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for our past offences, in this we pray against future ones.

We entreat of our Heavenly father not to withdraw from us his preventing grace, not to give us up to vile affections, but to support us with his powerful protection against the assaults of the adversary; and with the right hand of his Majesty to carry us through all temptations. That we must be tried indeed we all know : the life of man is a state of trial and our Lord would not encourage in us a vain hope that the systems of divine wisdom should be reversed at our solicitation. St. James tells his brethren in the faith to “count it all joy when they fall into divers temptations:"* and “blessed” again he says, “is the man that endureth temptation,”+ (but the temptation is here supposed to have been endured, to have been sustained,) for he shall “receive the crown of life" for his reward. But to meet strong incitement, vicious allurement, threatening persecution, hazardous conflict-the humble Christian feels how ill fitted his unassisted strength is to meet these and therefore entreats of his God not to leave him exposed to the danger: not to “suffer him to be tempted above that he is able, but with the temptation to make a way for him to escape, that he may be able to bear it.”[ · But while we pray against our falling under temptation, we are to make on our part our best effort to escape and to resist it. Our Lord has elsewhere enjoined that we “watch and pray that we enter not into temptation,"* and St. Paul connects also “praying with all supplication in the Spirit, and watching with all perseverance.”+ But above all things, sensible as in this petition we shew ourselves, of the dangers of temptation, we are to avoid any thing which by excitement or example may be the means of leading others into it; and looking with charitable forbearance towards such as have fallen under its dangers we are with Christian kindness to be still ready to relieve and to restore them.

* James i, 2. t James i. 12. † 1 Cor. x. 13.

My brethren,” says the Apostle, “ If a man be overtaken in a fault, ye which are spiritual restore such an one in the spirit of meekness, considering thyself, lest thou also fall into temptation.”!

The prayer concludes with what is called the Doxology-ascribing to God the praises ever due to his name. As our Lord on one occasion recited the words “ for thine is the kingdom and the power and the glory for ever and ever,” as part of the prayer, and on another omitted them, in our Church Service they sometimes form a part of the prayer, and at others, where the offices are not direct acts of thanksgiving, they do not. What they * Matthew xxvi. 41. + Ephesians vi. 18.

Galatians vi. 1.


pronounce is indeed implied in this and to a certain degree implied in every prayer; but it never can be too deeply impressed or too plainly set forth that to God belongs “the kingdom” of the universe, and to him is due the reverential submission of all who dwell in every part of it: that to God belongs “ the power,” which controuls and corrects, which permits and commands, and that to him alone are we to look up for the continuance of what supports our existence and protects our ways: that to God belongs the “glory” of all that the great natural system exhibits, and all that the moral system hopes for. From him alone we are to seek the happiness for which we can plead no merits, and the extension of that Christian peace on earth which our unassisted efforts can so feebly promote. Never be it blotted out then from the heart of man that to God is “the kingdom and the power and the glory:” to God whom space cannot limit, whom time cannot abridge, whom chance cannot change, whom man or matter cannot bow down: to him, God before all worlds, unchanged when worlds shall be no more; unchangeable, all-powerful, everlasting, infi

of whom, and to whom for ever and for ever are all things. Amen. Amen.







Let us come before his presence with thanksgiring and shere our.

seltes glad in him vith Psalms.

We are now arrived at a second part of our Church Service, “ setting forth the most worthy praise of God.” And this we do by reciting in alternate verses a certain portion of those sacred Hymns, called in your Prayer books the Psalms of David, of most of which he was indeed the inspired author. From his chief Penitential Psalm, are taken the words that make the transition to this service, for which, unworthy as we must deem ourselves to give God the honor due unto his name, we entreat assistance from himself to direct our devotions. “ () Lord, open thou our lips, were words of David when with grief and fear and shame he had looked upon his offences :

* Psalm li. 15.


grief had struck him dumb-his tongue could not sing of righteousness, nor could his mouth utter those sounds of praise in which formerly it had delight. But in humiliation and accepted penitence his heart is turned to Heaven, and he supplicates of divine grace that his lips may be opened and his mouth speak the praises of his God. Sinners, (as he had been a sinner) let us follow the Psalmist in his penitent devotion ; and aware of our continual danger of falling under the power of sin, aware that with many of us “ the night is far spent,” let us entreat the Lord to “make speed to save us and to make haste to give us help.” Thus by his purifying grace we may hope that we may be enabled to offer him that service of praise which may be acceptable in his sight; still bearing in mind that only the righteous is called on to rejoice and praise the Lord, for praise in the mouth of a sinner can be but hypocrisy in the heart and a mockery in the lips.

And now with our pardon as we hope granted and our hearts elate, we stand up, like the Priests and Levites among the Israelites, to praise the Lord. But first we register that summary of Christian praise, to which at the end of very Psalm and at many other periods in our service we especially return, that Glorý be ascribed to the eternal Trinity: that “Glory be to the Fa

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