language, so that, in this sense, it lacks one element of personality. We use a Book of Common Prayer, which, by necessity, suppresses much of individualism of expression in reading.

The peculiarity of the rhetorical structure of the composition of the Exhortation renders it one of the most difficult portions of the Church Service to read expressively. But the leading thought of the reader should be to make it truly an exhortation. How often is this, its leading character, in any way impressed upon the attention of the worshiper? How often do we feel that we are exhorted to discharge a duty? If the reader keeps this in mind, it will assist in giving emphasis and reality to this portion of the Service. If, in giving his "notices," the pastor has occasion to exhort his flock, they are left in no doubt as to what he would have them do. Is there any reason why there should not be something of the same clearly defined effect following the reading of the Exhortation ?

For expressive reading, the succeeding analysis may prove suggestive:

1. The phrase of address: "Dearly beloved brethren." "Brethren" implies one degree of affectionate interest, "beloved" expresses this in increased degree, and "dearly" deepens the feeling still further. It is pastoral in character. If the words mean anything, they express the affectionate interest and solicitude which the minister of Christ must feel in addressing the people, or exhorting them to a duty whose faithful discharge brings peace and pardon to the soul. There is danger, indeed, of making the expression excessive, and therefore ridiculous, which is no better than a business-like style, that has no address to the soul.

2. The statement: "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 Almighty God our heavenly

Father; but confess them with an humble, lowly, penitent, and obedient heart; to the end that we may obtain 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—”

A slight emphasis is to be given on the word "Scripture." The directions as to the manner of confessing our sins should be emphasized explicitly, and with solemnity of deprecation against hypocrisy before GOD. "To the end" should receive full emphasis, as the final aim of the Confession to which we are exhorted-which is the forgiveness of our sins by the infinite mercy of God.

3. The enumeration of the different parts of Divine worship: "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." The various particulars here enumerated should be given with distinctive emphasis, that the people may be reminded of the various duties and privileges set before them-thanksgiving, praise, instructions from God's Word, and prayer.

4. The bidding: "Wherefore I pray and beseech you, as many as are here present, to accompany me with a pure heart, and humble voice, unto the throne of the heavenly grace, saying " The language now being more personal, the force of voice is more subdued, although the expression loses none of its earnestness, but is rather increased in that respect. "Unto the throne of the heavenly grace" should be given with full voice, the word "saying' "* subdued.

As exhortation to duty inclines to solemnity of expression, the falling slides are frequently heard throughout. The inflection in the phrase of address on the word "brethmay be suspended, or falling, according to the de

*See Topic "Pause" on the word "saying."

gree of the solemnity of feeling to be expressed at the time.

"Its expressions are adapted to instruct the ignorant, to admonish the negligent, to support the fearful, to comfort the doubtful, to caution the formal, and to check the presumptuous-tempers which are found in every mixed congregation, and which ought to be prepared for the solemn work of confession of sin." *

It will be found suggestive in study to compare the General Exhortation with the addresses and exhortations in the various other services. Some of them, as in the Holy Communion Service, contain far greater solemnity, and others, as in the Baptismal Service, less of it, than that required in the Exhortation for the Daily Prayer.

The Confession.

We pass now from the voice of instruction to the voice of confession and prayer, from speaking to men to speaking unto God. The depth and earnestness of the feeling prompt to that emphasis, stronger than in ordinary prayer, which is characteristic of confession and contrition. The exhortation has already sounded the key, so to speak, in the words "with an humble voice." To give it with loud force is, to say the least, opposed to the manner of utterance as suggested by the exhortation. Sinking the voice entirely to pianissimo is not leading the congregation. In all portions, when the congregation accompany the minister, a rhythmical evenness of the movement must be sustained, in order that the congregation may easily follow. What will be said in the discussion of the voice in the reading of the Prayers will apply equally well here, and to that the student is referred. The marked particulars of the expression of the various portion, being lost in the response of the voices of the congregation, require but little discussion.

* Proctor on the Book of Common Prayer.

The Absolution.

The title and the rubric here furnish us with the first suggestions for the reading. It is the declaration of Absolution. The article the seems by its definiteness to give a certain degree of force and precision to the character of the act to be done; the effect would be softened by the use of the indefinite a. The Absolution is declared, the Benediction is pronounced, the Exhortation is said, the Sentences are read, the Psalms and Hymns are announced, etc. These terms are not used without meaning; they are not synonymous; in each case they suggest something, however slightly, for the expression, in the nature of the act performed.

The Absolution is the only passage which has "declared" attached to it. It is, no doubt, on account of its authoritative character, and is all the stronger for being impersonal in form. The priest declares it, not of himself nor for himself, but for Almighty GOD. "He pardoneth and absolveth." It is a declaration-officially, not personally authoritative-in the name of GOD.

The voice of authority, and of deliberate, emphatic declaration (not crier-like), should be heard, and the declaration is softened by the thought of infinite love and mercy which it sets forth, strengthened also by the "power and commandment" which God hath given to His Ministers to declare His terms of pardon to His people. It is a declaration of divine mercy by the voice of official authority.

In the second sentence the expression becomes marked by the sympathetic tones which show the deep and tender interest the Minister takes in the spiritual welfare of those for whom he thus officiates, and yet this is not to overcome the dignity and authority of the expression.

The closing sentence, being hortatory, requires the change which marks the difference between exhortation and declaration. This is the third distinct division for

study in expression, to be marked with corresponding changes of voice. The expression naturally deepens and softens, and requires a retarded movement and increasing length of pause at each clause throughout the sentence.

The reader should aim to secure such an expression for the whole passage as to satisfy him that no one present can possibly be ignorant of GOD's terms of forgiveness, as they have been proclaimed; and then if, in addition to this, he can satisfy himself that he has declared the will of GOD so affectionately, earnestly, and authoritatively, that no one present ought to be unmindful of it, he may be assured that his reading befits his sacred office. This implies, without a doubt, a certain degree of sensitiveness both in the ear and conscience.

In review, the natural threefold division of the Absolution should be impressed on the memory, as an aid to its correct reading, the first sentence being the declaration of the authority of the sacred office, the second a declaration of GOD's tender mercies, and the third an exhortation to prayer for spiritual graces and the help of the Holy Spirit.

CHAPTER III.

THE ANTHEMS, CREED, ETC.

THE title implies, of course, that these portions of the Service which are found following the Lessons, and the Venite, preceding the Psalter for the day, were designed primarily for singing, and not for reading. But, wherever they are read, it should be understood that they are offerings of the praise and thanksgiving of the heart, as truly in their reading as in the higher art of music. When we are singing and making melody in our hearts to the Lord," it is the instinct of nature to sing with the voice,

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