always submitting it to God, to make exceptions, where he shall think proper. Having thus expressed, from what things we desire to be delivered, we earnestly intreat our good and gracious Lord to shew this mercy to us, by the mystery of his holy Incarnation, and so on: that is, by the means, and for the sake of all that he hath done and suffered for us. The same manner of expression is used, not only in common speech on other occasions, and in the liturgies of the ancient Church on this, but in the Scripture itself: where St. Paul beseeches Christians by the mercies of God*, by the meekness and gentleness of Christ, by his coming and their gathering together to him; and Daniel intercedes with God thus, According to all thy righteousness, let thine anger be turned away: defer not for thine own sake, O my Gods. As we have need of protection and deliverance continually, so we proceed to beg for it, not only in all time of our tribulation, or adversity; but in all time of our wealth, or prosperity: for when we seem in the most flourishing state, we are often in the most danger of evil; and of sin, the worst evil. But as the hour of death is a season of peculiar trial and terror; and the day of judgment will determine our lot for ever: we therefore intreat his more especial grace and favour at both. The former indeed fixes our condition at the latter. But still, as the best life and death obtain acquittal and reward, only through the pardoning goodness of our Judge; we have great cause to pray for ourselves, as St. Paul did for Onesiphorus, that we may find mercy of the Lord in that day ||. *Rom. xii. 1. 2 Thess. ii. 1. § Dan. ix. 16. 19. + 2 Cor. x. 1. || 2 Tim. i. 18. Having thus represented our own necessities, we now enlarge the subject of our devotions; and make supplications as the Apostle exhorts, for all men*: acknowledging, that we are sinners, and therefore unworthy, yet sensible that we are bound by his commands, and encouraged by his promises, to offer up such requests. And here, after praying in general for the Catholic Church, we pray in particular for the head and principal members, both spiritual and temporal, of that part of it, to which we belong, and for the whole of God's people of this land: then we extend our views further yet; and apply for blessings, religious and civil, to all other nations in common with our own; and to all sorts of persons amongst them and ourselves, according to their respective distresses and wants, of soul, body or outward circumstances and lastly conclude our intercessions with imploring God's mercy upon all men, whatever their country, their religion, their sins may be; but especially on our enemies, persecutors and slanderers, whom we beg he would forgive, and in order to it, turn their hearts to a righter disposition. Against some of our requests for others, objections have been made. One is, that in beseeching God to succour, help, and comfort all that are in danger, we beseech him to assist malefactors in escaping justice. But doth not every one understand it of such help and comfort, as their case admits, consistently with common good? Another is, that in praying him to preserve all that travel by land or by water, we pray for the preservation of robbers and pirates. But surely our intention is very plain: to beg, that travellers on their lawful occasions may be secured from robbers and pirates, amongst other accidents: 1 Tim. ii. 1. and if we add in our minds a further request, that these wretches also may be preserved, that is, from attempting any more injustice and violence, do we not act a very Christian part? The same cavil hath been raised against our praying for God's pity to all prisoners, mercy upon all men: words, which notoriously mean such pity and mercy, as he shall judge not to be unfit. And writers and speakers never scruple to omit limitations, which every reader or hearer, who is not perverse, will of course supply. After going through these petitions, we endeavour to excite our desires of a gracious answer, to as much fervency as we can, by short, but affectionate sentences, uttered alternately, in a sort of pious emulation, between the minister and the people; and humbly importuning our Redeemer, as the eternal Son and spotless Lamb of God, the Lord's Christ, and the Lord of Christians, that he would grant us his promised peace, which includes all blessings, and have mercy upon us, in bestowing what we have asked. For this purpose, it is acknowledged, we repeat several times the same words, with very small variations. But such repetitions, far from vain*, are most expressive ones: the natural, the almost constant language of earnestness. Hence our Saviour, in his agony, reiterated the same words thrice+: and David, in a transport of thanksgiving, even to the six and twentieth time, as you may see in the 136th Psalm. And these very repetitions, which we use, are warranted by the ancient offices of the Christian Church. Having thus enlivened our devotion, we proceed to offer up, what deserves the most lively efforts of it, that perfect summary of all our petitions, the * Matt. vi. 7. + Matt. xxvi. 44. Lord's Prayer: which, though it occurs several times in the several services of the morning, occurs but once in this; and cannot easily be recited too often, provided it be with attention and affection. Hitherto the Litany hath dwelt on no single subject of prayer long; but comprehended a surprising variety of the most needful articles in a very narrow compass. The remainder is of a different nature. It considers our state here, very justly, as furnishing perpetual ground of sad reflection to every thoughtful mind and applies itself wholly to express to our heavenly Father the sentiments required in such a condition. The seemingly happiest persons in the world are very inconsiderate, if they do not discern a great deal to mourn over, in others and themselves. Yet at the same time, the most afflicted are to blame, if they sink under, either what they see or feel. But the common duty of both is, in every thing, by prayer and supplication, with thanksgiving, to make their requests known unto God. And therefore this part of the Litany, though first introduced on occasion of extraordinary distresses, lying heavy on Christendom 11 or 1200 years ago, will be too seasonable in every age, till one of truer piety and more tranquillity shall come, than hath yet been known, or is likely soon to take place. As the transgressions, by which we offend God, are the cause of our sufferings, these our supplications begin very properly, with intreating, in Scripture words, that on humbling ourselves before him, he would not deal with us after our sins, neither reward us after our iniquities †. Next to this follows, as is repeated in the sequel, an exhortation, Let us pray: which may appear somewhat strange, considering * Phil. iv. 6. † Psalm ciii. x. that prayers immediately precede in both places. But they are short ejaculations, not continued forms, like those which follow. And besides, this redoubled admonition, towards the conclusion of the office, will very usefully remind those, who may possibly be growing languid and inattentive, in how important a work they are engaged. Something there was of this kind, even in the heathen devotions. But in the old liturgies of Christian Greece, Let us pray, let us pray earnestly, let us pray more earnestly, often returns. ness. And the succeeding prayer, which is of ancient use in the Western Church, deserves our utmost earnestIt begs of him, who, as the Psalmist assures us, will not despise a broken and contrite heart, (which phrase I have already explained to you,) that in all our troubles he will both assist us to make our prayers before him as we ought, and graciously hear us: that so the designs of our enemies, visible and invisible, may be disappointed, and we may feel and express a just gratitude for our deliverance. To this the congregation answer, not as usual, Amen: but in a short form of Scripture words *, more strongly expressive of pious fervency. The minister instantly returns another Scriptural address † to God; pleading with him, and suggesting to us, the noble works, done by him for his Church and people in general, and many good persons in particular, which, if we have not seen with our eyes, we have heard with our ears: holy Writ and other history hath related them: or our fathers have declared them to us, partly as performed in their days, partly in the old time before them. And since his arm is not shortened, that it cannot save; nor his ear become heavy, that it cannot hear ‡; Numb. x. 35. Psalm lxxix. 9. + Psalm xliv. 1. ‡ Is. lix. 1. |