.

The apostle having laid it down as a
standing canon in the Churcli, that " a
bishoj) must be blameless, and have a good
rei)(nt of them that are without," (1 Tim.
iii. 2, 7,) thence the Ciun-ch of God has,
in all ages, taken e.sj)ecial care to require
a suthcient satisfaction, that all persons
Mho are to be admitted into that or any
other inferior order of the clergy, have
such a good report for a ])ious and virtu-
ous conversation. This 'J'ertullian men-
tions as a very singular honour of the
Christian priesthood. In pursuance of
w hich practice of the ancient Church, our
Church of h'ngland has foriudden the bishop
to admit any person into sacred orders,
" except he shall then exhibit letter testi-
monial of his good life and conversation,
uiuler the seal of some college in Cam-
bridge or Oxford, where before he re-
mained, or of three or four grave ministers,
together with the subscription and testi-
mony of other credible ])ersons, who have
known his life and behaviour by the sjiace
of three years next before." — Can. 33. 'i'he
same is further ])rovided for by our statute
law : " None shall be made minister, unless
he first bring to the bishop of tliat diocese,
from men known to the bishop to be of
sound religion, a testimonial both of his
honest life, and of his ])rofessing the doc-
trine cx])ressed in the said articles," 13 J^liz.
chap. xii. — Dr. XicJiolls.

Such as sign these testimonials have it
put into their power to discover evil men,
and commend only tho.se that are worthy:
wherefore, since so great a trust is rejjosed
in them, they ought never to sign any
testimonial which they know to i)e false ;
yea, which they do not know to be true;
lest they become guilty of i)earing false
witness, and mislead the bishoj). wlio can-
not see all things with his own eyes, nor
hear all with his own ears, and so must
rely on others to direct his choice. And
let him be ever so desirous to keep out
wicked pastors, an iiyj)ocrite commended
])y eminent hands may deceive him ; and
then the dishonour of (JoD and mischief to
souls, which are the sad consequence of
such misinformation, are to l>c charged
only upon those who, for fear, favour, or
negligence, signed the false certificate;
who deserve a .severe j)unishraent in this



748



TEXT.



THANKSGIVING, THE GENERAL.



world, if our law did allow it : however,
they shall certainly answer for it in the
next world. And I heard a most reverend
and worthy prelate (Archbishop Dolben)
charge his clergy, "not to im})ose upon
him by signing testimonials Avhich they
did not know to be true, as they would
answer it to him at tlie dreadful" day of
judgment." AA'hich being duly considered
will, I hope, prevent that evil custom of
giving men's hands, out of custom or com-
pliment, to mere strangers, or to oblige a
friend that we know doth not deserve it. —
Dean Comber.

A sham testimonial of life and manners,
doth not only deceive the bishop in a point
of the nicest concernment, both with regard
to his office and his reputation, but does
an injury to the Church itself, and aflects
the interests and credit of the ministry at
large. And therefore, to attest worthy
characters of unworthy persons, in order
to bring them into a situation where they
may expose themselves and their functions,
do public mischief, and give open scandal,
is destitute of any justifiable pretence ;
and I wish I could add it were equally
destitute of any precedent.

I must acknowledge that human respects,
and solicitations of acquaintance, and other
mere social regards, are great temptations
Avith people of kind dispositions, to too
easy a compliance in granting this favour ;
and such persons may be sometimes cbawn
into the signing of testimonials, when their
judgment doth not concur with their good
nature. I am loth to blame any friendly
or neighbourly qualities, yet sometimes
they do deserve blame, as in this case in
particular ; where they are the occasions
of a mischief which much better qualities
cannot repair, or make sufficient amends
for. — Archdeacon Sharp.

TEXT. The letter of the sacred
Scriptures, more especially in the original
languages. In a more limited sense, the
word text is used for any short sentence
out of the Scripture, quoted in proof of a
dogmatic position, — as an auctoritee, as it
was formerly called, — or taken as the
subject or motto of a discourse from the
pulpit. Thus Chaucer has —

" He ncedeth not to spcken but of game,
And let auctont^s in Guddes name
To preching, and to scolc eke of clergie."

And so a sermon is called " Expositio
aucioritatis."

The custom of taking a text for a
sermon is probably coeval with that of
preaching set discourses ; and it is need-
less to_ remark, that the use of texts as
authority in doctrinal points is of the very



essence of true theology, and was ever the
custom even of those who, professing the
name of Christians, denied the truth of
Christ. Even the most abominable and
shameless heretics quoted Scripture for
their worst tenets. A simple Christian,
therefore, may well be on his guard against
receiving everything for which a text is
quoted, remembering that the " inspired
writings are an inestimable treasure to
mankind, for so many sentences, so many
truths. But then the true sense of them
must be known ; otherwise, so many sen-
tences, so manv authorized falsehoods."

THANKSGIVING. Giving of thanks
is an essential part of Divine worship, as
St. Paul expressly declares to St. Timothy,
(1 Tim. ii. 1,) and has ever formed a part
of the service both of Jews and Christians.
In our own Book of Common Prayer there
are many forms of thanksgiving, particu-
lar and general : as especially the general
thanksgiving, which was added (being
composed, as is conjectured, by Bishop
Sanderson) at the last review, and ap-
pointed for daily use ; and the eucharistic
hymn, always used in the holy communion,
sometimes with an appropriate preface,
and introduced with the versicles,

" Let us give thanks unto our LoiiD GoD.

" It is meet and right so to do.

" It is very meet, right, and our bounden
duty, that we should at all times and in
all places give thanks," &c.

But there are, besides, particular thanks-
givings appointed for deliverance from
drought, rain, famine, war, tumult, and
pestilence ; and there is an entire service
of thanksgiving for women after childbirth,
(see Churching of Women,) and certain
days on which we commemorate great
deliverances of our Church and nation,
are marked also with a solemn service of
thanksgiving. (See Forms of Prai/er.)

THANKSGIVING, THE GENERAL.
The general thanksgiving may perhaps, to
some, appear superfluous, after we have
thanked and praised God in the use of the
psalms and hymns. But it was inserted at
the Kestoration, because others complained
it Avas Avanting. — Ahp. Seeker.

After the general intercession, there
folloAvs likeAvise a general thanksgiving.
For though in the psalms and hymns after
the lessons, Avith the several doxologies
interspersed, Ave have everyAvhere " set
forth God's most Avorthy praise," yet it
seemed meet also, in a distinct and appro-
priate form of thanksgiving, " to render
thanks for the great benefits Ave have re-
ceived at his hands," Avhich, according to
the first exhortation, v,e therefore do,



TIIEOLOGAL.

beginnino; witli that original blessing,
"our creation," then "preservation," at-
tended with all these secondary benefits
and "blessings of life,'' "but above all,"
because the greatest of all, " our redemp-
tion," attended -with all " the . means of
grace and ]\o\)c of glory," thus ascending
gradually through the long scale of bless-
ings received at God's hand, from tem-
poral to spiritual, from the first to the
last, from our coming forth to our return-
ing to him again. — Dr. Bissc.

Indeed, this is a more methodical sum-
mary of the several mercies of (JoD " to
us and to all men," than we had before :
it furnishes an opj^ortunity of thanking
him more expressly for the late instances
of his loving-kindness to the members of
our own congregation ; and besides, as we
cannot be too thankful to God, the ac-
knowledgments, which we offered up at
the beginning of the service, are very
properly repeated at the end. For surely
we ought to ask nothing of GoD, without
remembering Avhat we have received from
him : which naturally excites both our
faith and resignation, and prepares the
way for that admirable collect, with which
we conclude. — Ahj). Seclier.

After enumerating the blessings for
which we return our humble and hearty
thanks, the form from eucharistic becomes
petitionary. We beseech God to make us
truly sensible of his mercies, and really
thankful for them, that we may show our
gratitude, and promote his glory, not only
by celebrating his praises day by day in
the public assembhes of the "Church, but
by walking in the paths of holiness and
righteousness all our lives. These peti-
tions wc enforce through the merits of
Jesus Christ ; and we conclude the
whole with a doxology, in which we
ascribe to the Son, with the Fatiiku and
the Holy Ghost, all honour and glory,
world without end. Amen. — Shepherd.

TPIEOLOGAL. An officer in some
foreign cathedrals, generally a canon, often
a dignitary, whose business it was to pro-
fess theologv.

THEOLOGY, (From o«6c, Ood, and
XayoQ, a discourse.) A discourse concerning
God, it being the business of this science
to treat of the Deity. The heathens had
their theologues or divines, as well as the
Christians ; and Eusebius and Augustine
distinguished the theology of the heathens
into three sorts : first, the fiibulous and
poetical ; secondly, natural, which was
explained by philosophy and physics ; the
third was political or civil, which last con-
sisted chiefly in the solemn service of the



THOMAS, ST.. CIIUISTIANS OF.



It)



gods, and in the belief which they had in
oracles and divinations, togrtjjer'with the
ceremonies wherewith their worship wan
performed.

1 )ivinity among the Christians is divided
nito ])ositive and scholastical ; tlie first
being founded upon fact a.ul institution,