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into heaven, And sitteth on the right Hand of God the Father Almighty; From thence he shall come to judge the quick and the dead.

I believe in the Holy (p) Ghost; The holy (9) Catholic Church; The (r) Communion of Saints; The Forgiveness of Sins; the Resurrection of the Body, and the Life everlasting. Amen.

And after that, these Prayers following, all devoutly kneeling; the Minister first pronouncing with a loud voice,

The Lord be with you:
Answ. And with thy spirit.

Minister. Let us pray.
Lord, have mercy upon us.
Christ, have mercy upon us.
Lord, have mercy upon us.

Then the Minister, Clerks, and People shall say the Lord's Prayer with a loud voice. OUR Father, which art in heaven, Hallowed be thy Name; Thy kingdom come; Thy will be be done in earth, as it is in heaven: Give us this day our daily bread; And forgive us our trespasses, as we forgive them that trespass against us; And lead us not into temptation, But deliver us from evil. Amen.

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Priest. Endue thy Ministers with righteousness;

Answ. And make thy chosen people joyful.

Priest. O Lord, save thy people;
Answ. And bless thine inherit-


Priest. Give peace in our time, O Lord;

Answ. Because there is none other that fighteth for us, but only thou, O God.

Priest. O God, make clean our hearts within us.

Answ. And take not thy Holy Spirit from us.

Then shall follow three Collects; the first of the Day, and then


For Peace.

O 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. Amen.

For Grace.

O LORD our heavenly Father, Almighty and everlasting God, who hast safely brought us to the beginning 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 may be ordered

(probably) what the Scripture calls "th fellowship" between God and true believers the participation true believers have God's favour and goodwill. See post, 47 note on 1 John, i. 6.

by thy governance, to do always that is righteous in thy sight, through Jesus Christ our Lord. Amen.


the two following.

Ọ GOD, from whom all holy de

sires, all good counsels, and all works do Give unto thy servants that peace which the world cannot give; that both our hearts may be set to obey thy commandments, and also that by thee we being defended from the fear of our enemies, may pass our

time in rest and quietness, through

the merits of Jesus Christ our Saviour. Amen.

For Aid against all Perils. LIGHTEN our darkness, we beseech thee, O Lord; and 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.

In Choirs and Places where they sing, here followeth the Anthem.

Then these five Prayers following are to be read here, except when the Litany is read; and then only the two last are to be read, as they are there placed.

A Prayer for the King's Majesty. O LORD our heavenly Father, high and mighty, King of kings, Lord of Lords, the only Ruler of princes, who dost from thy throne behold all the dwellers upon earth; Most heartily we beseech thee with thy favour to behold our most gracious Sovereign Lord, King GEORGE; and so replenish him

(s)" Two or three." In Matt.xviii. 19, 20.our Saviour says to his disciples, "If "two of you shall agree on earth touching any thing that they shall ask, it shall be

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are gathered together in thy Name, thou wilt grant their requests; Fulfil now, O Lord, the desires and petitions of thy servants, as may be most expedient for them; granting us in granting us in this world knowledge of thy truth, and in the world to come life everlasting. Amen.

(t) "Our Lord Jesus Christ," "God," and the Holy Ghost." A singular disposition of these names, if Christ and the Holy Ghost were not of the same order, rank, and essence as the Father: to be making the grace of Christ the first object of prayer, and the love of God the second only, and to associate with both a prayer for the fellowship of the Holy Ghost, (i. e. the gifts and graces he can communicate,) would be a strange inversion of order, and a singular association of petitions, unless cach of the three persons, Father, Son, and Holy Ghost, were what our church considers them, God. See Vaill. 6. Dr. Graves says, If this be a prayer, it addresses the three persons of the godhead, as forming one united object of faith and adoration : and if it be only a solemn wish, it refers to them as the three sources from which the blessings mentioned were to flow, and the order in which they are mentioned shews how all idea of inferiority of nature in any one of them was excluded from the Apostle's mind. Graves's Trinity, 20. Another passage of St. Paul's, 2 Thessal. c.2. v.16, 17., deserves notice. "Now "our Lord Jesus Christ himself, and God

2 Cor. xiii. 14.

THE grace of our Lord (1) Jesus Christ, and the love of (t) God, and the fellowship (u) of the Holy (t) Ghost, be with us all evermore. Amen.

"even our Father, which hath loved us, "and hath given us everlasting conso"lation and good hope through grace, "comfort your hearts, and stablish you in

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every good word and work." The verbs "loved, given, comfort, and stablish," are all in the singular number, and taking our translation to be right, apply to each of the nominatives," the Son and the Father." And then the Son is placed before the Father, is considered as having power equally with the Father to confirm and strengthen, and is prayed to with the Father to exercise that power. May not, however, what we translate," and "God even our Father," be rendered, “who is both our God and Father ?" and then the word “God” would be distinctly applied to Christ. The original is added, that scholars may judge for themselves. ’Αυλος δε ὁ Κύριος ήμων Ιησες Χριστος, και ὁ Θεος και παίηρ ἡμῶν, ὁ ἀγαπησας ήμας, και δες παρακλησιν αἰωνιαν και ἐλπιδα ἀγαθην ἐν χαριτι, παρακαλεσαι ὑμῶν Τας καρδίας, και στη ρίξαι ὑμᾶς ἐν παντι λόγω και έργω άγαπω.

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(u) Fellowship." See post, 47. note on 1 John, i. 6.

Here endeth the Order of Morning and Evening Prayer.

Upon these Feasts, Christmas Day, the Epiphany, St. Matthias, Easter Day, Ascension Day, Whit-Sunday, St. John Baptist, St. James, St. Bartholomew, St. Matthew, St. Simon and St. Jude, St. Andrew, and upon Trinity Sunday, shall be sung or said at Morning Prayer, instead of the Apostles' Creed, this Confession of our Christian Faith, commonly called The Creed of St. Athanasius; by the Minister and People, standing.

WE HOSOEVER will be saved: before all things it is necessary that he hold the Catholic Faith.

2 Which Faith, except every one do keep whole and undefiled: without doubt he shall (b) perish everlastingly.

3 And the Catholic Faith is this: That we worship one God in Trinity, and Trinity in Unity; 4 Neither confounding the Persons: nor dividing the Substance. 5 For (c) there is one Person (d)

(a) St. Athanasius." It is generally understood that this Creed was not written until after the time of Athanasius, who died A. D. 373. See 2 Bp. Tomline's Theology, 219.

(6)" Perish," see note infra on "cannot "be saved."

(c) v. 5. "For, &c." Upon the subject of these mysterious doctrines, it may not be amiss to adopt, with some little alteration, the language of the great but humble Hooker. 66 Dangerous it were for the "feeble brain of man to wade far into "the nature of the Most High: whom "although to know be life, and joy to "make mention of his name, yet our "soundest knowledge is to know that we "know him not as indeed he is, neither "can know him; and our safest eloquence

concerning him is our silence, when we "confess, in humble contemplation, that his glory is inexplicable, his greatness "above our capacity and reach. He is "above, and we upon earth: therefore it "behoveth our words to be wary and "few. Hooker, B. i. c. 2. 1st Ed. p. 71." The words in Italics are alterations.

(d) v. 5." Person." Let it not be forgotten that God is a spirit (John iv. 24.), in the language of our first article, without body or parts." Person," therefore, here means, "being" or "existence;" and when the

of the Father, another (e) of the Son and another of the Holy Ghost.

6 But the Godhead of the Father, of the Son, and of the Holy Ghost, is all one: the Glory equal, the Majesty co-eternal.

7 Such as the Father is, such is the Son and such is the Holy Ghost.

8 The Father uncreate, the Son uncreate and the Holy Ghost uncreate.

idea of bodily substance is excluded, the difficulty of comprehending the unity of the three is diminished, if not entirely removed. Unity as to them is merely unanimity, and unanimity is of the essence of their nature. From the perfection of their wisdom each must know what is best; and from the perfection of their goodness, each must will it. Whatever one therefore wills, each must will; and in every case which admits of deliberation or judgment, they must be unanimous, or one in mind. A passage in Origen, written in the third century, and translated, 2 Hales's Chronology, 815. deserves notice: "We then worship the Father of the truth, and "the Son the truth, being two things in "subsistence, but one in unanimity and "concord, and sameness of the will."


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9 The Father incomprehensible, the Son incomprehensible: and the Holy Ghost incomprehensible.

10 The Father eternal, the Son eternal and the Holy Ghost eternal;

11 And yet they are not (g) three eternals: but one eternal.

12 As also there are not three incomprehensibles, nor three uncreated: but one uncreated, and one incomprehensible.

13 So likewise the Father is Almighty, the Son Almighty: and the Holy Ghost Almighty;

14 And yet they are not three Almighties but one Almighty.

15 So the Father is God, the Son is (h) God: and the Holy Ghost is (i) God;

16 And yet they are not three Gods: but one God.

17 So likewise the Father is Lord, the Son Lord: and the Holy Ghost Lord;

(g)" Not three." Sabellius, and some of his predecessors, charged the Church with acknowledging three Gods. This answers that charge.

(h)" The Son is God." The Son whom Isaiah foretold the Virgin was to conceive, (Isaiah vii. 14.) was to be called "Immanuel, that is, God with us." One of the names assigned him, Isaiah ix. 6. is "The mighty God." St. John says, "The "Word (i. e. that Word which " was made "flesh, and dwelt among us, John i. 14.") was God, John i. 1." St. Paul speaks of Christ, (Rom. ix. 5.)_as over all, God "blessed for ever." In Col. ii. 9. he says, that "in him (viz. Christ) dwelleth all the fulness of the Godhead bodily;" and

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1 Tim. iii. 16. "God was manifest in the "flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in "the world, received up into glory." And in Rev. i. 11. 17, 18. "He that liveth " and was dead, and is alive for evermore, "and hath the keys of hell and death," says of himself," I am Alpha and Omega,

18 And yet not three Lords: but one Lord.

19 For like as we are compelled by the Christian verity: to acknowledge every Person by himself to be God and Lord;

20 So are we forbidden by the Catholic Religion: to say, There be three Gods, or three Lords.

21 The Father is made of none: neither created, nor begotten.

22 The Son is of the Father alone: not made, nor created, but begotten.

23 The Holy Ghost is of the Father, and of the Son: neither made, nor created, nor begotten, but proceeding.

24 So there is one Father, not three Fathers; one Son, not three Sons: one Holy Ghost, not three Holy Ghosts.

25 And in this Trinity none is afore (k), or after other: none is greater (), or less than another;

"I am the first and the last," which are the proper appellations of God. See also Isaiah xli. 4.-xliv. 6.-xlvii. 12. See also Bp. Tomline's Theology, 100 to 154, and Dr. Waterland's Moyer's Sermons.

(i) "Holy Ghost is God." See 2 Bp. Tomline's Theology, 84 to 98, and 176 to 187.

(k) v. 25. " afore or after," i. e. "in "point of time," there being no period when all the three did not exist: all being, as the next paragraph explains, "co-eternal together." See 2 Hales's Trinity, 263.

(1) v. 25. "greater or less, &c." not to be distinguished into greater and lesser Gods: Gods of a higher and lower species or nature, which, as we learn from Chrysostom's clear and able discourse upon the Trinity, was one of the antient heresies. "No longer then," says he, "speak "of a great and little God, falling into "Hellenism for if Christ be a little God, "Paul speaks falsely when he says, 'Look"ing for the blessed hope of the glory of

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