of a pestilential disease, and is called the "Greater Litany." Both have ever since been used in the Western Church. There are, however, earlier traces of Litanies, or general Supplications, though in a form not so distinct, from the testimonies of St. Augustine, St. Cyprian, and Tertullian, as well as from the Apostolical constitutions; in which are some expressions which are contained in Gregory's Litany." Our present

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Litany" was formed chiefly out of the Litany of Gregory, and many boast of as equal antiquity as the "Collects." He compiled it from more ancient Liturgies, improved with some additions of his own.1 It is used upon the Fasting Days of the Church, Wednesday and Friday, upon the Lord's Day, and upon Festivals. It was the ancient custom to use these Litanies at the celebration of the Lord's Supper; and therefore it is ordered, that "immediately before the time of Communion of the Sacrament, the Priests kneel, and sing, or say, the Litany."

In the beginning, our prayers are directed to the Trinity, first separately, and afterwards jointly. It is a kind of Creed, or Confession of Faith; and, as we call ourselves "miserable sin

h Durandus, Lib. 8. c. 10 and 13.

i Clem. Const. 1. 8. c. 5, 6, 10.

ners," it is a confession of sin. The Church of England worships "one God in Trinity, and Trinity in Unity." No Liturgy, ancient or modern, ever contained a sentence more forcible, than this Invocation. The first Confession of sin in our Liturgy, and the Confession of Faith in the Apostles' Creed, are repeated after the Minister by the whole Congregation; the same also is directed in the reading of these short forms, in which the former Confessions are united.*

The petitions against evils, incident either to soul or body, are concluded with an earnest supplication, the Congregation saying, "Good Lord, deliver us." These short ejaculations stimulate our devotion by exciting in us an apprehension of misery and distress. The petitions for others also conclude with an earnest supplication of the Congregation, "we beseech thee to hear us, Good Lord."

Bishop Andrews has observed, that in the Incarnation of our Lord, by his Nativity, Circumcision, Baptism, Fasting and Temptation, his Agony, Bloody Sweat, Cross, Passion, Death and Burial, "God was manifest in the flesh;" by his Resurrection, Ascension, and the Coming of the Holy Ghost," he was justified in the spirit."

* These forms were anciently called ikrεveis denotic, earnest, or fervent, petitions.

11 Timothy iii. 10.

When we here deprecate evil, we proceed from the evil of sin to the evil of punishment. The words "Rebellion and Schism," were added after the Restoration, at the last Review in 1661.

When we intercede for good, we begin with the holy Catholic, or Universal, Church, the common mother of all Christians; and then to that part of it, which is established among ourselves. We proceed to pray for the King, and the Royal Family, and for every order and degree of man, in Church and State, spiritual and temporal. We pray for the good of all men; for the piety of the faithful; for the right understanding and conversion of the deceived or mistaken; for the confirmation of the weak, the relief of the afflicted, the preservation of the distressed, the reconciliation of enemies, the grant of plenty, and of things necessary for the body; and for pardon of sins, and for what is necessary for the soul. After this exact and regular enumeration of all evils to be deprecated, and of all good to be implored, it will be impossible to find, after the most diligent research, any other performance, whether extemporary or composed, more copious and comprehensive, more exact in its method, and more solemn in its expressions, than this Litany.

The conclusion of it, is not less excellent. It began with addresses to the Trinity, afterwards to the Son; and now again it addresses the Tri

nity in versicles and answers. It closes with our Lord's own sublime and comprehensive prayer. After the repeated supplication, that "God would arise, help, and deliver us for his Name's sake, and for his Honor," it ends with the Doxology, and some versicles and answers, in the language of imprecation and sorrow.

Such addresses can never be unseasonable. They are adapted equally to a state of adversity and prosperity; and are a kind of paraphrase upon the petitions in the Lord's Prayer. Many triumphant Hymns are interwoven in David's penitential Psalms. Oppressed with sin, and sorrow, and affliction, we naturally break forth into the language of contrition, gratitude, and gladness. When blind Bartimæus repeatedly broke forth into this very ejaculation, "Jesus, thou Son of David, have mercy on me;" his cry was heard, and his blindness cured. Our Saviour did not object to the repetition of his request; and the poor man succeeded, not because of his poverty, but because of his importunity.

The Service of the "Litany" is finished with a Collect by the Priest in behalf of the people, who say "Amen." It is, that our troubles and adversities may be sanctified.

This Collect is taken altogether from the Sacramentary of Gregory. In after times it was cor

rupted with the insertion of the words, "the intercession of Saints;" which were expunged by the Reformers of the Liturgy, who added the following sentence, as an antidote to the corruption-"Grant, that in all our troubles, we may put our whole trust and confidence in thy mercy."

The prayer of St. Chrysostom, here printed, is used also when there is no Litany, in the morning and evening Services.