The influence of the Psalter upon Christian hymnody extends far beyond the use of the rhythmic psalms. The metrical versions, which long supplied the place of hymn-books, gave to the Psalms a double share in Christian worship. Even to-day, when the metrical Psalter has lost its hold upon the Christian congregation, many of our greatest hymns are versions of Hebrew psalms. Nor is the rhythmic version outworn. No complete order of Christian worship is possible which does not include at least some portion of the Psalter in one or other of our three grand English renderings.[42] The birth of the Lord Jesus was marked, as so many critical periods have been, by a ‘sudden blaze of song.’ The choir of heaven itself sang the ‘Gloria in Excelsis’; Mary chanted the ‘Magnificat’; Zacharias, the ‘Benedictus’; whilst Simeon’s swan-song, the ‘Nunc Dimittis,’ closed the rich though scanty hymnody of that great transition time. The apostolic Church had no David. The Epistles preserve for us some few lines of early Christian hymns; but it was left to later times to give its sublimest songs to the Christian choir. Yet, if for a moment we think of what might have been, surely St. Paul could have written battle-songs grand as Luther’s; St. Luke, an earlier _Christian Year_; and St. Peter might have sung with the simple pathos of John Newton. But though other gifts were theirs in abundance, the gift of song was not bestowed upon them; and since the apostolic Church had no poet, the New Testament has no Psalter. Nor, indeed, does it need one; for God’s great poem, His sublimest work, is the Man Christ Jesus. And so the Word had breath, and wrought With human hands the creed of creeds In loveliness of perfect deeds More strong than all poetic thought. But though the primitive Church had no great hymn-book, it had its ephemeral ‘songs and solos,’ its minor poets who helped many an earnest worshipper to draw nigh to God with the voice of a psalm. Indeed, there is some reason to think that the Corinthian Church suffered from too great a number of would-be poets, for there ‘every one’ had ‘a psalm,’ and St. Paul would obviously have liked to issue, as John Wesley actually did, a rule against the giving out of hymns of the preacher’s own composing. The fragments that remain of the hymns of the apostolic age are few and uncertain. The most distinctly rhythmic is the short creed, which may have been said or sung, found in 1 Tim. iii. 16— Ἐφανερώθη ἐν σαρκί, ἐδικαιώθη ἐν πνεύµατι, ὤφθη ἀγγέλοις, ἐκηρυχθη ἐν ἔθνεσιν, ἐπιστεύθη ἐν κόσµῳ, ἀνελήµφθη ἐν δόξῃ. Manifested in the flesh, Justified in the spirit, Seen of angels, Preached among the nations, Believed on in the world, Received up in glory. In Eph. v. 14 there are three lines which may have been taken from an ancient baptismal hymn. Ἔγειρε, ὁ καθεύδων, καὶ ἀνάστα ἐκ τῶν νεκρῶν καὶ ἐπιφαύσει σοι ὁ Χριστός.