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be ruled in God's faith, fear and love, and that he may evermore have affiance in Him, and ever seek His honour and glory; and lastly, that he may be prosperous, having God for his defender and keeper, and obtaining the victory over all his enemies.'
After praying for the Royal Family, we are taught to pray for the Ministers of that branch of the Catholic Church to which we belong. In thus putting the Ministers of God next after the Sovereign, the Christian Church, which has from the beginning done the same, only does what the Laws of our Country also do, when they give the Archbishops their rank next to the Princes of the Royal Family. We are next taught to pray for the Lords of the Council, and all the Nobility,' who, being in high place, are to be remembered next according to that direction of the Apostle, that "kings" are to be first remembered, and then those "who are in authority;" and, according to the practice of the first Christians, who prayed for the Nobles and those in high stations, by the title of the whole palace.'
After the Nobility and the first and chiefest Rulers of the State, we pray for all others who are in any authority by the general name of Magistrates; that they may have grace to do justice and uphold the rights of their fellow men-for it is God's grace alone that "gives a spirit of judgement to them that sit in judgement. We then pray for all the People, and then for all Nations that they may have "unity," oneness of heart among themselves-" peace' " with other Nations and concord,' that is, friendly intercourse generally.
We then pray for the Souls of all Men, and for ourselves among them,-that we may have hearts to love and dread Him-" to serve the Lord with fear, and rejoice unto Him with reverence; "—that all God's people may have increase of grace, to hear His Word with meekness-" to receive the truth in the love of it "—and to bring forth those blessed fruits of "love, joy, and peace," which the Spirit, giving life to the Word of God, makes God's true people to bring forth.
We pray that those who have been led aside from God's truth, in either doctrine or practice, may be brought back into the way of truth-that those who, through God's grace, have as yet held fast their uprightness, may be strengthened-the weak doubting hearts comforted-the fallen raised, and the great Adversary of God and man "bruised under our feet shortly."
We then are taught to pray for those who are in need, sickness, or any other adversity-that it may please our Lord to succour those who are in danger to help those who are in necessity and want to comfort those who are in tribulation and bitter sorrow. The traveller-the woman in her trial-the sick-the little children—the prisoner in the gaol-the captive in the dungeon-the fatherless child-the lonely widow-the desolate and homeless wanderer-the oppressed and afflicted of every sort-are all brought before us in these prayers, and pointed out as subjects for our intercession. And to Him, who taught us "to love our enemies, and do good to them that despitefully use and persecute us"-to Him do we pray for our persecutors and slanderers, that He would forgive them the wrongs they have done to us, and turn their hearts to Himself and to His people.
After naming, lastly, our temporal comforts, and praying that He, by whose Providence the world is fed, will graciously give and preserve to our use the kindly fruits of the earth, we gather, in the last petition, all that penitent sinners can needall that believing and renewed souls can desire, and implore Him, who alone hath power to forgive sins, that He 'will' forgive us all our 'sins,' those faults, which we have knowingly and willingly committed-'our negligences,' those faults into which we have fallen through carelessness or surprise and our ignorances,' which have been done with the smallest exercise of our will, and the least degree of knowledge; and that He will give us, for the time to come, the grace of His Holy Spirit, to amend our lives, according to His Holy Word. Then, after calling on Christ first as the Son of God-and then as the Son of man -the Lamb of God, that takest away the sins of the world,' we end the Litany, as we began it, by calling on the Trinity in that short but solemn form (which we noticed in a former sermon) Lord, have mercy upon us-Christ have mercy upon us-Lord, have mercy upon us.'
The two Prayers, immediately following the Lord's Prayer, are full of deep humility, and acknowledgement that God alone is able to deliver us out of temptation, whether of man or devil. And the short Sentences that come after these Prayers, display a spirit of holy earnestness, and humble importunity, which cannot be surpassed.
The last Prayer (before that of St. Chrysostom) was written in time of great trouble, about 1,100 years ago, and was corrupted by the Papists, who intreated God to turn away His wrath for the sake of the worthiness of the Saints. This part
was taken away at the Reformation, and the words were added, 'Grant that in all our troubles we may put our whole trust and confidence in Thy mercy-from which alone, through our only Mediator and Advocate, Jesus Christ, have we all our hope.
Such is the Litany-Scriptural in all its language -comprehensive in the subjects it contains-and breathing a spirit of deep and unfeigned humilityof holy reverence, and Christian fear of stedfast faith, and universal charity-which they feel the most who are nearest to the earth, in their own eyes, and nearest to heaven in the wishes and purposes of their hearts.
SCHOOL-PRESS, GOWER'S WALK, WHITECHAPEL.