Our Father, &c. (See p. 46.)

Almighty God, with whom do live the spiritsof them-that-depart-hence-in-the-Lord, and with whom the souls of the faithful, after they are delivered from the burden of the flesh, are in joy and felícity-we give thee hearty thanks that it hath pleased thee to deliver this our Brother out of the miseries of this sinful wòrld; beseeching-thee that it may please thee of thy gràcious goodness' shortly to accomplish the number of thine eléct, and to hasten thy kingdom; that wé, with all those that are departed in the true faith of thy holy náme, may have our perfectconsummation-and-bliss, both in bòdy and soul, in thy eternal and everlasting glóry, through Jesus Christ our Lòrd.-Amen.

The reading of this last sentence requires particular attention.

THE COLLECT.

O merciful Gód, the Father of our Lord Jesus Christ, who is the Resurrection and the life, in whom whosoever believeth shall live though he die; and whosoever liveth and believeth in Him' shall not die etérnally; who also hath taught us' by his holy Apostle St. Paul, not to be sorry' as men without hope' for them that sleep in Him; -We meekly beseech thee, O Father, to raise ús from the death of sín unto the life of righteousness; that when we shall depart this life, we may rest in Him' as our hope is this our Bròther-doth; and that at the general Resurrection at the last day, we may be found acceptable in thỳ síght; and

receive that blessing, which thy well-beloved Son shall then pronounce to all that love and fear Thee, saying "Come ye blessed children of my Father receive the kingdom prepared for you from the beginning of the world."-Grant this, we beseech-thee, O merciful Father, through Jesus Christ our Mediator and Redeemer.Amen.

The Grace of our Lord Jesus Christ, and the love of God, and the fellowship of the Holy Ghost, be with-us áll' evermòre.-Amen.

4. 'I' at the beginning of the Creeds,) 67 -114

and Thou' in the Commandments

5. O God, the Father of Heaven

6. Addresses to the Second Person in

the Holy Trinity (Litany)

7. 'Róse-again,' not ròse agáin...

8. ‘Gód òf Gód,' &c.

9. The Lòrd-and giver of life...

104

80

84-93

69

10. The Administration of the Elements

11. Perfect consummation and bliss, both in body and soul

...

APPENDIX I.

INSTANCES OF EMPHASIS MISAPPLIED, OR LIKELY TO BE

MISAPPLIED, IN READING THE SCRIPTURES.

Genesis i. 3. Let there be light: and there was-light.' Such is the common way of reading these words, founded on the general usage that when a word which expresses the subject of a sentence is repeated in the same or a subsequent sentence, in connection with a fresh idea, it does not receive a separate inflection, but it partakes of the inflection on the word that precedes it. 'Light' having been mentioned before, passes under the inflection given to was 'there wàslight.' Rule XXII. The following mode, however, is sometimes adopted: 'Let there be light; and there was light."'

Both in the original Hebrew and in the Greek Septuagint version the word 'light' is expressed twice. Longinus, in referring to the passage, uses the word only once. He says (quoting probably from memory): the Jewish legislator, having conceived a just idea of the power of the Godhead (του θείου), has nobly expressed it: ‘Γενέσθω φῶς, και εγένετο. The critic evidently thought that the sublimity of the idea consists not in the beauty or excellence of the thing created, but in the evidence of divine power in the instantaneous execution of the command. The repetition of the word light,' which is understood in the

expression quoted by Longinus, would not alter the meaning. The same would be conveyed by still laying strong emphasis with the downward inflection on the verb was,' and continuing it over 'light': 'Let there be lìght; and there wàs-light.

In confirmation of the foregoing opinion, it may be observed that the verb was' is made the emphatic word in describing each fresh instance of the divine power in the second, third, fourth, and fifth days And it was-so.' The notice of the excellence of the things created is expressed at the end of each of those days, as well at the end of the first day,' God saw that it was good.' At the conclusion of the whole Creation on the sixth day, its character is summed up in the words, God saw everything that he had made, and behold it was very good.

6

6

Another reason for using strong emphasis on the repetition of the word 'light' is sometimes urged from the manner in which Haydn has marked the word in his musical rendering of the passage in his Oratorio of the Creaticn.' The full force of the orchestra is given to the concluding word light.' The effect produced is certainly very grand, but it does not give the meaning of the original version, which is to convey the idea, not of the beauty or excellence of the thing created, but of the power of the Creator, manifested by the instantaneous execution of the Divine command.

Besides, in language spoken or read, conventional usage adopts methods of giving various meanings to a sentence by varying the inflections, emphases, and pauses. But the same result