THE vfl LERGYMM'S .ASSISTANT THE UNIVERSITY OF ILLINOIS LIBRARY 2G4.05 Od2.c, ft m Digitized by the Internet Archive in 2016 with funding from University of Illinois Urbana-Champaign Alternates https://archive.org/details/clergymansassistOOpari THE CLERGYMAN’S ASSISTANT nr READING THE LITURGY. - - — “ Loquere ; lioc vitium commune, loquatur Ut nemo; at tensa declamitet omnia voce. Tu loquere ; utmos est hominum ; boat et latrat ille : Ille ululat; rudit hie; (fari si talia dignum est) Non hominem vox ulla sonat ratione loquentem.” Lucas de Gestu et Voce, 1. ii. THE CLERGYMAN’S ASSISTANT IN READING THE LITURGY. CONTAINING THE EMPHATIC WORDS (CHIEFLY ACCORDING TO SHERIDAN) IN THE MORNING AND EVENING PRAYER, LITANY AND HOLY COMMUNION OFFICE, PRINTED IN ITALICS 1 WITH THE PRONUNCIATION OF WORDS LIABLE TO BE MISPRONOUNCED : AND WITH EXEGETICAL NOTES FROM GARRICK, SHERIDAN, WHATELY, CULL AND HENSHAW. BY A PARISH PRIEST. “ Pleads he in earnest? — Look upon his face, His eyes do drop no tears ; his prayers are jest; His words come from his mouth ; ours, from our breast ; He prays but faintly, and would be denied ; We pray with heart and soul.” Richard II. PHILADELPHIA: GRIGG AND ELLIOT, No. 9 NORTH FOURTH STREET. 1847. Entered according to Act of Congress, in the year 1847, by GRIGG AND ELLIOT, the Clerk’s Office of the District Court for the Eastern District of Pennsylvania. PHILADELPHIA : T. K. AND P. G. COLLINS; PRINTERS. 5Trvuv 0A2.C. TO ALL WHO LOVE ®l)e Book of (Common |Jr ager* AND WHO SEEK TO PRAY WITH THE SPIRIT AND WITH THE UNDERSTANDING ALSO, THIS COMPILATION IS DEDICATED. 4 ci cc Distinctness of articulation, correct emphasis and a deep-felt interest in the sentiments delivered, can hardly fail, where there is not some great defect in the organs of speech, of making a good reader. And, therefore, the commonness of the deficiency in this respect among the ministers of religion, is the less excusable.” — Henshaw y Introd . Essay. PREFACE. The design of this manual may be fully enough learned from the titlepage. It seeks an humble place among the books which aim to aid the Parish Priest in the due conduct of a most important depart- ment of his ministerial functions. It seems especially needful at a time when the service provided in the Book of Common Prayer is beginning to be used daily in various parts of the Church. Whilst there are other works (most valuable and highly to be recommended) which treat, more at length, of specific points in what may be termed Liturgical Rhetoric, the compiler has met with none which, in a brief compass, combines the advantages which, it is thought, are contained in the following pages. In all these works, the service is either mutilated or, if entire, arranged on a different system of punctuation from that in the standard edition of the Prayer Book. In the present work, the Morn- ing prayer and such parts of the Evening prayer as are not contained in the morning, the Litany, and the holy Communion office are printed verbatim et literatim from the standard, only marking the emphatic words by the italic print. On the margin of each page, the words, whose accentuation and pronunciation it was deemed well to mark, have been arranged ; and at the foot of the page a selection of appropriate notes has via PREFACE. been given from the best authorities, Garrick, Sheri- dan, Whately, Cull and Henshaw. It is deemed proper to add that, inasmuch as on many points connected with the reading of the Liturgy, the best authorities (as they are called) are at variance, it is respectfully submitted, that no work on this subject can claim any higher title than an assistant to the well- educated and devout priest. The emphatic words have been marked, for the most part, according to Sheridan, in order that there might be some approxi- mation to correctness, and for the benefit of Candidates for Orders who need some guidance in their reading of the Liturgy; but they possess no such authority as to prevent their being changed, (which can be done in this book by a stroke of the pen,) by any who have, or think they have, a truer understanding of the sense of our Prayer Book. It is further to be remarked that no artificial system, however perfect, can do more than approximate to- wards the conveyance of accurate instruction; for, as Archbishop Whately justly observes, “no variety of marks that could be invented — not even musical nota- tion — would suffice to indicate the different tones in which the different emphatic words should be pro- nounced . 55 It is well, therefore, whilst using any such work as the present, to remember the advice given by the same distinguished prelate, “He who not only understands fully what he is reading, but is earn- estly occupying his mind with the matter of it, will be likely to read as if he understood it, and thus to make others understand it; and, in like manner, with a view to the impressiveness of the delivery, he who PREFACE. IX not only feels it, but is exclusively absorbed by that feeling, will be likely to read as if he felt it, and to communicate the impression to his hearers. But this cannot be the case if he is occupied with the thought of what their opinion will be of his reading, and how his voice ought to be regulated if, in short, he is thinking of himself \ and of course, in the same degree, abstracting his attention from that which ought to oc- cupy it exclusively.” Phil ad a. 5 1847 , cc It seems to be thought that something can be sub- stituted for good reading; thus it is frequently said, ‘Oh, I attend more to the matter than the manner !' the word matter referring to ideas, and manner to their conveyance. Now this remark can apply alone to the composition of a sermon, for it is quite inapplicable to the public reading of a form of prayer. There is no doubt of the greater importance of that which is con- veyed beyond the conveyance ; indeed, the value of the conveyance entirely depends on its faithful com- munication of all the matter; and on this fact rests the whole importance of good public reading. The clergyman’s duty is faithfully to convey the whole of the matter contained in the services of the church. His work is to convey, and, by the manner of convey- ance, to attend to the matter, which indeed is his only means of attending to the matter of the Liturgy.” — Cull's preface to Garrick's mode of reading the Liturgy , p. xi. and xii. THE ORDER FOR DAILY IT The Minister shall begin 1 the Morning Prayer, by reading one or more of the following Sentences of Scripture, THE Lord 2 is in his holy temple; let all the earth keep silence before him. Hab. ii. 20. From the rising of the sun even unto the going down of the same, my Name shall be great among the Gentiles ; and in every place incense shall be offered unto my Name, and a pure offering: for my Name shall be great among the heathen, saith the Lord of hosts. Mai. i. 11. Let the words of my mouth, and the meditation of my heart, be alway acceptable in thy sight, O Lord, my strength and my Redeemer. Ps. xix. 14. When the wicked man turneth away from his wick- edness that he hath committed, and doeth that which PRONUNCIATION. Observation .— In the list of words, whose pronunciation is given in this work, W. stands for Walker , R. for Reid. Acceptable.— W. & R, NOTES. (») “The Minister ought to stand in an erect posture, and not carelessly loll upon the desk as many clergymen do, as if they were entirely indifferent to what they were about. 57 — 'Garrick. (2) •'< Whenever our Maker 7 s name is mentioned, it ought to be done with the utmost solemnity and respect. 77 — Garrick. 12 MORNING PRAYER. is lawful and right , he shall save his soul alive. Ezek. xviii. 27. I acknowledge my transgressions ; and my sin is ever before me. Ps. li. 3. Hide thy face from my sins ; and blot out all mine iniquities. Ps . li. 9. The sacrifices of God 1 are a broken spirit: a broken and a contrite heart, 0 God, thou wilt not despise. Ps. li. 17. Rend your heart , and not your garments , and turn unto the Lord your God ; for he is gracious and mer- ciful , slow to anger, and of great kindness, and re- penteth him of the evil. Joel ii. 13. To the Lord our God belong mercies and forgive- nesses , though we have rebelled against him ; neither have we obeyed the voice of the Lord our God, to walk in his laws which he set before us. Dan . ix. 9, 10. O Lord, correct me, but with judgment; not in Sac'ri-fices (sak'-kre-fizes) . — W. & R. (i) u The word God is often distorted into Gaud. This seems to arise from an attempt to prolong the word, when the vowel a of all is apt to be substituted for the correct vowel o of on. This word ought especially to be preserved from a vitiated pro- nunciation.” — =Cull. “ Throughout the whole service, indeed, the awful name of God is by some treated so familiarly, and so little distinguished from any particle of three letters, as must give great offence to pious ears. It is said of the great Robert Boyle, that he never mentioned the name of God, even in private discourse, without making a perceptible pause after it. How much more would this practice become those who are engaged in the solemn act of public worship, and how much would it add to the solemnity of that worship!” — Sheridan. MORNING PRAYER, 13 thine anger , lest thou bring me to nothing . Jer. x. 24. Ps. vi. 1. Repent ye ; for the kingdom of heaven is St. Matt . iii. 2. I will erne and go to my father, and will say unto him, Father, I have sinned against heaven, and before thee, and am no more worthy to be called thy son. St. Luke xv. 18, 19. Enter not into judgment with thy servant, 0 Lord ; for in thy sight shall no man living be justified. Ps. cxliii. 2. If we say that we have no sin , we deceive ourselves , and the truth is not in us ; but if we confess our sins, God is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. 1 John i. 8, 9. If Then the Minister shall say, DEARLY beloved brethren, 1 the Scripture moveth us, in sundry places, to acknowledge and confess our manifold sins and wickedness; and that we should not dissemble nor cloak them before the face of Al- mighty God our heavenly Father; but confess them with an humble, 2 lowly, penitent, and obedient heart; Dis-sem'ble (Dis-sem'bl) . — W. & R. Al-might'y (al-mi'-te), a as mfalL—* W. O-be'di-ent (o-be'-je-ent). — W. (*) “In the beginning of this exhortation, we usually find, that the clergyman’s eye is fixed on the book, and that he utters the words as mere matter of form; but, surely, the truly Chris- tian and affectionate address, with which it commences, from a pastor to his flock, ought to be made with earnestness, and his eyes looking round the whole congregation.” — Sheridan. ( 2 ) “At first view it may appear, that the words humble and lowly, are synonymous ; but the word lowly, certainly implies 2 14 MORNING PRAYER. o the end that we may obtai n forgiveness of the same, by his infinite goodness and mercy. And although we ought, at all times, humbly to acknowledge our sins before God ; yet ought we chiefly so to do, when we assemble and meet together , 1 to render thanks for the great benefits that we have received at his hands, to set forth his most worthy praise , to hear his most holy Word , and to ask those things which are requisite and necessary, as well for the body as the soul . Where- fore I pray and beseech you, as many as are here present 5 Where'fore (hware-fore) , a as in fate. — W. For the different pronunciation of Therefore, see page 23. a greater degree of humiliation than the word humble. The word, penitent, that follows, is of stronger import than either • and the word, obedient, signifying a perfect resignation to the will of God, in consequence of our humiliation and repentance, finishes the climax. But if the climax in the words, be not accompanied by a suitable climax in the notes of the voice, it cannot be made manifest. 77 — Sheridan. (') “Nothing is more frequent than to give the tone of a full stop at the end of the former part of this sentence, as thus — 6 yet ought we chiefly so to do when we assemble and meet together. 7 What, at any time, in assemblies of amusement and festivity? No, it is only when we assemble and meet together, to render thanks for the great benefits we have received at his hands, &c. In this, and what follows, a distinct enumeration is made, of the several parts whereof the public worship is composed. To render thanks for the great benefits that we have received at his hands , Thanksgiving. To set forth his most worthy praise by Psalms and Hymns. To hear his most holy word in the Lessons. And to ask those things that are requisite and necessary , as well for the body as the soul in the Prayers. On which account, the several sentences containing the distinct parts of the service, ought to be kept more detached from each other than they usually are ; and the words peculiarly expressive of each branch of the ser- vice, should chiefly be made emphatical. 77 — Sheridan. MORNING PRAYER, 15 to accompany me with a pure heart, and humble voice, unto the throne of the heavenly grace, saying — A general Confession, to be said by the whole Congregation, after the Minister, all kneeling. ALMIGHTY and most merciful Father; 1 We have erred and strayed from thy ways like lost sheep. We have followed too much the devices and* desires of our own hearts. We have offended against thy holy laws . We have left undone those things which we ought to have done ; And we have done those things which we ought not to have done ; And there is no health in us. But thou, 0 Lord, have mercy 2 upon us, Hum'ble (um'-bl). — W. Er'red ; first e as in met. — W. Mer'cy (Mer'-se). — Walker says, ‘-The vulgar pronounce this word as if spelled many : many above the vulgar pronounce it as if written murcy ; but there is a delicate shade of difference between this and the true sound of e, (e in met ,) which must be carefully attended to.” (*) 111 Almighty and most merciful Father’ — Another fault here committed, is the dropping the voice at the end, as if it were a full stop ; whereas, it is evidently an incomplete member of a sentence, as would appear if it were immediately followed by the subsequent one, which belongs to it, without the reader’s being interrupted by the congregation. But that interruption ought to make no change in the proper manner of delivering it, which should be in a sustained note, and which the reader would use were he to continue it without such interruption.” — Sheridan. ( 2 ) u The difficulty of reading the Liturgy with spirit, and even with propriety, is somewhat peculiar, on account of the invete- rate and long established faults to which almost every one’s ears are become so familiar; so that such a delivery as would shock any one of even moderate taste, in any other composition, he will, in this, be likely to tolerate, and to practise. Some 16 MORNING PRAYER. miserable offenders. Spare thou those , 0 God, who confess their faults. Restore thou those who are peni- tent ; According to thy promises declared unto mankind in Christ Jesus our Lord. And grant, 0 most merciful Father, for his sake; That we may hereafter live a godly , righteous , and sober life. To the glory of thy holy Name^ Amen. IT The Declaration of Absolution, or Remission of sins, to be made by the Priest alone, standing ; the People still kneeling. ALMIGHTY God, 1 the Father of our Lord Jesus Christ, who desireth not the death of a sinner, but rather that he may turn from his wickedness and live , Man-kind' (man-kyind 7 ) . — W. read, ‘ have mercy upon us, miserable offenders/ and others, ‘have mercy upon us, miserable offenders/ both laying the stress on a wrong word, and making the pause in the wrong place, so as to disconnect ‘us’ and ‘miserable offenders/ which the context requires us to combine. Every one, in ex- pressing his own natural sentiments would say ‘have mercy upon us-miserable-offenders. 7 77 — Sheridan. 0) “In reading the* absolution, it is usual to begin it in the same manner and tone of voice, as if it were a prayer addressed to the Almighty, instead of speaking of him, and delivering a commission in his name. As thus — ‘ Almighty God ! the Father of our Lord Jesus Christ 7 — instead of the authoritative tone of one speaking in his name, and who has received power and commandment from him, to declare his gracious pleasure to his people. The words as they stand, have indeed the same air as several prayers beginning in the same manner: which probably has betrayed most into the same mode of delivering them. But whoever will suppose them to be preceded by the article, the , which is understood, as thus — The Almighty God, Father of our Lord Jesus Christ, &c., will immediately see the necessity of using a tone very different from that of supplication ; and will easily bring himself to the use of it. 77 — Sheridan. MORNING PRAYER. 17 hath given power ,* and commandment , to his ministers, to declare and pronounce to his people, being penitent , the Absolution and Remission of their sins. He par- doneth and absolveth all those who truly repent, and unfeignedly believe his holy Gospel. Wherefore let us beseech him to grant us true repentance , 2 and his Holy Spirit, that those things may please him which we do at this present ; and that the rest of our life here- after may be pure and holy , so that at the last we may come to his eternal joy ; through Jesus Christ our Lord. IT The People shall answer here, and at the end of every prayer, Amen. IT Or this. ALMIGHTY God, our heavenly Father, who of his great mercy hath promised forgiveness of sins to all those who, with hearty repentance and true faith, turn unto him; have mercy upon you; pardon and deliver you from all your sins ; confirm and strengthen you in Ab-solv'-eth (ab-zolv'eth) . — W. (1) “ ‘ And hath given power and commandment to his min- isters, to declare and pronounce to his people being penitent’ — The words, by being thus huddled together, lose much of their import and clearness.” — Sheridan. ( 2 ) “ Many are apt even to commit so gross an error, as to lay the chief stress on the words which denote the most import- ant things ; without any consideration of the emphatic word of each sentence: e. g., in the Absolution, many read, ‘let us beseech him to grant us true repentance ;’ because, forsooth, ‘true repentance’ is an important thing; not considering that, as it has been just mentioned, it is not the new idea , and that to which the attention should be directed by the emphasis ; the sense being, that since God pardoneth all that have true repent- ance, therefore, we should ‘beseech him, to grant it to its.’” — Sheridan. 2 * 18 MORNING PRAYER, all goodness; and bring you to everlasting life ; through Jesus Christ our Lord. Amen. IT Then the Minister shall kneel, and say the Lord’s Prayer; the People still kneeling, and repeating it with him, both here, and wheresoever else it is used in Divine Service. OUR Father, who art in heaven / Hallowed be thy Name. Thy kingdom come. Thy will be done on earth , As it is in heaven . 2 Give us this day 3 our daily bread. And forgive 4 us our trespasses, As we forgive (!) u I now come to the Lord’s Prayer. Nothing can show the corrupt state of the art of reading, or the power of bad habit in a stronger light, than the manner in which that short and sim- ple prayer is generally delivered. In the first words of it, -'Our Father who art in heaven’ — that false emphasis on the word, art , has almost universally prevailed. This strong stress upon the affirmative, art , looks as if there might be a doubt, whether the residence of God were in heaven, or not.” — Sheridan. 2 u Sheridan directs the following passage to be read thus : 1 thy will be done on earth as it is in Heaven,’ with the emphasis on the words 1 be’ and c is ;’ these, however, are not the em- phatic words, and do not even exist in the original Greek, but are supplied by the translator ; the latter of them might, indeed, be omitted without any detriment to the sense; 1 thy will be done, as in Heaven, so also on earth,’ which is a more literal translation, is perfectly intelligible.” — Whatelv. (3) ic This is supposed to be a prayer to be daily used, and a petition to be daily preferred, composed for our use by him who bade us take no thought for the morrow; wherefore it should be thus pronounced — 1 Give us this day our daily bread? ” — Sheridan. (4) u There is another fault committed by some, in removing the accent from the last syllable of the word, forgave , to the first; as, Give us this day our daily bread, and foVgive us our trespasses, &c.,’ by which they seem to make an opposition between the words, give and fo'rgive , where there is none in- tended; than which nothing can be more absurd and puerile.” — Sheridan. MORNING PRAYER. 19 those who trespass against us. And lead us not into temptation; But deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever, and ever. Amen. If Then likewise he shall say, O Lord, open thou our lips . 1 J. ins . And our mouth shall show forth thy praise. If Here, all standing up, the Minister shall say, Glory be to the Father , and to the Son , and to the Holy Ghost ; Ans . As it was in the beginning , 2 is now , and ever shall be, world without end. Min . Praise ye the Lord. Ans . The Lord’s Name be praised. ^[Then shall be said or sung the following Anthem; except on those days for which other Anthems are appointed; and ex- cept also, when it is used in the course of the Psalms, on the nineteenth day of the month. Venite , exultemus Domino. O COME, let us sing unto the Lord; let us heartily rejoice in the strength of our salvation. Sal-va'tion. (*) tc In this way of reading, 1 0 Lord open thou our lips’— the address to God seems only to be, to open our mouths, which surely does not require his intervention; but when the emphasis is placed right the figurative meaning starts forth, which is, do thou inspire us with a true spirit of devotion, 1 and our mouth shall show forth thy praise. 7 77 — Sheridan. ( 2 ) “The latter verse of the Gloria Patri is often hurried over by the Minister, as if his only object was that of bringing it to a speedy conclusion. This is abominable, and should be corrected, for the sentence requires as much distinct articulation , and delibe- rate evenness of delivery, as most of the others. 77 — Garrick. 20 MORNING PRAYER. Let us come before his presence with thanksgiving ; and show ourselves glad in him with psalms. For the Lord is a great God; and a great King above all gods. In his hand are all the corners of the earth ; and the strength of the hills is his also. The sea is his , and he made it; and his hands pre- pared the dry land. 0 come, let us worship and fall down , and kneel before the Lord our Maker. For he is the Lord our God ; and we are the people of his pasture, and the sheep of his hand. 0 worship the Lord in the beauty of holiness ; let the whole earth stand in awe of him. For he cometh, for he cometh to judge the earth ; and with righteousness to judge the world, and the people with his truth . 1[Then shall follow a Portion of the Psalms, as they are ap- pointed, or one of the Selections of Psalms set forth by this Church. And at the end of every Psalm, and likewise at the end of the Venite , Benedicite, Jubilate , Benedictus , Cantate Do- mint ), Bonmn est confiteri , Deus miser eatur, Benedic , anima mea — MAY be said or sung the Gloria Patri ; and at the end of the whole Portion , or Selection of Psalms for the day, shall be said or sung the Gloria Patri , or else the Gloria in excelsis, as followeth. Gloria in excelsis. GLORY be to God on high, and on earth peace, good will towards men . We praise thee, we bless Earth (erth), e as in met. Walker says, cc This word is liable to a coarse, vulgar pronunciation, as if written urth. There is, indeed, but a delicate difference between this and the true sound, but quite sufficient to distinguish a common from a polite speaker.” MORNING PRAYER. 21 thee, we worship thee, we glorify thee, we give thanks to thee for thy great glory, 0 Lord God, heavenly King, God the Father Almighty. 0 Lord, the only begotten Son Jesus Christ; O Lord God, Lamb of God, Son of the Father, that takest away the sins of the world , have mercy upon us. Thou that takest away the sins of the world , have mercy upon us. Thou that takest away the sins of the world , receive our prayer. Thou that sittest at the right hand of God the Father, have mercy upon us. For thou only art holy; thou only art the Lord; thou only, 0 Christ, with the Holy Ghost, art most high in the glory of God the Father. Amen. IT Then shall be read the first Lesson/ according to the Table or Calendar. IT After which shall be said or sung the following Hymn. IT Note, That before every Lesson, the Minister shall say, Here beginnetfi such a Chapter, or Verse of such a Chapter , of such a Book: And after every Lesson, Here endeth the first, or the second Lesson . Te Deum laudamus. WE praise thee, 0 God ; 2 we acknowledge thee to be the Lord. O'nly (one*le), o as in no. — W. ( 1 ) “The Lessons also are in general very shamefully run over, without marking their various beauties, or giving them that sacred dignity of expression, and that deliberate method of pronunciation (without being heavy or drawling ) which so es- sentially belong to them as to the prayers.’ 7 — Garrick. (2) ic One general fault, in reading the following sentences, is dropping the voice at the conclusion of each member; whereas, in many the sense is not complete, till made up by that part in which the congregation response; and in one instance, it does not terminate till the third by the Minister. 22 MORNING PRAYER. All the earth doth worship thee, the Father ever - lasting . To thee all Angels cry aloud ; the Heavens , and all the Powers therein. To thee Cherubim, and Seraphim continually do cry, Holy, Holy, Holy, Lord God of Sabaoth. Heaven and earth are full of the Majesty of thy Glory. The glorious company of the Apostles praise thee. The goodly fellowship of the Prophets praise thee. The noble army of Martyrs praise thee. The holy Church throughout all the world doth acknowledge thee ; The Father, of an infinite Majesty; Thine adorable, true, and only Son; Also the Holy Ghost, the Comforter . Thou art the King of Glory, O Christ. Thou art the everlasting Son of the Father. When thou tookest upon thee to deliver man, thou didst humble thyself to be born of a virgin . Sa'ba-oth (Sab'a-oth. — W. Sa-ba'-oth. — R.) A-pos'tles (a-pos'-sls) . — W. & R. In'fi-nite (in'-fe-nit). — W. Vir'gin (ver'-jin), e as in met . — W. u Another fault almost equally common is falsely placing the emphasis on the word 1 thee’ in the seventh, and three follow- ing sentences of the Te Deum ; nor can it with propriety be made the emphatic word in the other portions of this sublime Hymn, with the exception, perhaps, of the concluding clause in the first sentence, and the first clause in the last sentence.” — Sheridan. u Many clergymen, in reading their part of this hymn, are all the while looking about at different parts of the church, as if they were speaking to the congregation, and not addressing themselves to their Creator.” — Garrick. MORNING PRAYER, 23 When thou hadst overcome the sharpness of death , thou didst open the Kingdom of Heaven to all be- lievers. Thou sittest at the right hand of God , in the Glory of the Father. We believe that thou shalt come to be our Judge . We therefore pray thee, help thy servants, whom thou hast redeemed with thy precious blood. Make them to be numbered with thy Saints , in glory everlasting. O Lord, save thy people, and bless thine heritage. Govern them, and lift them up for ever. Day by day we magnify thee ; And we worship thy Name ever , world without end. Vouchsafe, 0 Lord, to keep us this day without sin. 0 Lord, have mercy upon us, have mercy upon us. 0 Lord, let thy mercy be upon us, as our trust is in thee. 0 Lord, in thee have I trusted ; let me never be confounded. IT Or this Canticle. Benedicite , omnia opera Domini . 0 ALL ye Works of the Lord, bless ye the Lord ; praise him, and magnify him for ever. 0 ye Angels of the Lord, bless ye the Lord ; praise him, and magnify him for ever. 0 ye Heavens , bless ye the Lord ; praise him, and magnify him for ever. Therefore (ther'-fore) ? e as in met . — W. Gov'ern (guv'-urn) ; u as in tub. — W. Vouch-safe (voutsh-safe') . — W. 24 MORNING PRAYER. O ye Waters that be above the firmament, bless ye the Lord ; praise him, and magnify him for ever. O all ye Powers of the Lord, bless ye the Lord ; praise him, and magnify him for ever. O ye Sun and Moon , bless ye the Lord ; praise him, and magnify him for ever. 0 ye Stars of heaven, bless ye the Lord; praise him, and magnify him for ever. O ye Showers and Dew , bless ye the Lord ; praise him, and magnify him for ever. O ye Winds of God, bless ye the Lord ; praise him, and magnify him for ever. 0 ye Fire and Heat , bless ye the Lord; praise him, and magnify him for ever. O ye Winter and Summer , bless ye the Lord ; praise him, and magnify him for ever. 0 ye Dews and Frosts , bless ye the Lord ; praise him, and magnify him for ever. 0 ye Frost and Cold , bless ye the Lord ; praise him, and magnify him for ever. O ye Ice and Snow , bless ye the Lord ; praise him, and magnify him for ever. O ye JYights and Days , bless ye the Lord ; praise him, and magnify him for ever. 0 ye Light and Darkness , bless ye the Lord; praise him, and magnify him for ever. O ye Lightnings and Clouds , bless ye the Lord ; praise him and magnify him for ever. O let the Earth bless the Lord ; yea, let it praise him, and magnify him for ever. Fir'ma-ment (fer'-ma-ment) ; e as in met. — W. Winds (winds) ? i as in pin. — W. & R. Dew (du) ; u as in tube . — W. MORNING PRAYER. 25 O ye Mountains and Hills, bless ye the Lord; praise him, and magnify him for ever. 0 all ye Green Things upon the earth, bless ye the Lord; praise him, and magnify him for ever. 0 ye Wells , bless ye the Lord ; praise him, and mag- nify him for ever. O ye Seas and Floods , bless ye the Lord ; praise him, and magnify him for ever. O ye Whales , and all that move in the waters, bless ye the Lord ; praise him, and magnify him for ever. 0 all ye Fowls of the Air, bless ye the Lord ; praise him, and magnify him for ever. O all ye Beasts and Cattle , bless ye the Lord ; praise him, and magnify him for ever. 0 ye Children of Men , bless ye the Lord; praise him, and magnify him for ever. 0 let Israel bless the Lord ; praise him, and magnify him for ever. 0 ye Priests of the Lord, bless ye the Lord ; praise him, and magnify him for ever. O ye Servants of the Lord, bless ye the Lord; praise him, and magnify him for ever. 0 ye Spirits and Souls of the Righteous, bless ye the Lord ; praise him, and magnify him for ever. O ye holy and humble Men of heart, bless ye the Lord ; praise him, and magnify him for ever. If Then shall be read, in like manner, the second Lesson/ taken Servants (ser'-vants), e as in met . — W. ( ! ) “The different clauses of sentences in the Common Prayer, and in the Scriptures, ought to be delivered, as I have frequently hinted before, more distinct and separate from each other, than in anything else.” — Garrick. 8 26 MORNING PRAYER. out of the New Testament, according to the Table or Calen- dar. IT And after that, the following Psalm. Jubilate 1 Deo . Psalm e. O BE joyful in the Lord, all ye lands: serve the Lord with gladness , and come before his presence with a song. Be ye sure that the Lord he is God ; it is he that hath made us, and not we ourselves ; we are Ids peo- ple and the sheep of his pasture. O go your way into his gates with thanksgivings and into his courts with praise ; be thankful unto him, and speak good of his Name. For the Lord is gracious , his mercy is everlasting ; and his truth endureth from generation to generation » IT Or this Hymn. Benedidus. St. Luke i. 68* BLESSED be the Lord God of Israel ; for he hath visited and redeemed his people ; And hath raised up a mighty salvation for us, in the house of his servant David; ( l ) u Surely hymns, such as these, ought to be delivered in tones of that enthusiastic ardour, which naturally result from a heart filled with admiration, love, and gratitude towards its great Creator and Benefactor.” — Sheridan. u After the second Lesson, many divines, as if they were fatigued with reading a chapter, begin the following psalm in such a loiv tone , and in so careless a manner, that what with the method of their delivery, and that of the congregation’s after them, the whole is run and gabbled over so inarticulately , that all public devotional effect is completely and effectually destroyed.” — Gar- rick, MORNING PRAYER. 27 And lie spake by the mouth of his holy Prophets , which have been since the world began ; That we should be saved from our enemies , and from the hand of all that hate us. Tf Then shall be said the Apostles 7 Creed/ by the Minister and the People, standing. And any Churches may omit the words, He descended into hell : or may, instead of them ; use the words. He went into the 'place of departed spirits , which are con- sidered as words of the same meaning in the Creed. I BELIEVE in God the Father Almighty, Maker of heaven and earth : And in Jesus Christ, his only Son, our Lord; Who was conceived by the Holy Ghost, Born of the Virgin Mary; Suffered under Pontius Pilate, Was crucified , dead , and buried ; He descended into hell , The third day he rose from the dead ; He ascended into heaven, And sitteth on the right hand of God the Father Al- mighty; From thence he shall come to judge the quick and the dead . I believe in the Holy Ghost ; The holy Catholic Church; The Communion of Saints; The Forgiveness Been (bin), i as in pin, — IV. As-cen'ded. ( ! ) u This Creed will admit of little change in the notes of the voice. It ought to be pronounced with distinctness and so- lemnity; to which nothing will contribute so much, as a due observation of the pauses, in the sentences, and their several m embers. 7 7 — Sheridan. u The Creed which follows, ought to be read, to do it proper justice, with a strong , full , even tone. All jerlcs or snaps in the voice must be carefully avoided in this, as in all other parts of the prayers, and indeed in every kind of reading and speaking . 77 —Garrick. 28 MORNING PRAYER. of sins ; The Resurrection of the body, And the Life everlasting . Amen. If Or this. 1 I BELIEVE in one God the Father Almighty, Maker of heaven and earth, And of all things visible and in- visible : 2 And in one Lord Jesus Christ, the only begotten Son of God, Begotten of his Father before all worlds ; God of God , 3 Light of Light, very God of very God, Begotten , not made , Being of one substance with the Father; By whom all things were made; Who, for us men, and for our salvation, came down from heaven, And was incarnate by the Holy Ghost of the Virgin Mary, and was made man, And was crucified also for us under Pontius Pilate. He suffered and was buried ; (*) (*) “ This statement of the Christian’s belief should be read to mark its distinct propositions as being successive declarations of credence, each resting on its own distinct evidence. There should be little or no feeling, because every item depends on exact evidence addressed exclusively to the intellect.” — Cull. ( 2 ) “The Minister ought to make unusual length of pauses between the several parts of the sentences, in order to check, as much as possible, that continuation of confused sounds, which are commonly occasioned whenever the congregation accom- panies him.” — Garrick. (3) u There is a passage in the Creed, often faultily delivered, m the following manner — ( God of God, Light of light , very God of very God’-— in which mode of expression — God of God ’ — according to the common acceptation, it would imply a superiority in him over God ; as, when we say, 1 King of Kings f but, by laying the stress on L ofi as ‘God of God’ — the true meaning is pointed out, which is, ‘God proceeded from God, light from light, very God from very God.’ Thus indicating the unity of the divine nature and essence, in connection with the personal distinctions in the Godhead.” — Sheridan. MORNING PRAYER. 29 And the third day he rose again , 1 according to the Scriptures; And ascended into heaven, And sitteth on the right hand of the Father. And he shall come again with glory to judge both the quick and the dead; Whose kingdom shall have no end. And I believe in the Holy Ghost, The Lord and Giver of Life. Who proceedeth from the Father and the Son, Who with the Father and the Son together is worshipped and glorified, Who spake by the Prophets. And I believe one Catholic and Apostolic Church. I acknowledge one Baptism for the remission of sins; And I look for the resurrection of the dead , And the Life of the world to come . Amen . 2 And after that, these Prayers following, all devoutly kneeling ; the Minister first pronouncing, The Lord be 3 with you. Ans. And with thy spirit . Min . Let us pray, O Lord, show thy mercy upon us. Ans . And grant us thy salvation . ( J ) u Who, for instance, that was really thinking of a resur- rection from the dead, would ever tell any one that our Lord 1 rose again from the dead ; 7 (which is so common a mode of reading this article of the creed,) as if he had done so more than once? 77 — Archbp. Whately. (2) u No p ar t of the Creed, nor indeed any of the Prayers, ought to be passed over carelessly , or with any apparent want of attention. 77 — Garrick. ( 3 ) u Here the emphasis ought to be on the auxiliary verb, as may , the sign of the optative, is omitted, as was mentioned in a former case. This adds to the solemnity of the wish. Whereas, in the common way of repeating it, ‘The Lord be with you ; 7 it is exactly the same as the common mode of ex- pression, in bidding farewell , 77 — Sheridan. 3 * 30 MORNING PRAYER. Min. 0 God, make clean our hearts within usr. fins. And take not thy Holy Spirit from us. IT Then shall follow the Colled 1 for the day, except when the Communion Service is read; and then the Collect for the day shall be omitted here. A Collect 2 for Peace. 0 GOD, who art the author of peace and lover of concord , in knowledge of whom standeth our eternal life, whose service is perfect freedom; Defend us , thy humble servants, in all assaults of our enemies; that we, surely trusting in thy defence, may not fear the power of any adversaries, through the might of Jesus Christ our Lord, fimen. A Collect for Grace. 0 LORD, our heavenly Father, Almighty and ever- lasting God, who hast safely brought us to the begin- ning of this day; Defend us in the same with thy mighty power ; and grant that this day we fall into no sin , neither run into any kind of danger ; but that all our doings , being ordered by thy governance, may be righteous in thy sight; through Jesus Christ our Lord. fimen. Kind (kyind) — W. ( ! ) 11 In these collects the transition from declaration to prayer should be marked by the voice. ;; — C ull. ( 2 ) “The collects must be read with great deliberation , clear - ness of utterance , and with the utmost weight of pious and religious- gravity. They are prayers which cannot fail to command the greatest attention, if the Minister perform his duty in the delivery of them ” — Garrick. MORNING PRAYEJEt. 31 A prayer for the President of the U7iited States, and all in Civil Authority. # 0 LORD, our heavenly Father, the high and mighty Ruler of the universe, who dost from thy throne be- hold all the dwellers upon earth; Most heartily we beseech thee with thy favour to behold and bless thy servant The President of the United States, and all others in authority ; and so replenish them with the grace of thy Holy Spirit, that they may ahvays incline to thy will, and walk in thy way . Endue them plen - teously with heavenly gifts; grant them in health and prosperity long to live ; and finally, after this life, to attain everlasting joy and felicity ; through Jesus Christ our Lord. Amen . IT The following Prayers are to be omitted here, when the Litany is read. A Prayer for the Clergy and People. ALMIGHTY and everlasting God, from whom cometh every good and perfect gift ; Send down upon our Bishops and other Clergy, and upon the Congre- gations committed to their charge, the healthful Spirit of thy grace ; and, that they may truly please thee, pour upon them the continual dew of thy blessing. Grant this, 0 Lord, for the honour of our Advocate and Mediator, Jesus Christ. Amen . A Prayer for all Conditions of Men. 0 GOD, the Creator and Preserver of all mankind, we humbly beseech thee for all sorts and conditions U'ni- verse, e as in met. — W. Dost (dust), u as in tub. — W. Plen'te*ous-ly (plen'-tshe-usde) W, 32 MORNING PRAYER. of men; that thou wouldest be pleased to make thy ways known unto them, thy saving health unto all nations. More especially we pray for thy holy Church universal; that it may be so guided and governed by thy good Spirit , that all who profess and call them- selves Christians, may be led into the way of truth, and hold the faith in unity of spirit, in the bond of peace , and in righteousness of life. Finally, we com- mend to thy fatherly goodness all those who are any ways afflicted , or distressed, in mind, body, or estate; that it may please thee to comfort and relieve them, according to their several necessities; giving them patience under their sufferings, and a happy issue out of all their afflictions. And this we beg for Jesus Christ’s sake. Amen . A General Thanksgiving. ALMIGHTY God, Father of all mercies , we, thine unworthy servants, do give thee most humble and heart y thanks for all thy goodness and loving kindness to us , and to all men. We bless thee for our creation , preservation , and all the blessings of this life; but, above all, for thine inestimable love in the redemption of the world by our Lord Jesus Christ ; for the means of grace, and for the hope of glory. And, we beseech thee, give us that due sense of all thy mercies, that our hearts may be unfeignedly thankful, and that we may show forth thy praise, not only with our lips , but E-spec'ial-ly (e-spesh'-al-e) . — W. & R. Christ'ians (krist'-yuns) . — W. E-state'.— *W. & R. Is'-sue (ish'-shu). — -W Due (du), u as in tube.—W. MORNING PRAYER. 33 in our lives ; by giving up ourselves to thy service , and by walking before thee in holiness and righteousness all our days; through Jesus Christ our Lord, to whom, with thee and the Holy Ghost, be all honour and glory ^ world without end. 1 Amen . A Prayer of St. Chrysostom. ALMIGHTY God, who hast given us grace at this time with one accord to make our common supplica- tions unto thee ; and dost promise that when two or three 2 are gathered together in thy Name, thou wilt grant their requests; Fulfil now y 0 Lord, the desires and petitions of thy servants, as may be most expedient for them ; granting us in this world knowledge of thy truth, and in the world to come life everlasting . Amen . 2 Cor. xiii. 14. THE grace of our Lord 3 Jesus Christ, and the love Ex-pe'di-ent (eks-pe'-de-ent, or, ex-pe'-je-ent). — W. ( ! ) te Passing over the latter part of a prayer in a careless , hur - rying manner, as if it were not necessary to pay much attention to it, is so faulty, that the whole is in a great degree injured by it, and the effect produced by what is before properly delivered, is thereby partly destroyed. 77 — Garrick. ( 2 ) “ In reading 1 a prayer of St. Chrysostom/ it is very com- mon to make c two, or three 7 the emphatic words. This faulty emphasis would lead one to suppose, that the promise quoted, was exclusively applicable to very small assemblies of Chris- tians, containing not more than two or three; whereas, the true meaning of the promise is, that our Lord will be iirthe midst of all assemblies of social worshippers, whether their number be few or many. We remind him. of his promise, and beseech him to fulfil it by granting the petitions and desires we have now presented. 77 — Sheridan. (3) «Th e three distinct attributes, referred to the three per- 34 MORNING PRAYER. of God, and the fellowship of the Holy Ghost, he with us all evermore. Amen. sons in the Godhead, ought to be pointed out by the due em- phasis and pauses. In the last part, by laying the stress upon the unimportant preposition, with, the pious and ardent wish, in- cluded in the benediction,^ is lost, which can only be manifested by a forcible emphasis on the words, be , and, all ; on be , as ex- pressive of the wish, which was before explained; on ally as extending the benediction to the whole, and each individual of the congregation . 77 (*) Rather, benedictory prayer. Here endeth the order of Morning Prayer. SUCH PORTIONS OF THE ORDER FOR DAILY EVENING PRAYER AS ARE NOT EMBRACED IN THE ORDER FOR DAILY MORNING PRAYER, ARE HEREWITH GIVEN, Ca7itate Domino . Psalm xcviii. 0 SING 1 unto the Lord a new song; for he hath done marvellous things. With his own right hand, and with his holy arm ? hath he gotten himself the victory . The Lord declared his salvation ; his righteousness hath he openly showed in the sight of the heathen . He hath remembered his mercy and truth toward the (*) On the Service in general . “ In order that frequent and long-continued public reading, such as that of the church service, may not be prejudicial to health, it is necessary that the actions of the vocal organs should be so adjusted, as uniformly to take place at the proper parts of the measure. When this adjustment becomes habitual from practice, public reading ceases to be injurious to the health ; and instead of a fatiguing effort, it becomes an agreeable and healthful exercise. 77 — -Cull on Public Reading, p. 21. “As nothing can be more irksome than the drudgery and weariness arising from going over continually one and the same settled service, in the usual cold and mechanical way; so no- thing can cause greater inward satisfaction, than praying from the heart; as all must have felt, who pray earnestly in their private devotions. 77 — Sheridan, 36 EVENING PRAYER. house of Israel ; and all the ends of the world have seen the salvation of our God. Show yourselves joyful unto the Lord, all ye lands; sing, rejoice, and give thanks. Praise the Lord upon the harp ; sing to the harp with a psalm of thanksgiving. With trumpets also and shawms , 0 show yourselves joyful before the Lord, the King. Let the sea make a noise, and all that therein is ; the round world , and they that dwell therein. Let the floods clap their hands, and let the hills be joyful together before the Lord ; for he cometh to judge the earth. With righteousness shall he judge the world, and the people with equity. If Or this. Bonum est confiteri. Psalm xcii. IT is a good thing to give thanks unto the Lord, and to sing praises unto thy Name, 0 Most Highest. To tell of thy \ov\ng- kindness early in the morning , and of thy truth in the night season; Upon an instrument of ten strings, and upon the lute ; upon a loud instrument, and upon the harp. For thou, Lord, hast made me glad through thy works; and I will rejoice in giving praise for the operations of thy hands. Then a Lesson of the New Testament, as it is appointed. IT And after that, shall be sung or said this Psalm, except on the twelfth day of the month. Lute, u as in tube. — W. EVENING PRAYER. 37 Deus misereatur. Psalm lxvii. GOD be merciful unto us, and bless us, and show us the light of his countenance, and be merciful unto us ; That thy way may be known upon earth, thy saving health among all nations. Let the people praise thee, O God; yea, let all the people praise thee. 0 let the nations rejoice and be glad ; for thou shalt judge the folk righteously , and govern the nations upon earth. Let the people praise thee, 0 God ; yea, let all the people praise thee. Then shall the earth bring forth her increase; and God, even our own God, shall give us his blessing. God shall bless us; and all the ends of the world shall fear him. IT Or this. Benedic , Anima mea. Psalm ciii. PRAISE the Lord, 0 my soul; and all that is within me, praise his holy Name. Praise the Lord, 0 my soul, and forget not all his benefits: Who forgiveth all thy sin, and healeth all thine in- firmities; Who saveth thy life from destruction, and crowneth thee with mercy and loving -kindness. 0 praise the Lord, ye Angels of his, ye that excel in strength ; ye tha t fulfil his commandment , and hearken unto the voice of his word. Folk (foke), o as in no. — W. In'-crease, noun. ) yy & ^ In-crea=e' ; verb, j 4 38 EVENING PRAVER. O praise the Lord, all ye his hosts ; ye servants of his that do his pleasure. 0 speak good of the Lord, all ye works of his, in all places of his dominion : Praise thou the Lord, O my soul. 1 A Collect for Peace. 0 GOD, from whom all holy desires , all good coun- sels, and all just works do proceed ; Give unto thy servants that peace, which the world cannot give; that our hearts may be set to obey thy commandments, and also that by thee, we, being defended from the fear of (’) On the Service in general. u The tone you use must have nothing affected in it, or possess any resemblance to the whining cant of theatrical declamation , a mode of speaking unbecoming devotional worship. The avje and solemnity of the place will not suit with anything that has the smallest appearance of affectation. Every line must seem to flow from the pure and sacred fountain of true piety , from a heart sincerely and ardently impressed with contrition for past offences. The Litany, of all other prayers, requires that these essentials should prevail through the whole of whatever changes or variations you may choose to make in the course of reading it. 77 — Garrick. 11 All constraint upon nature is instantly perceived, as it pro- duces affectation, and of course destroys true feeling; for it is as impossible, where affectation takes place in the manner of delivery, or in the signs of inward emotions, that the feelings of the heart should be excited, as that two musical strings, not in unison, should vibrate to each other, when one only is struck. Fantastical emotions will produce fantastical signs, and fantasti- cal signs, by reaction, will produce fantastical emotions. Both, having their rise in the imagination, may operate upon the fancy, and produce effects there, but never can reach the heart ; as all communication between them is necessarily cut off by affectation , 77 — Siteridan. EVENING PRAYER. 39 our enemies , may pass our time in rest and quietness ; through the merits of Jesus Christ our Saviour. Amen . A Collect for Aid against Perils. 0 LORD, our heavenly Father, by whose Almighty power we have been preserved this day ; by thy great mercy defend us from all perils and dangers of this night; for the love of thy only Son, our Saviour, Jesus Christ. Amen . Efit attain Or General Supplication , to be used after Morning Service, on Sundays, Wednesdays, and Fridays. O GOD, the Father 1 oi Heaven; have mercy upon us miserable sinners. Mis'-er-a-ble (miz'-zur-a-bl) . — W. ( l ) u In the opening of the Litany, there is something so wrong in the composition, that it will be very difficult to set it right by any mode of reading. The usual way of delivering it ‘0 God the Father of Heaven 7 — certainly does not make it sense. God may properly be styled the Creator of Heaven, as well as of Earth ; but as we should be struck with the impro- priety of calling him the Father of Earth, custom alone could prevent our perceiving that it is equally absurd to style him the Father of Heaven. Besides, there is evidently intended here, in the opening of the Litany, a distinct address to each of the Persons of the Trinity; not only by their different appellations, but by specific attributes to each. Thus in the address to God the Son, he is peculiarly characterized as Redeemer of the world. In that to the Holy Ghost, as proceeding from the Father and the Son. The like was probably intended with regard to the ad- dress to God the Father, at the opening, by the words l of HeavenJ as considering that to be peculiarly his province, as that of the Earth more immediately belonged to our Redeemer. If this was the intention, as it certainly ought to have been, of the writer, it is so obscured by the ill choice and arrangement of the words, that all the world have mistaken it. Had he in- serted the word, Ruler, or Creator, the sense would then have been plain, and the composition perfect; as thus — *0 God the Father! Ruler of Heaven, &c. THE LITANY. 41 0 God, the Father of Heaven; have mercy 1 upon us miserable sinners. 2 *0 God the Son ! Redeemer of the world, &c. c 0 God the Holy Ghost ! proceeding from the Father and the Son, &c.’ “ There is no doubt, that as it was intended that the opening of the Litany, should be, by a distinct address to each of the three Persons of the Trinity, this intention should have been manifested in the first instance in the address to the first Person, God the Father ; which it is not at all, in the manner in which it is generally delivered — ( 0 God the Father of Heaven’— for this is not God the Father considered as one of the Persons of the Trinity, that is, the Father of Jesus Christ, or God the Son ; but expressly, God the Father of Heaven ; and therefore has no rela- tion to, or connection with, the two following invocations, to God the Son, and God the Holy Ghost. The only way to remedy this defect, is by making a pause after — { God the Father.’— Thus— 0 God the Father, of Heaven— that is, peculiarly God of Heaven, as we style the Son, our Saviour and Redeemer, more peculiarly Lord of Earth. This may at first appear uncouth from its novelty, but the reason for it will soon appear, and its propriety be made manifest.” — Sheridan. ( ! ) “ Many persons in reading the introductory petitions of the Litany, place the emphasis on the unimportant word ‘uponj — - as thus, 1 have mercy upon us miserable sinners;’ and others, lay the principal stress upon the almost equally unimportant word * us have mercy upon us miserable sinners.’ A little reflection will convince them that these are unnatural emphases. A congregation of truly penitent sinners, realizing the misery of an unpardoned state, would only be intent upon pleading for mercy , and would offer up these earnest appeals to the triune God, in the same manner that we have directed a similar peti- tion in the general confession to be read : — 1 have mercy upon us-miserable-sinners. ; ” — Sheridan. ( 2 ) “The opening of the Litany should be read with great solemnity, it being declaratory of the nature of Deity’s exist- ence; thus the first three sentences declare the unity of the 4 * 42 THE LITANY. O God the Son , Redeemer of the world; have mercy upon us miserable sinners. O God the Son , Redeemer of the world ; have mercy upon us miserable sinners. 0 God the Holy Ghost, proceeding from the Father and the Son; have mercy upon us miserable sinners. O God the Holy Ghost, proceeding from the Father and the Son; have mercy upon us miserable sinners. 0 holy, blessed, and glorious Trinity , three Persons and one God; have mercy upon us miserable sinners. O holy, blessed, and glorious Trinity , three Persons and one God; have mercy upon us miserable sinners. Remember not, Lord, our offences, nor the offences of our forefathers ; neither take thou vengeance of our sins: spare us, good Lord, spare thy people, whom thou hast redeemed with thy most precious blood , and be not angry with us for ever : Spare us, good Lord. From all evil and mischief; 1 from sin; from the Per'-son, e as in met. — W. Of-fences'. Godhead to be a Trinity, and the fourth sentence declares that Trinity to be a unity. Each of the first three sentences distinctly invokes a separate Person of the Trinity; each declares a lead« ing truth of that separate Person ; and each concludes with a special prayer to Him for general mercy. The fourth sentence invokes the Deity; declares Him a Tri-une God, and prays for mercy.” — Cull. ( ] ) u In that part of the Litany where we pray for a deliver- ance from all kinds of evil, there is one fault that constantly runs through the whole ; which is, that at the end of every passage which the clergyman utters, he makes a full stop; though there is not one of them which contains a complete sense, till it be joined with the following part spoken by the THE LITANY* 43 crafts and assaults of the devil; from thy wrath , and from everlasting damnation ; l Good Lord, deliver us. From all blindness of heart ; from pride, vain ’glory, and hypocrisy ; from envy, hatred, and malice, and all uncharitableness ; Good Lord, deliver us. From all inordinate and sinful affections ; and from all the deceits of the world, the flesh, and the devil ; Good Lord, deliver us. From lightning and tempest ; from plague, pestilence, and famine; from battle and murder , and from sudden death ; Good Lord, deliver us. From all sedition, privy conspiracy , and rebellion / from all false doctrine, heresy, and schism ; 2 from hard - Hy-poc'ri-sy (he-pok'-kre-se) . — W. Schism (sizm), i as in pin. — W. & R. congregation. Thus in the first passage — * From all evil and mischief, from sin, from the crafts and assaults of the devil, from thy wrath, and from everlasting damnation’— dt is evident that the sentence is not closed, as it does not contain a single verb; nor can it be made sense, till the words—* Good Lord deliver vs’ —be joined to it. And the same may be observed throughout all that part of the Litany. The best way to get rid of this bad habit, is, that the clergyman should throughout, mentally, at least, join with the congregation in repeating those words — ‘Good Lord deliver us’ — and then, he will of course, see the necessity of not giving the tone of a full stop to the preceding part of the sentence.” — Sheridan. (') “The voice ought not to fall here, as the sentence is not finished until the people repeat ‘Good Lord, deliver us.’ This is seldom attended to, although the meaning of the whole de- pends upon its observance.” — Garrick. ( 2 ) “ 1 have heard more than once the last word pronounced 44 THE LITANY. ness of heart , and contempt of thy Word and Com- mandment ; Good Lord, deliver us. By the mystery of thy holy Incarnation; by thy holy JYativity and Circumcision ; by thy Baptism , Fasting , and Temptation; Good Lord, deliver us. By thine Agony and Bloody Sweat; by thy Cross and Passion; by thy precious Death and Burial ; by thy glorious Resurrection and Ascension; and by the coming of the Holy Ghost; Good Lord, deliver us. In all time of our tribulation; in all time of our prosperity ; in the hour of death , and in the day of judgment f Good Lord, deliver us. We sinners 2 do beseech thee to hear us, 0 Lord God ; Na-tiv'i-ty, a as in fat.-— W. at the desk as it is spelt. It is hardly necessary to say that the proper way is that as if the orthography of it were ‘sism . ,,? — • Garrick. (!) “Mr. Garrick always recommended at this part a con- siderable stop, as if in fact one prayer was brought to a conclu- sion, and that you were going to begin another. 77 — Cull. ( 2 ) 11 It is usual when that part of the Litany is ended, in which we deprecate evil, to run on immediately, and in the same tone of voice, to the next part, in which we pray for good. Bat surely there ought to be a pause of some duration, to mark this change; and the tone should be lowered to that of one who supplicates, and beseeches the grant of favours to which he is not entitled; as is manifest from the very first words with which it sets out.—* We sinners do beseech thee to hear us, 0 Lord God, 7 &c. 77 — Sheridan. THE LITANY. 45 and that it may please thee to rule and govern thy holy Church universal in the right way We beseech thee to hear us, good Lord. That it may please thee to bless and preserve all Christian Rulers and Magistrates , giving them grace to execute justice , and to maintain truth; We beseech thee to hear us, good Lord. That it may please thee to illuminate all Bishops, Priests, and Deacons, with true knowledge and under- standing of thy Word; and that both by their preach- ing and living they may set it forth, and show it accordingly ; We beseech thee to hear us, good Lord. That it may please thee to bless and keep all thy people ; We beseech thee to hear us, good Lord. That it may please thee to give to all nations unity, peace, and concord ; We beseech thee to hear us, good Lord. That it may please thee to give us an heart to love and fear thee, and diligently to live after thy com- mandments ; We beseech thee to hear us, good Lord. That it may please thee to give to all thy people increase of grace to hear meekly thy Word, and to receive it with pure affection, and to bring forth the fruits of the Spirit ; We beseech thee to hear us, good Lord. Main-tain' (men-tane'). — W. Il-lu'mi-nate, u as in tube. — W. 0) “This prayer, which includes the response , is for the right government of the universal Church.” — Cull. 46 THE LITANY. That it may please thee to bring into the way of truth all such as have erred , and are deceived ; We beseech thee to hear us, good Lord. That it may please thee to strengthen such as do stand ; and to comfort and help the weak- hearted; and to raise up those who fall; and finally to beat down Satan under our feet; We beseech thee to hear us, good Lord. That it may please thee to succour, help, and com- fort, all who are in danger, necessity, and tribulation; We beseech thee to hear us, good Lord. That it may please thee to preserve all who travel by land or by water, all women in the perils of child- birth, all sick persons, and young children; and to show thy pity upon all prisoners and captives; We beseech thee to hear us, good Lord. That it may please thee to defend, and provide for, the fatherless children, and widows , and all who are desolate and oppressed ; l We beseech thee to hear us, good Lord. That it may please thee to have mercy upon all men; We beseech thee to hear us, good Lord. That it may please thee to forgive our enemies, per- secutors, and slanderers, and to turn their hearts ; Er'-red, first e as in met. — W. (*) u There is a passage in that part of the Litany, often im- properly read thus — ‘That it may please thee to defend and provide, for the fatherless children and widows, &c. ; — in which way of stopping, ./or, is equally associated to the former verb, defend , as to the latter, provide ; but we know that, defend and for, can never be united, as defend for, is not English. We should therefore read it thus — That it may please thee to defend, and pro* vide for, the fatherless children, and widow’s, &c.” — Sheridan. THE LITANY. 47 We beseech thee to hear us, good Lord. That it may please thee to give and preserve to our use the kindly fruits of the earth, so that in due time we may enjoy them ; We beseech thee to hear us, good Lord. That it may please thee to give us true repentance ; to forgive us all our sins, negligences , and ignorances ; and to endue us with the grace of thy Holy Spirit to amend our lives according to thy holy Word; We beseech thee to hear us, good Lord. Son of God, we beseech thee to hear us. Son of God, we beseech thee to hear us. O Lamb of God, who takest away the sins of the world ; Grant us thy peace. 0 Lamb of God, who takest away the sins of the world ; Have mercy upon us. If The Minister may, at his discretion, omit all that follows, to the Prayer, u We humbly beseech thee } 0 Father &c. 0 Christ, hear us. 1 0 Christ, hear us. Lord, have mercy upon us. Lord, have mercy upon us. Christ, have mercy upon us. Christ, have mercy upon us. Lord, have mercy upon us. Lord, have mercy upon us. Endue' (en-du'), u as in tube . — W. C) 11 Every appearance of cant or sing-song must he avoided.’* —Garrick. 48 THE LITANY. ^[Then shall the Minister, and the People with him, say the Lord’s Prayer. OUR Father, who art in heaven , Hallowed be thy Name. Thy kingdom come. Thy will be done on earth , As it is in heaven. Give us this day our daily bread. And forgive us our trespasses, Jls we forgive those who trespass against us. And lead us not into temptation; But deliver us from evil. Amen. Min. 0 Lord, deal not with us according to our sins. Jins . Neither reward us according to our iniquities. Let us pray. 0 GOD, merciful Father, who despisest not the sighing of a contrite heart, nor the desire of such as are sorrowful ; Mercifully assist our prayers which we make before thee in all our troubles and adversities , whensoever they oppress us; and graciously hear us, that those evils which the craft and subtlety of the devil or man worketh against us, may, by thy good providence, be brought to naught ; that we thy ser- vants, being hurt by no persecutions, may evermore give thanks unto thee in thy holy Church ; through Jesus Christ our Lord. 0 Lord, arise, help us, and deliver us for thy Name's sake. O GOD, we have heard with our ears, 1 and our fathers have declared unto us, the noble works that thou didst in their days, and in the old time before them. Sub'til-ty (sut'-tl-te) . — W. Naught (nawt), a as in fall. — W. 0) cc The words c with our ears J is a pleonasm, and therefore must not be strongly marked by the voice.” — Cull. THE LITANY. 49 0 Lord, arise, help us, and deliver us for thine honour. Glory be to the Father , and to the Son , and to the Holy Ghost ; Ans. As it was in the beginning , is now, and ever shall be, world without end. Amen. From our enemies defend us, 0 Christ. Graciously look upon our afflictions. With pity behold the sorrows of our hearts. Mercifully forgive the sins of thy people. Favourably with mercy hear our prayers. O Son of David, have mercy upon us. Both now and ever, vouchsafe to hear us, 0 Christ. Graciously hear us, 0 Christ; graciously hear us, 0 Lord Christ. Min . O Lord, let thy mercy be showed upon us. Ans. As we do put our trust in thee. 1 Let us pray. WE humbly beseech thee, 2 0 Father, mercifully to ( j ) u Many clergymen pass over the foregoing lines, and others of a similar nature, with all that careless , flimsy insipidity , as if they repeated them as a matter of form, without anything else being necessary but merely the recital of them.” — Garrick. ( 2 ) “There is here a change as to the person addressed. Most of the petitions in the Litany, are addressed to the second person in the Trinity: to Him who submitted to 1 baptism, and fasting and temptation;’ to 1 agony and bloody sweat;’ to the 1 cross and passion’ for us. This is especially true of the fer- vent responsive petitions immediately preceding this concluding prayer. 1 0 Lamb of God who takest aivay the sins of the world , grant us thy peace,’ &c. 1 Graciously hear us , 0 Christ ,’ &c. But this prayer is manifestly addressed to the first person in the Trinity; and this change is distinctly marked by reading the introductory address with the emphasis upon the word thee. 5 50 THE LITANY. look upon our infirmities ; and, for the glory of thy Name, turn from us all those evils that we most justly have deserved ; and grant, that in all our troubles, we may put our whole trust and confidence in thy mercy , and evermore serve thee in holiness and pure- ness of living, to thy honour and glory; through our only Mediator and Advocate, Jesus Christ our Lord. Amen . Whereas, in the common mode of reading it, the important change is passed over without notice, and this most solemn and interesting part of our service is deprived of one of its distin- guishing beauties. 77 — Henshaw. Here endeth the Litany. THE ORDER FOR THE ADMINISTRATION OF THE LORD’S SUPPER, OR eommttttiotu If among those who come to be partakers of the Holy Com- munion, the Minister shall know any to be an open and notorious evil liver, or to have done any wrong to his neigh- bours by word or deed, so that the Congregation be thereby offended ; he shall advertise him, that he presume not to come to the Lord^s Table, until he have openly declared him- self to have truly repented and amended his former evil life, that the Congregation may thereby be satisfied ; and that he hath recompensed the parties to whom he hath done wrong; or at least declare himself to be in full purpose so to do, as soon as he conveniently may. IT The same order shall the Minister use with those, betwixt whom he perceiveth malice and hatred to reign; not suffering them to be partakers of the Lord’s Table, until he know them to be reconciled. And if one of the parties, so at variance, be content to forgive from the bottom of his heart all that the other hath trespassed against him, and to make amends for that wherein he himself hath offended; and the other party will not be persuaded to a godly unity, but remain still in his frowardness and malice; the Minister in that case ought to admit the penitent person to the Holy Communion, and not him that is obstinate. Provided, that every Minister so repel- ling any, as is herein specified, shall be obliged to give an account of the same to the Ordinary, as soon as conveniently may be. IT The Table, at the Communion-time having a fair white linen 52 THE COMMUNION. cloth upon it, shall stand in the body of the Church, or in the Chancel. And the Minister, standing at the right side of the Table, or where Morning and Evening Prayer are appointed to be said, shall say the Lord’s Prayer and the Collect follow- ing, the People kneeling* but the Lord’s Prayer may be omitted, if Morning Prayer hath been said immediately before. OUR Father, who art in heaven , Hallowed be thy Name. Thy Kingdom come . Thy will be done on earth , As it is in heaven . Give us this day our daily bread . And forgive us our trespasses, As we forgive those who trespass against us. And lead us not into temptation ; But deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever and ever. Amen. The Collect. ALMIGHTY God, unto whom all hearts are open, all desires known, and from whom no secrets are hid; Cleanse the thoughts of our hearts by the inspiration of thy Holy Spirit, that we may perfectly love thee, and worthily magnify thy holy Name ; through Christ our Lord. Amen . If Then shall the Minister, turning to the People, rehearse dis- tinctly the TEN COMMANDMENTS; and the People, still kneeling, shall, after every commandment, ask God mercy for their transgressions for the time past, and grace to keep the law for the time to come, as folio weth: Minister . GOD spake these words, and said , 1 / am the Lord thy God : Thou shalt have none other gods but me. In-spi-ra'tion (in-spe-ra'-shun). — W. None (nun), u as in tub. — W. ( ] ) u Let the priest declare these ten commands as God’s THE COMMUNION. 53 People . Lord, have mercy upon us, and incline our hearts to keep this law. Minister. Thou shalt not make to thyself any graven image, nor the likeness of any thing that is in heaven above , or in the earth beneath , or in the water under the earth. Thou shalt not bow down to them, nor worship them : For 1 I the Lord thy God am a jealous God ; and visit the sins of the fathers upon the chil- dren , unto the third and fourth generation, of them that hate me ; 2 and show mercy unto thousands of them that love me, and keep my commandments. People. Lord, have mercy upon us, and incline our hearts to keep this law. Minister. Thou shalt not take the Name of the Lord Be-neath', th as in this.— W. agent, and mark a difference by his voice between the authority for publishing them and the first command 3 which is, Thou shalt have none other Gods but me. 77 — Cull. (*) “The command is one thing, the reason for its observance is another: the priest should mark their distinction by his voice. 77 — Cull. ( 2 ) “ A passage in this commandment Sheridan directs to be read, according indeed to the usual mode, both of reading and pointing it, — ‘ visit the sins of the fathers upon the children, unto the third and fourth generation of them that hate me 3’ which mode of reading destroys the sense, by making a pause at ‘ children, 7 and none at ‘generation; 7 for this implies that the third and fourth generations, who suffer these judgments, are themselves such as hate the Lord, instead of being merely, as is meant to be expressed, the children of such; ‘ of them that hate me, 7 is a genitive governed not by ‘generation, 7 but by ‘chil- dren : 7 the reading given above, expresses the true sense of the threatening; i. e., ‘I — visit the sins of the fathers, who hate me, upon the third and fourth generations of their descendants. 7 77 — Henshaw. 5 * 54 THE COMMUNION. thy God in vain: for the Lord will not hold him guilt- less, that taketh his Name in vain. People . Lord, have mercy upon us, and incline our hearts to keep this law. Minister . Remember 1 that thou keep holy the Sab- bath-day. Six days shalt thou labour, and do all that thou hast to do ; but the seventh day is the Sabbath of the Lord thy God. In it thou shalt do no manner of work; thou, and thy son, and thy daughter, thy man- servant, and thy maid-servant, thy cattle, and the stranger that is within thy gates. For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day : wherefore the Lord blessed the seventh day, and hallowed it. People. Lord, have mercy upon us, and incline our hearts to keep this law. Minister. Honour thy father and thy mother ; that thy days may be long 2 in the land which the Lord thy God giveth thee. People. Lord, have mercy upon us, and incline our hearts to keep this law. Minister. Thou shalt do no 3 murder. (*) u A pause after the word remember, enforces the com- mand with great emphasis.” — Cull. (2) u Th e p ause? as well as the emphasis, should be at 1 long , 7 not at ‘land . 7 77 — Henshaw. ( 3 ) u Many clergymen in reading the negative, or prohibitory commandments, are in the habit of accenting the word * not . ? And here it may be worth while to remark, that in some cases, the copula ought to be made the emphatic word ; (i. e., the ‘is , 7 if the proposition be affirmative, the ‘ not , 7 if negative.) viz., where the proposition may be considered as in opposition to a contradictory one . If, for example, it had been a question, whether we ought to steal, or not, the commandment in answer to that, THE COMMUNION. 55 People. Lord, have mercy upon us, and incline our hearts to keep this law. Minister. Thou shalt not commit adultery. People. Lord, have mercy upon us, and incline our hearts to keep this law. Minister. Thou shalt not steal. People. Lord, have mercy upon us, and incline our hearts to keep this law. Minister. Thou shalt not bear false witness against thy neighbour . 1 would have been rightly pronounced, ‘thou shalt not steal : 7 but, the question being, v:hat things we are forbidden to do , the answer is, that ‘ to steal 7 is one of them ; ‘ thou shalt not steal ? In such a case as this, the proposition is considered as opposed, not to its contradictory , but to one with a different predicate : the question being, not, which copula (negative or affirmative), shall be employed, but what shall be affirmed, or denied of the sub- ject: for example, ‘it is lawful to beg ; but not to steal d in such a case, the predicate , not the copula , will be the emphatic word . 77 — Sheridan. “The decalogue maybe cited as another of the erroneous readings common in the service. In the decalogue the priest officially declares God 7 s several commands to do, and to abstain from doing certain acts. Logically these commands form two sets of propositions : one set has a positive and the other has a negative copula; but each proposition of both sets has a different predicate. Hence in both sets the question concerns the predi- cate; what are we to do? The reply is, to Hallow God and his Sabbath, to Honour our parents, &c. From what are we to ab- stain ? The reply is still the predicate of the command, from idolatry, murder, stealing, lying, lusting, &c. Thus the reading is not, Thou shalt not steal; but, Thou shalt not steal. The thoughtful reader will analyze the whole service in relation to the logical division of propositions . 77 — Cull. ( ! ) “ Another fault worth noticing, on account of its common- ness, is the placing of the emphasis on ‘ neighbour , 7 in the ninth 56 THE COMMUNION. People . Lord, have mercy upon us, and incline our hearts to keep this law. Minister . Thou shalt not covet thy neighbour’s house , thou shalt not covet thy neighbour’s wife , nor his ser - vant , nor his maid, nor his o#, nor his ass , nor any 1 thing that is his. People . Lord, have mercy upon us, and write all these thy laws in our hearts , we beseech thee. IT Then the Minister may say, Hear also what our Lord Jesus Christ saith. THOU shalt love the Lord thy God with all thy heart , and with all thy soul , and with all thy mind . This is the first and great commandment. And the second is like unto it; Thou shalt love thy neighbour as thyself. On these two commandments hang all the Law and the Prophets. % Let us pray. O ALMIGHTY Lord, and everlasting God, vouch- safe, we beseech thee, to direct , sanctify , and govern , both our hearts and bodies , in the ways of thy laws, and in the works of thy commandments ; that, through thy most mighty protection, both here and ever, we may be preserved in body and soul ; through our Lord and Saviour Jesus Christ. Amen . Di-rect' (de-rekt') . — W. and tenth commandments; as if there might be some persons precluded from the benefit of the prohibitions. One would think that the man, to whom our Lord addressed the parable of the good Samaritan, had been used to this mode of delivery, by his asking, 'and who is my neighbour V ” — Henshaw. (*) u The words 1 any thing’ to be marked in the delivery.” — Garrick. THE COMMUNION. 57 IT Then shall be said the Collect of the Day. And immediately after the Collect, the Minister shall read the Epistle, saying, The Epistle [or, the portion of Scripture appointed for the Epistle] is written in the — Chapter of , beginning at the — Verse. And the Epistle ended, he shall say, Here endeth the Epistle. Then shall he read the Gospel (the people all standing up) saying, The Holy Gospel is written in the — Chapter of , beginning at the — Verse. IT Here the People shall say, Glory be to thee, 0 Lord. If Then shall be read the Apostles’, or Nicene Creed: unless one of them hath been read immediately before in the Morn- ing Service. IT Then the Minister shall declare unto the People what Holy- days, or Fasting-days, are in the week following to be ob- served; and (if occasion be) shall Notice be given of the Communion, and of the Bans of Matrimony, and other mat- ters to be published. If Then shall follow the Sermon. After which, the Minister, when there is a Communion, shall return to the Lord’s Table, and begin the Offertory, saying one or more of these Sentences following, as he thinketh most convenient. LET your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. St. Matt. v. 16. Lay not up for yourselves treasures upon earth ; where moth and rust doth corrupt, and where thieves break through and steal : but lay up for yourselves treasures in heaven; where neither moth nor rust doth corrupt, and where thieves do not break through nor steal. St. Matt. vi. 19, 20. Whatsoever ye would that men should do to you , even so do to them: for this is the Law and the Pro- phets. St. Matt. vii. 12. Doth (duth), u as in tub. — W. 58 THE COMMUNION. Not every one that saith unto me, Lord, Lord, shall enter into the Kingdom of heaven ; but he that doeth the will of my Father which is in heaven. St. Matt . vii. 21. Zaccheus stood forth, and said unto the Lord, Be- hold, Lord, the half of my goods I give to the poor ; and if I have done any wrong to any man, I restore fourfold. St. Luke xix. 8. Who goeth a warfare at any time of his own cost? Who planteth a vineyard , and eateth not of the fruit thereof? Or who feedeth a flock , and eateth not of the milk of the flock ? 1 Cor. ix. 7. If we have sown unto you spiritual things, is it a great matter if we shall reap your worldly things ? 1 Cor. ix. 11. Do ye not know that they who minister about holy things, live of the sacrifice ; and they who wait at the altar are partakers with the altar? Even so hath the Lord also ordained, that they who preach the Gospel should live of the Gospel. 1 Cor. ix. 13, 14. He that soweth little shall reap little ; and he that soweth plenteously , shall reap plenteously. Let every man do according as he is disposed in his heart , not grudgingly , or of necessity; for God loveth a cheerful giver. 2 Cor. ix. 6, 7. Let him that is taught in the Word minister unto him that teacheth, in all good things. Be not deceived , Saith (seth) , e as in met . — W. There-of (thare-of'), a as in fate. — W. Sac'ri-fice (sak'-kre-fize).— W. & R. Plen'te-ous-ly (plen'-tshe-u£-le) . — W. Cheer'-ful, ee as in me, or as in met. — W. THE COMMUNION. 59 God is not mocked : for whatsoever a man soweth that shall he reap. Gal. vi. 6, 7. While we have time, let us do good unto all men ; and especially unto them that are of the household of faith . Gal . vi. 10. Godliness is great riches, if a man be content with that he hath : for we brought nothing into this world, neither may we carry any thing out . 1 Tim. vi. 6 , 7. Charge them who are rich in this world, that they be ready to give, and glad to distribute; laying up in store for themselves a good foundation against the time to come, that they may attain eternal life. 1 Tim . vi. 17, 18, 19. God is not unrighteous , that he will forget your works, and labour that proceedeth of love; which love ye have showed for his Name’s sake, who have minis- tered unto the saints, and yet do minister. Heb. vi. 10. To do good, and to distribute , forget not; for with such sacrifices God is well pleased. Heb. xiii. 16. Whoso hath this world’s good, and seeth his brother have need, and shutteth up his compassion from him, how dwelleth the love of God in him ? 1 St. John iii. 17. Give alms of thy goods, and never turn thy face from any poor man ; and then the face of the Lord shall not be turned away from thee. Tobit iv. 7. Be merciful after thy power. If thou hast much , give plenteously; if thou hast little , do thy diligence gladly to give of that little : for so gatherest thou thy- self a good rew T ard in the day of necessity. Tobit iv. 8, 9. E-spec'ial-ly, 60 THE COMMUNION. He that hath pity upon the poor lendeth unto the Lord : and look, what he layeth out , it shall be paid him again . Prov . xix. 17. Blessed be the man that provideth for the sick and needy: the Lord shall deliver him in the time of trouble. Psalm xli. 1. IT Whilst these Sentences are in reading, the Deacons, Church- wardens, or other fit persons appointed for that purpose, shall receive the Alms for the Poor, and other Devotions of the People, in a decent Basin to be provided by the Parish for that purpose; and reverently bring it to the Priest, who shall humbly present and place it upon the Holy Table. If And the Priest shall then place upon the Table so much Bread and Wine as he shall think sufficient. After which done, he shall say, Let us pray for the whole state of Christ’s Church militant. ALMIGHTY and everliving God, who by thy holy Apostle hast taught us to make prayers, and supplica- tions, and to give thanks for all men; We humbly beseech thee most most mercifully [*to accept our alms and oblations, and] to receive these our prayers, which we offer unto thy Divine Majesty; beseeching thee to inspire continually the Universal Church with the spirit of truth, unity, and concord: And grant that all those who do confess thy holy Name may agree in the truth of thy holy Word, and live in unity , and godly love. We beseech thee also, so to direct and dispose the hearts of all Christian Rulers , that they may truly and A-gain' (a-gen 7 ), e as in met. — W. & R. Christ'ian (krist'-yun). — W. (*) If there be no alms or oblations, then shall the words [to accept our alms and oblations , and'] be left unsaid. THE COMMUNION. 61 impartially administer justice , to the punishment of wickedness and vice , and to the maintenance of thy true religion, and virtue . Give grace , 0 heavenly Father, to all Bishops and other Ministers, that they may, both by their life and doctrine , set forth thy true and lively Word , and rightly and duly administer thy holy Sacra- ments. And to all thy people give thy heavenly grace ; and especially to this congregation here present; that, with meek heart and due reverence, they may hear , and receive thy holy Word ; truly serving thee in holi- ness and righteousness all the days of their life. And we most humbly beseech thee, of thy goodness, O Lord, to comfort and succour all those who, in this transitory life, are in trouble, sorrow, need, sickness, or any other adversity. And we also bless thy holy Name for all thy servants departed this life in thy faith and fear; beseeching thee to give us grace so to fol- low their good examples, that with them we may be partakers of thy heavenly kingdom. Grant this, O Father, for Jesus Christ’s sake, our only Mediator and Advocate. Amen. IT When the Minister giveth warning for the Celebration of the Holy Communion, (which he shall always do upon the Sun- day, or some Holy Day immediately preceding,) he shall read this Exhortation following; or so much thereof as, in his discretion, he may think convenient. DEARLY beloved , on day next I purpose, through God’s assistance, to administer to all such as shall be religiously and devoutly disposed the most Main'te-nance (men'-ten-anse) . — W. Sac'ra-ments, first a as in fat. — W. & R. Tran'si-to-ry (tran'-se-tor-e) . — W. 6 62 THE COMMUNION. comfortable Sacrament of the Body and Blood of Christ ; to be by them received in remembrance of his meritorious Cross and Passion; whereby alone we ob- tain remission of our sins, and are made partakers of the Kingdom of heaven. Wherefore it is our duty to render most humble and hearty thanks to Almighty God, our heavenly Father, for that he hath given his Son our Saviour Jesus Christ, not only to die for us, but also to be our spiritual food and sustenance in that holy Sacrament. Which being so divine and comfort- able a thing to them who receive it worthily , and so dangerous to those who will presume to receive it unworthily ; my duty is to exhort you, in the mean season to consider the dignity of that holy mystery, and the great peril of the unworthy receiving thereof; and so to search and examine your own consciences, (and that not lightly, and after the manner of dissem- blers with God ; but so) that ye may come holy and clean to such a heavenly Feast, in the marriage-gar- ment required by God in holy Scripture, and be re- ceived as worthy partakers of that holy Table. The way and means thereto is; First, to examine your lives and conversations by the rule of God’s commandments ; and whereinsoever ye shall perceive yourselves to have offended, either by will, word, or deed, there to bewail your own sinfulness, and to con- fess yourselves to Almighty God, with full purpose of amendment of life. And if ye shall perceive your offences to be such as are not only against God, but also against your neighbours ; then ye shall reconcile yourselves unto them ; being ready to make restitution Dis-sem'blers (dis-sem'-blurs) . — W. THE COMMUNION. 63 and satisfaction , according to the uttermost of your powers, for all injuries and wrongs done by you to any other; and being likewise ready to forgive others who have offended you , as ye would have forgiveness of your offences at GocPs hand : for otherwise the re- ceiving of the holy Communion doth nothing else but increase your condemnation. Therefore, if any of you be a blasphemer of God, and hinderer or slanderer of his Word, an adulterer, or be in malice, or envy, or in any other grievous crime ; repent ye of your sins, or else come not to that holy Table. And because it is requisite that no man should come to the holy Communion, but with a full trust in God’s mercy, and with a quiet conscience ; therefore, if there be any of you, who by this means cannot quiet his own conscience herein, but requireth further comfort or counsel, let him come to me, or to some other min- ister of God’s Word, and open his grief; that he may receive such godly counsel and advice, as may tend to the quieting of his conscience, and the removing of all scruple and doubtfulness . IT Or, in case he shall see the People negligent to come to the Holy Communion, instead of the former, he shall use this Exhortation. DEARLY beloved brethren, on I intend, by God’s grace, to celebrate the Lord’s Supper: unto which, in God’s behalf, I bid you all who are here present ; and beseech you, for the Lord Jesus Christ’s sake, that ye will not refuse to come thereto, being so lovingly called and bidden by God himself Ye know how grievous and unkind a thing it is, when a man Griev'-ous (greev'-us). — W. 64 THE COMMUNION. hath prepared a rich feast, decked his table with all kind of provision, so that there lacketh nothing but the guests to sit down ; and yet they who are called (without any cause) most unthankfully refuse to come. Which of you in such a case would not be moved ? Who would not think a great injury and wrong done unto him? Wherefore, most dearly beloved in Christ, take ye good heed, lest ye , withdrawing yourselves from this holy Supper, provoke God’s indignation against you. It is an easy matter for a man to say, I will not communicate, because I am otherwise hindered with worldly business. But such excuses are not so easily accepted and allowed before God. If any man say, I am a grievous sinner , and therefore am afraid to come : wherefore then do ye not repent and amend ? When God calleth you, are ye not ashamed to say ye will not come ? When ye should return to God, will ye excuse yourselves, and say ye are not ready ? Con- sider earnestly w T ith yourselves how r little such feigned excuses will avail before God. Those who refused the feast in the Gospel, because they had bought a farm, or would try their yokes of oxen, or because they were married, were not so excused, but counted unworthy of the heavenly feast. Wherefore, accord- ing to mine Office, I hid you in the Name of God, I call you in Christ’s behalf, I exhort you, as ye love your own salvation, that ye wdll be partakers of this holy Communion. And as the Son of God did vouch- safe to yield up his soul by death upon the Cross for your salvation ; so it is your duty to receive the Com- munion in remembrance of the sacrifice of his death. Guests (gests), e as in met. — W. THE COMMUNION. 65 as he himself hath commanded : which if ye shall neglect to do, consider with yourselves how great is your ingratitude to God, and how sore punishment hangeth over your heads for the same; when ye wil- fully abstain from the Lord’s Table, and separate from your brethren, who come to feed on the banquet of that most heavenly food. These things if ye earnestly consider , ye will by God’s grace return to a better mind: for the obtaining whereof we shall not cease to make our humble petitions unto Almighty God, our heavenly Father. If At the time of the Celebration of the Communion, the Priest shall say this Exhortation. DEARLY beloved in the Lord , ye who mind to come to the holy Communion of the Body and Blood of our Saviour Christ, must consider how Saint Paul exhorteth all persons diligently to try and examine themselves, before they presume to eat of that Bread, and drink of that Cup. For as the benefit is great, if with a true penitent heart and lively faith we receive that holy Sacrament ; so is the danger great, if we receive the same unworthily. Judge therefore your - selves , brethren, that ye be not judged of the Lord ; repent ye truly for your sins past ; have a lively and steadfast faith in Christ our Saviour ; amend your lives, and be in perfect charity with all men ; so shall ye be meet partakers of those holy mysteries. And above all things ye must give most humble and hearty thanks to God, the Father, the Son, and the Holy Ghost, for the redemption of the world by the death and passion of our Saviour Christ, both God and man; who did humble himself, even to the death upon the Cross , for 6 * 66 THE COMMUNION. us, miserable sinners, who lay in darkness and the shadow of death ; that he might make us the children of God , and exalt us to everlasting life . And to the end that we should always remember the exceeding great love of our Master, and only Saviour, Jesus Christ, thus dying for us, and the innumerable benefits which by his precious blood-shedding he hath obtained for us; he hath instituted and ordained holy mysteries, as pledges of his love , and for a continual remembrance of his death, to our great and endless comfort. To him therefore, with the Father and the Holy Ghost , let us give (as we are most bounden) continual thanks ; submitting ourselves wholly to his holy will and plea- sure, and studying to serve him in true holiness and righteousness all the days of our life. Amen. Then shall the Priest say to those who come to receive the Holy Communion, YE who do truly and earnestly repent you of your sins, and are in love and charity with your neighbours, and intend to lead a new life, following the command- ments of God, and walking from henceforth in his holy ways ; Draw near with faith , and take this holy Sacra- ment to your comfort; and make your humble confes- sion to Almighty God, devoutly kneeling. Then shall this general Confession be made, by the Priest and all those who are minded to receive the holy Communion, humbly kneeling. ALMIGHTY God, Father of our Lord Jesus Christ, Maker of all things, Judge of all men; We acknow- ledge and bewail our manifold sins and wickedness, Which we, from time to time, most grievously have committed, By thought, word, and deed, Against thy THE COMMUNION. 67 Divine Majesty, Provoking most justly thy wrath and indignation against us. We do earnestly repent , And are heartily sorry for these our misdoings; The remem- brance of them is grievous unto us ; The burden of them is intolerable. Have mercy upon us, Have mercy upon us, most merciful Father; For thy Son our Lord Jesus Christ's sake, Forgive us all that is past; And grant that we may ever hereafter Serve and please thee In newness of life, To the honour and glory of thy Name ; Through Jesus Christ our Lord. Amen. If Then shall the Priest (the Bishop if he be present) stand up, and turning to the People, say, ALMIGHTY God, our heavenly Father, who of his great mercy hath promised forgiveness of sins to all those who with hearty repentance and true faith turn unto him; Have mercy upon you;* pardon and deliver you from all your sins ; confirm and strengthen you in all goodness ; and bring you to everlasting life; through Jesus Christ our Lord. Amen. If Then shall the Priest say, Hear what comfortable words our Saviour Christ saith unto all who truly turn to him. COME unto me, all ye that travail and are heavy laden, and I will refresh you. St. Matt. xi. 28 . So God loved the world, that he gave his only be- gotten Son, to the end that all that believe in him should not perish, but have everlasting life. St. John iii. 16 . (*) Sheridan (or Henshaw, whose edition of Sheridan we have followed), gives c: you 7) as emphatical, although we have given a different reading in this form of Absolution in the Morning Prayer. 68 THE COMMUNION. Hear also what Saint Paul saith. This is a true saying, and worthy of all men to be received, That Christ Jesus came into the world to save sinners . 1 Tim . i. 15. Hear also what Saint John saith. If any man sin, we have an Advocate with the Father, Jesus Christ the righteous ; and he is the Pro- pitiation for our sins. 1 St. John ii. 1, 2. IT After which the Priest shall proceed, saying, Lift up your hearts. Answer . We lift them up unto the Lord. Priest. Let us give thanks unto our Lord God. Answer. It is meet and right so to do. If Then shall the Priest turn to the Lord’s Table, and say, IT is very meet, right , and our bounden duty, that we should at all times, and in all places , give thanks unto thee, 0 Lord, [*Holy Father,] Almighty, Ever- lasting God. If Here shall follow the Proper Preface, according to the time, if there be any specially appointed ; or else immediately shall be said or sung by the Priest and People, THEREFORE with Angels and Archangels, and with all the company of heaven, we laud and magnify thy glorious Name; evermore praising thee, and say- ing, Holy, holy, holy, Lord God of hosts, heaven and earth are full of thy glory: Glory be to thee, 0 Lord Most High. Amen. Pro-pi-ti-a'tion (pro-pish-e*a'-shun) . — W. (*) These words [ Holy Father ] must be omitted on Trinity Sunday. THE COMMUNION. 69 IT PROPER PREFACES. Upon Christmas-day, and seven days after. BECAUSE thou didst give Jesus Christ, thine only Son, to be born as at this time for us; who, by the operation of the Holy Ghost, was made very man , of the substance of the Virgin Mary his mother; and that without spot of sin, to make us clean from all sin. Therefore with Angels, &c. Upon Easter-day, and seven days after. BUT chiefly are we bound to praise thee for the glorious Resurrection of thy Son Jesus Christ our Lord : for he is the very Paschal Lamb, which was offered for us, and hath taken away the sin of the world ; who by his death hath destroyed death, and, by his rising to life again, hath restored to us everlasting life. Therefore with Angels, &c. Upon Ascension-day, and seven days after . THROUGH thy most dearly beloved Son Jesus Christ our Lord ; who, after his most glorious Resur- rection, manifestly appeared to all his Apostles, and in their sight ascended up into heaven, to prepare a place for us ; that where he is, thither we might also ascend, and reign with him in glory. Therefore with Angels, &c. Upon Whit-sunday, and six days after. THROUGH Jesus Christ our Lord; according to whose most true promise, the Holy Ghost came down as at this time from heaven, with a sudden great sound, as it had been a mighty wind, in the likeness of fiery tongues, lighting upon the Apostles, to teach them, and Thith'er, th as in this. — W. 70 THE COMMUNION. to lead them to all truth ; giving them both the gift of divers languages , and also boldness with fervent zeal constantly to preach the Gospel unto all nations; whereby we have been brought out of darkness and error into the clear light and true knowledge of thee, and of thy Son Jesus Christ. Therefore with Angels, &c. Upon the Feast (/Trinity only, may be said , WHO art one God , one Lord; riot one only Person , but three Persons in one Substance. For that which we believe of the glory of the Father, the same we believe of the Son, and of the Holy Ghost , without any difference or inequality . Therefore with Angels, &c. IT Or else this may he said, the words [ Holy Father ] being retained in the introductory Address. FOR the precious death and merits of thy Son Jesus Christ our Lord, and for the sending to us of the Holy Ghost, the Comforter ; who are one with thee in thy Eternal Godhead. Therefore with Angels, &c. Tf Then shall the Priest, kneeling down at the Lord’s Table, say, in the name of all those who shall receive the Communion, this Prayer following. WE do not presume to come to this thy Table, O merciful Lord, trusting in our own righteousness , but in thy manifold and great mercies . We are not worthy so much as to gather up the crumbs under thy Table. But thou art the same Lord, whose property is always to have mercy : Grant us therefore, gracious Lord, so to eat the flesh of thy dear Son Jesus Christ, and to Di'-vers (di'-verz) . — W. Presume' (pre-zume'). — W. THE COMMUNION. 71 drink his blood , that oar sinful bodies may be made clean by his body,' and our souls washed through his most precious blood , and that we may evermore dwell in him, and he in us. Amen . If When the Priest, standing before the Table, hath so ordered the Bread and Wine, that he may with the more readiness and decency break the Bread before the People, and take the Cup into his hands, he shall say the Prayer of Consecration, as followeth. ALL glory be to thee Almighty God, our heavenly Father, for that thou, of thy tender mercy , didst give thine only Son Jesus Christ to suffer death upon the Cross for our redemption ; who made there (by his one oblation of himself once offered) a full, perfect, and sufficient sacrifice, oblation, and satisfaction, for the sins of the whole world ; and did institute , and in his holy Gospel command us to continue , a perpetual memory of that his precious death and sacrifice, until his coming again : for in the night in which he was betrayed, (a) he took Bread ; (a ) Here the Priest is to take , , , ii- the Paten into his hands. and when he had given thanks, ( b ) he brake it, and (b) And here to break the gave it to his disciples, say- ing, Take , eat,(c) this is my (c) And here to lay his hand •o j i • i • • r upon all the Bread. Body, which is given for you ; r do this in remembrance of me. Likewise, after supper, ( d ) he took the Cup ; and (d) Here he is to take the when he had given thanks, Cup Mo kis hand ' he gave it to them, saying, Drink ye all of this ; for ( e ) (e) And here he is to lay .his is my Blood, of (he Mv, Z?mA t Testament, which is shed for consecrated. 72 THE COMMUNION. The Oblation. you , and for many , for the remission of sins; do this, as oft as ye shall drink it, in remembrance of me. WHEREFORE, 0 Lord and heavenly Father, according to the institution of thy dearly beloved Son our Saviour Jesus Christ, we, thy humble servants, do celebrate and make here be- fore thy Divine Majesty, with these thy holy gifts, W’hich we now offer unto thee, the memorial thy Son hath commanded us to make; having in remembrance his blessed passion and precious death , his mighty resurrection and glorious ascension; rendering unto thee most hearty thanks for the innumerable benefits procured unto us by the same. And we most humbly „„ T 4 - beseech thee, 0 Merciful Father, to hear us; and, of thy almighty good- ness, vouchsafe to bless and sanctify , with thy Word and Holy Spirit, these thy gifts and creatures of bread and wine; that we , receiving them according to thy Son our Saviour Jesus Christ’s holy institution, in remembrance of his death and passion, may be par- takers of his most blessed Body and Blood . And we earnestly desire thy fatherly goodness, mercifully to A accept this our sacrifice of praise and thanksgiving ; : N most humbly beseeching thee to grant, that by the merits and death of thy Son Jesus Christ, and through faith in his blood, we, and all thy whole Church , may obtain remission of our sins, and all other benefits of his passion. And here we offer and present unto thee, O Lord, ourselves , our souls and bodies , to be a reason- able , holy , and living sacrifice unto thee; humbly be- seeching thee, that we, and all others who shall be Me-mo'ri-al. THE COMMUNION. 73 partakers of this holy Communion, may worthily receive the most precious Body and Blood of thy Son Jesus Christ, be filled with thy grace and heavenly benediction, and made one body with him , that he may dwell in them , and they in him. And although we are unworthy , through our manifold sins, to offer unto thee any sacrifice; yet we beseech thee to accept this our bounden duty and service ; not weighing our merits , but pardoning our offences, through Jesus Christ our Lord ; by whom, and with whom, in the unity of the Holy Ghost, all honour and glory be unto thee , 0 Father Almighty, world without end. Amen. IT Here shall be sung a Hymn, or part of a Hymn, from the Se- lection for the Feasts and Fasts, &c. If Then shall the Priest first receive the Communion in both kinds himself, and proceed to deliver the same to the Bishops, Priests, and Deacons, in like manner, (if any be present,) and, after that, to the People also in order, into their hands, all devoutly kneeling. And when he delivereth the Bread, he shall say, THE Body 1 of our Lord Jesus Christ, which was (') 11 There is one part of it, where the bread and cup are distributed to the communicants, which I cannot pass over, and which is capable of great improvement, merely by the force of a different emphasis. It is usually thus delivered — e The body of our Lord Jesus Christ, which was given for thee, preserve thy body and soul to everlasting life. Take and eat this in remembrance that Christ died for thee, and feed on him in thy heart, by faith with thanksgiving. 7 — Now as this is spoken in their turns to each communicant, the latter part would have much more force if the emphasis were placed upon thee , as thus — c take and eat this in remembrance that Christ died for thee' — as it would bring it more home to each individual. And I would reserve this emphasis for the latter place, rather than give it to the former, where it is said — J The body of our Lord 7 74 THE COMMUNION. given for thee, preserve thy body and soul unto ever- lasting life. Take and eat this in remembrance that Christ died for thee , and feed on him in thy heart by faith , with thanksgiving . If And the Minister who delivereth the Cup shall say, THE Blood of our Lord Jesus Christ, which was shed for thee, preserve thy body and soul unto everlast- ing life. Drink this in remembrance that Christ’s Blood was shed for thee , and be thankful. If If the consecrated Bread or Wine be spent before all have communicated, the Priest is to consecrate more, according to the Form before prescribed; beginning at — All glory be to thee , Almighty God — and ending with these words — partakers of his most blessed Body and Blood . If When all have communicated, the Minister shall return to the Lord’s Table, and reverently place upon it what remaineth of the consecrated Elements, covering the same wfith a fair linen cloth. Jesus Christ which was given for thee, &c., ; because there is something more affecting and emphatical in the last expression — ‘who died for thee 7 — and two similar emphases in the two contiguous passages, would not have a good effect. There is another emphasis in the first part, which ought also to be changed from the usual manner of delivering it— ‘The body of our Lord Jesus Christ preserve thy body and soul, &e , 7 Here the two emphases on the same word, body, have a bad effect; and, therefore, one of them should be changed, thus — ‘ The body of our Lord Jesus Christ preserve thy body and soul, &c . 7 But the emphasis on the word body, is to be restored in the second part, where the cup is administered, and only the blood of Christ mentioned; as thus — ‘The blood of our Lord Jesus Christ which was shed for thee, preserve thy body and soul unto everlasting life . 7 But in this, also, I would preserve the emphasis on the word thee , in the latter part, thus — ‘ Drink this in remembrance that Christ’s blood was shed for thee , and be thankful . 7 77 — Hen- shaw’s Sheridan. THE COMMUNION. 75 If Then shall the Minister say the Lord’s Prayer, the People repeating after him every Petition. OUR Father, who art in heaven , Hallowed be thy Name. Thy Kingdom come . Thy will be done on earth , as it is in heaven . Give us this day our daily bread . And forgive us our trespasses, As we forgive those who trespass against us. And lead us not into temptation; But deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever and ever. Amen. If After shall be said as followeth : ALMIGHTY and everliving God, we most heartily thank thee, for that thou dost vouchsafe to feed us , who have duly received these holy mysteries, with the spiritual food of the most precious Body and Blood of thy Son our Saviour Jesus Christ; and dost assure us thereby of thy favour and goodness towards us; and that we are very members incorporate in the mystical body of thy Son, which is the blessed company of all faithful people; and are also heirs through hope of thy everlasting kingdom, by the merits of the most precious death and passion of thy dear Son. And we most humbly beseech thee, 0 heavenly Father, so to assist us with thy grace y that we may continue in that holy fellowship, and do all such good works as thou hast prepared for us to walk in; through Jesus Christ our Lord, to whom, with thee and the Holy Ghost, be all honour and glory, world without end. Amen. If Then shall be said or sung, all standing, Gloria in excelsis , or some proper Hymn from the Selection. GLORY be to God on high , and on earth peace, Heirs (ares), a as in fate . — W. 76 THE COMMUNION. good will towards men . We praise thee, we bless thee, we worship thee, we glorify thee, we give thanks to thee, for thy great glory, 0 Lord God, heavenly King, God the Father Almighty. O Lord, the only-begotten Son, Jesus Christ; 0 Lord God, Lamb of God, Son of the Father, that takest away the sins of the world , have mercy upon us. Thou that takest away the sins of the world , have mercy upon us. Thou that takest away the sins of the world , re- ceive our prayer . Thou that sittest at the right hand of God, the Father, have mercy upon us. For thou only art holy; thou only art the Lord; thou only, 0 Christ, with the Holy Ghost, art most high in the glory of God the Father. Amen. If Then the Priest (the Bishop if he be present) shall let them depart with this Blessing. THE peace of God, which passeth all understand- ing, keep your hearts and minds in the knowledge and love of God, and of his Son Jesus Christ our Lord: And the Blessing of God Almighty, the Father , the Son, and the Holy Ghost, be amongst you, and remain with you always. Amen . If Collects that may be said after the Collects of Morning or Evening Prayer, or Communion, at the discretion of the Minister. ASSIST us mercifully, 1 O Lord, in these our sup- (’) On the Service in general. u After all, the great art in reading devotional services, is to avoid the appearance of art. It is to have the soul so thoroughly absorbed by the holy sentiments that are uttered, as to allow no room for a thought about the manner of utterance. The clergy- man in the desk and at the altar, should, as far as possible, forget everything but this — I am in the more immediate pre- THE COMMUNION. 77 plications and prayers, and dispose the way of thy servants toward the attainment of everlasting salvation ; that, among all the changes and chances of this mortal life, they may ever be defended by thy most gracious and ready help ; through Jesus Christ our Lord. Amen. GRANT, we beseech thee, Almighty God, that the words which we have heard this day with our outward ears, may, through thy grace, be so grafted inwardly in our hearts , that they may bring forth in us the fruit of good living, to the honour and praise of thy Name ; through Jesus Christ our Lord. Amen. DIRECT us, 0 Lord, in all our doings, with thy most gracious favour, and further us with thy continual sence of the heart-searching God, leading a company of penitent sinners in supplication for mercy at the throne of grace, — or, expressing the thanks of the same sinners, for all the mercies they have received, and especially for the transcendent mercies of redemption, by Jesus Christ . 7 — Henshaw. u Let him forget that he ever learned to read; at least, let him wholly forget his reading tones. Let him speak entirely from his feelings: and they will find much truer signs to manifest themselves by, than he could find for them. Let him always have in view what the chief end of speaking is ; and he will see the necessity of the means proposed to answer the end. The chief end of all public speakers is to persuade; and in order to persuade, it is above all things necessary, that the speaker should at least appear himself to believe what he utters; but this can never be the case where there are any evident marks of affectation, or art. On the contrary, when a man delivers himself in his usual manner, and with the same tones and ges- ture that he is accustomed to use when he speaks from his heart; however awkward that manner may be, however ill- regulated the tones, he will still have the advantage of being thought sincere; which, of all others, is the most necessary article towards securing attention and belief; as affectation of any kind, is the surest way to destroy both. 77 — Sheridan. 78 THE COMMUNION. help ; that in all our works begun , continued , and ended in thee, we may glorify thy holy Name, and finally, by thy mercy, obtain everlasting life; through Jesus Christ our Lord. Amen . ALMIGHTY God, the fountain of all wisdom, who knowest our necessities before we ask, and our igno- rance in asking; We beseech thee to have compassion upon our infirmities ; and those things, which for our unworthiness we dare not, and for our blindness we cannot ask, vouchsafe to give us, for the worthiness of thy Son Jesus Christ our Lord. Amen . ALMIGHTY God, who hast promised to hear the petitions of those who ask in thy Son's Name ; we beseech thee mercifully to incline thine ears to us who have now made our prayers and supplications unto thee; and grant, that those things which we have faithfully asked according to thy will, may effectually be obtained, to the relief of our necessity , and to the setting forth of thy glory; through Jesus Christ our Lord. Amen. If Upon the Sundays and other Holy Days (if there be no Ser- mon or Communion) shall be said all that is appointed at the Communion, unto the end of the Gospel, concluding with the blessing. If And if any of the consecrated Bread and Wine remain after the Communion, it shall not be carried out of the Church; but the Minister and other Communicants shall, immediately after the Blessing, reverently eat and drink the same. APPENDIX. OFFICE OF A PUBLIC SPEAKER. “The office of a public speaker is, to instruct, to please, and to move. If he does not instruct, his discourse is impertinent; and if he does not please, he will not have it in his power to instruct, for he will not gain attention; and if he does not move, he will not please, for where there is no emotion, there can be no pleasure. To move, therefore, should be the first great ob- ject of every public speaker; and for this purpose, he must use the language of emotions, not that of ideas alone, which of itself has no power of moving. It is evident, in the use of the lan- guage of emotions, that he who is properly moved, and at the same time delivers himself in such tones as delight the ear with their harmony, accompanied by such looks and gestures as please the eye with their grace, whilst the understanding also perceives their propriety, is in the first class, and must be accounted a master. In this case, the united endeavours of art and nature produce that degree of perfection which is in no other way to be obtained in anything that is the workmanship of man. Next to him, is the speaker, who gives way to his emotions, without thinking of regulating their signs; and trusts to the force of nature, unsolicitous about the graces of art. And the worst, is he, who uses tones and gestures which he has bor- rowed from others, and which, not being the result of his feel- ings, are likely to be misapplied, and to be void of propriety, force, and grace. But he who is utterly without all language of emotions, who confines himself to the mere utterance of words, without any concomitant signs, is not to be classed at all amongst public speakers. The very worst abuse of such signs, is prefer- able to a total want of them ; as it has at least a stronger resem- blance to nature.’ 7 — Sheridan. A ' . i