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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, carnestly, 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,

and that is described in inspired language as the utterance of the worshipers on high. It is only the restricting necessities of the case which compel us to suppress this natural instinct of the soul when attuned to harmony, and drives us to accept the expedient of the ordinary speaking voice. But even with this impaired power of expression there should be, at least, the impulse to make a "joyful noise" when we feed on thoughts that voluntary move harmonious numbers," and attune heart and voice to praise the Lord.

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The heart and zest of such expressions as "Let us heartily rejoice in the strength of our salvation," "And show ourselves glad in Him with psalms," "Let us worship and fall down. . . before the Lord our maker," "O worship the Lord in the beauty of holiness," "O be joyful in the Lord, all ye lands, . . . come before his presence with a song," "O go your way into His courts with praise," "Show yourselves joyful unto the Lord, all ye lands," "With trumpets also and shawms, O show yourselves joyful before the Lord the King," "Let the sca make a noise," "Let the floods clap their hands, and let the hills be joyful together before the Lord," "I will rejoice in giving praise for the operations of Thy hands," "Praise the Lord, O my soul, and all that is within me, praise His holy Name," imply a suggestive fullness of expression which saves the language from becoming utterly weak and inexpressive through reading. It is not only incongruous, but borders closely upon the absurd, where such lofty expressions of whole-hearted and whole-souled praise and thanksgiving are uttered with the unmeaning flippancy of indifferent colloquial familiarity. The opposite error of an expression offensively pompous is simply another indication of a heart out of tune with the sublimity and the beauty of the jubilant portions of the Service. Any expression in any part of the Service which is mechanical, unnatural, or assumed, grates offensively upon the ear, whether it be in

the reading of praise, instruction, or prayer. But the defects to which we are liable should never discourage the reader in the effort to make the words of praise sound through the full-tuned voice of heartfelt gratitude.

The Te Deum is, of course, the grandest hymn of praise, and is invaluable as a study for emotional and vocal expression. The art of music has lent its aid to its proper emotional interpretation, and the study of its varied expression may help the reader to fully receive its meaning. The liturgical divisions are of further aid to the vocal expression; they are threefold: First, the act of Praise, or the Doxology; second, the Confession of Faith; and, third, the act of Intercession. These divisions are all alike expressions of praise, but the first has the fullest measure of it. The Confession of Faith, which is jubilant and eucharistic in character, begins at the words, "The Holy Church throughout all the world doth acknowledge Thee," and extends to the words, "We therefore pray Thee, help Thy servants," the remainder being supplicatory, with gratitude sustained throughout.

I. The Doxology.-This division should be rendered with the fullest voice of grateful praise. A sufficient degree of slowness, with marked emphasis to interpret the majesty and glory of the theme, should characterize the expression. A light degree of force and rapidity of movement destroy the dignity and grandeur of the thought, and do not awaken the heart to the genuine fervor of gratitude. "We praise thee, O God; we acknowledge thee to be the Lord.

"All the earth doth worship thee, the Father everlasting.

"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."

II. The Confession of Faith.-This portion has the same movement and emphasis as before, but the pitch is naturally on a lower key. The drift of the voice is to the downward slides, to impart the effect of declaration.

"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.

"When thou hadst overcome the sharpness of death, thou didst open the Kingdom of Heaven to all believers. Thou sittest at the right hand of God, in the Glory of the Father.

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"We believe that thou shalt come to be our Judge."

III. The Intercession. -The voice of prayer is naturally more subdued than that of praise. Hence the chastened effect in the expression of the third division, which has the same degree of fervor, although a less forcible form of expressing it than before.

"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.

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"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, O Lord, to keep us this day without sin. "O Lord, have mercy upon us, have mercy upon us.

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