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gracious hearing for all the supplications we have offered. We conclude then this part of the Litany, as is done in other parts of the Church Service, by three solicitations, one to each of the persons of the Holy Trinity, entreating them to have mercy on us; thus keeping to what was the original Litany which ended here with that confession of faith in the Holy Trinity with which it had begun. Hitherto it has been a general supplication deprecating in a comprehensive induction all the evils to which man is subject, and soliciting all the blessings which it is thought consistent with God's goodness to bestow on the several conditions of men, in their various degrees and circumstances of distress. But here it begins to assume a different character: what follows is known to have been composed about six hundred years after our Lord's death, when the barbarous nations began to overrun the Christian world, and to persecute the professors of the Christian faith. What we now enter on, may originally have had respect to the afflictions of that period; but militant as the Church is still on earth, beset with enemies spiritual and temporal, from within and from without, we shall find the matter which it contains, applicable even at the present day, and important at all times.

This second office begins with the Lord's prayer, the ancients having suffered no ser

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We seen cre up to da un wäose mercy ace we rey, who deixa Deo the dette ci te sorrowfil. a prayer that he will bear ou cry whessiere krases oppress Us, that through the providence of his guodness, the subdiety of accesaria rable and invisible, may be unavailing, and char unhurt by persecution, we may be permitted to resort to his holy Church to gire thanks for our preservation. This prayer is indeed pronounced by the Minister alone, but the peeple being invited by the words - Let us prar" to join him, it is in fact and as the subject matter points out, theirs as well as his. The supplication subjoined by the people in the word of David, “ O Lord, arise, help us, and deliver us for thy name's sake 7 declare their assent; and when the Minister adverts, as the foundation of their hope of deliverance, to the “ noble acts which God had done in the days of their progenitors,” the people renew their supplication, that the honor of these noble works may be renewed by the divine assistance now vouchsafed to their followers in the faith. But until the period shall arrive, when God may

* Psalm cini. 10. . * Psalm lexix. 9.

deem it meet to release us from our afflictions, we pray for support under their oppression: we supplicate in short alternate ejaculations, pity for our sorrows, and forgiveness of the sins by which we have deserved them; we entreat of him, who assuming our nature became the son of David in the flesh for our redemption, favorably and with mercy to hear our prayers, relying on Christ our Lord, for a reception of them as gracious, as our trust in him is sincere. The substance of these grounds of hope is then summed up by the Minister, with the invited assent of the congregation, in one short and admirable prayer, in which we shew ourselves sensible of our infirmities, and beseech our Heavenly Father, with mercy to look upon them, acknowledging that we righteously, that is justly have deserved afflictions, we beg that yet for the glory of God's name, they may be turned from us; that we may not in our troubles swerve from our trust in him, but may patiently endure in our rightful service, in holiness and pureness of living, to the advancement of his glory, and the honor of his name. Disclaiming any merits on our part, for the

success of this, as indeed of all our petitions, we rest on the advocacy of him, who died for our sins and sits at the right hand of the Father to make supplication for our pardon.

This prayer taken from the Romish ritual affords a striking instance of the sound judgment which the Compilers of our Liturgy shew in their adopting prayers from this source. This prayer is taken from their service, but in that God is entreated to turn from us all evils " for the sake of the intercession of his saints.” The Liturgy of a Church which owns no intercessor but the Lord Jesus, not only removes this, but inserts a new clause of security for the reformed faith, “grant that in all our troubles, we may put our whole trust and confidence in thy mercy.'

After this prayer are introduced occasional prayers, for deliverance from any pressure of public calamity which the nation at any time may sustain, as well as the supplications already adverted to, for the regular administration of public affairs, in the manner which may best promote the maintenance of true Religion, and the well being of the State. Though the enumeration of human wants and sufferings in the Litany be copious, yet it is of necessity general: now there may be seasons, when some specific blessing or some specific deliverance may be of such vital importance to the community, as to require that

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provision should be made for extraordinary importunity by appropriate prayers, or for specific giving of thanks where such gracious deliverance has been vouchsafed. Our Church supplies us with forms for both : forms of supplication on occasions of the most usual general calamity, as tumult, plague, famine, &c. &c., and forms of thanksgiving where God of his mercy has heard our prayers and removed our affliction. In the Psalms, the Hymns after the Lessons, and other parts of the earlier service, the language of thanksgiving was mingled with that of praise; but at the last review of the Liturgy, to the deliverance from special afflictions, it was thought expedient to prefix that general thanksgiving in your Prayer books, which now makes a part of the daily service of your Church. And a most perspicuous and beautiful summary it is, of the blessings, temporal and spiritual, which we have received at God's hand, beginning with our entrance into this life, and rising to our hope of glory in the next. “ In him we live, and move, and have our being:"* our existence is preserved by his Almighty power, and derives its every comfort from his fatherly goodness. But what are these compared with the redemption, which his inestimable love has bestowed on his unworthy servants? What thanks do we

* Acts xvii. 28.

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