2. Whích-faith' except évery-one do kéep whòle and undéfiled, without doubt' he shall pérish everlastingly.

3. And the Catholic-Faith is thìs :-(slow) that we worship' onè-God in Trínity, and Trínity in U`nity;

4. Neither confounding the Pérsons, nor divíding the substance.

5. For there is óne-Person of the Father: anòther' of the Són; and another 'of the Holy Ghòst.

6. But the Godhead-of-the-Fáther, of-the-Són, and-of-the-Holy-Ghóst, is áll one: the Glòry' équal, the Májesty' co-etèrnal.

7. Such as the Father-is, súch is the Son; and súch' is the Holy Ghost.

8. The Father' uncreàte, the Són-uncreate, and the Holy Ghosť uncreate.

9. The Father' incomprehensible; the Sonincomprehensible; and the Holy-Ghost' incomprehensible.

10. The Father' etèrnal; the Són-eternal, and the Holy Ghost' eternal.

11. And yet, they are not thrée-eternals, but òne-eternal.

12. As also, there are not thrée incomprehènsibles, nor thrèe uncreáted; but one-uncreated, and one incomprehènsible.

13. So, likewise, the Father is Almighty, the Són-Almighty, and the Holy Ghost Almighty; 14. And yet, they are not thrée-Almighties, but one Almighty.

15. So, the Father is Gòd, the Són-is-God, and the Holy Ghost is-God;

16. And yet, there are not thrée-Gods, but one God.

17. So, likewise, the Father is Lòrd; the SónLord; and the Holy Ghost' Lord;

18. And yet, not thrée Lords, but òne-Lord. 19. For, like as we are compelled by the Christian vérity, to acknowledge èvery person bý himself, to be Gòd and Lord;

20. So are we forbidden by the CatholickReligion to say, there be thrèe Góds, or thrée Lòrds.

21. The Father' is made of nòne: neither created, nor begotten.

22. The Són' is of the Father alone: nòt máde, nor creáted, but begòtten.

23. The Holy Ghost' is of the Fáther and of the Sòn neither máde, nor créated, nor begotten,, but proceeding.

24. So, there is one Father, nòt thrée-Fathers; óne Son, not thrée-Sons; óne Holy Ghost, nòt three-Holy-Ghosts.

25. And in thís Trínity, none is afòre, or á'fterother; none is gréater, or less-than-another;

26. But the whole thrée Persons are co-etérnaltogether, and co-èqual.

27. So that in áll-things, às is aforesaid, the Unity in Trinity, and the Trìnity in U'nity,, ís to be worshipped.

28. Hé therefore that will be saved, must thùsthink of the Trinity.

29. Furthermore, it is necessary to everlasting salvátion, that he also believe ríghtly' the Incarnation of our Lórd' Jésus Christ.

30. For the rìght-faith is, that we believe and conféss, that our Lord Jesus Christ, the Son of Gód,, is Gód, and man:

31. Gód, of the súbstance of the Father, begotten before the worlds; and man, of the substance of his móther, bórn in-the-world.

32. Pérfect God, and pèrfect mán' of a reásonable soul and human flésh subsisting.

33. Equal-to-the-Father, as touching his Godhead, and inférior-to-the-Father, as touching his manhood.

34. Who, although he be God and mán, yet he is not twó but oné Christ.

35. Onè, not by conversion of the Godhead into flesh; but by taking of the manhood into Gòd.

36. O'ne altogether; not by confusion of súbstance, but by unity of pèrson:

37. For as the reasonable sóul and flèsh, is onè mán; so Gòd and mán, is óne Christ;

38. Who suffered for our salvation; descended into hell; róse-again the third-day from the dèad ;

39. He ascended into Heaven; he sitteth on the right-hand of the Fáther, Gód Almighty: from whence he shall cóme-(slow) to judge the quick and the dead.

40. At whose cóming, àll-men shall ríse-again with their bodies, and shall give account for their ówn works.

41. (Slow) And they that have done good, shall

go

into life-everlasting; and they that have done évil, () into everlasting fire.

42. This is the Catholic-Faith; which except a man believe faithfully, he cannot be saved.

9.-incomprehensible.]—Not to be comprehensible (contained) within definite parts.

32.-The punctuation in the Prayer Book tends to obscure the sense. The principal pause should be after 'Perfect God;' but only a slight pause after 'perfect man.'

THE LITANY.

The Invocations.

1. O God the Father' of heáven-have mercy upon ús, miserable sínners.

2. O God the Son, Redeemer of the world' have mercy upon ús, miserable sinners.

3. Ō Gōd the Holy Ghost, proceeding from the Father and the Són,-have mercy upon ús, miserable sinners.

4. O holy, blessed, and glorious Trinity, thrée Pèrsons' and òne Gód-have mèrcy upon ús, miserable sínners.

All prayers demand an earnest and solemn

delivery; but, if it be possible, a degree of earnest and solemn delivery greater than usual is required in the commencing versicles of the Litany. This may be attained by a lower voice, deeper tones, slower delivery, and longer pauses. The Minister

must likewise be especially careful throughout the Litany, as well as all other parts of the Service, to allow sufficient time for the people's response. He also be reminded that the frequent repemay tition of the interjection O is apt to deprive it of that lengthened sound which is best suited to the solemnity of prayer.

O God the Father' of Heaven.]-"The common way of reading the commencement of the Litany, occasioned by erroneous punctuation and a defect in the composition, conveys the idea that we address God as Father, or Creator of heaven,' and not as Father in contradistinction to the Son and Holy Ghost, who are the objects of the subsequent invocations. A pause after the word 'Father' is absolutely necessary to convey the true meaning: O God the Father, of heáven'that is who dwellest in heaven.""-Sheridan.

The Latin of the Roman Breviary, from which it is probable this commencement was translated, is very peculiar: "Pater de cælis, Deus." This savours of the style of the middle ages, and looks like a translation from the French, père de ciel, or from the Italian, padre di cielo. It is observable that the Litanies, given in Pope Gregory's Sacramentary, have no such commencement.

-have mercy upon ús, miserable sinners.]-"The