once securely trode. And, first, that he would be pleased to keep and strengthen in his true worship, and in righteousness and holiness of life, his servant George, our most gracious King and Governor,the head of the Church of England under Christ, over all persons and in all causes, as well ecclesiastical as temporal, supreme. We go on to pray for the Queen and the whole Royal Family; for all that are invested with authority, spiritual or civil; for the Clergy, unequivocally, as Bishops, Priests, and Deacons; for the Lords of the most Honourable Privy Council; for the Nobility, the Magistrates, and lastly, for all the People, the whole Commons of the land. So much for us all as forming one kingdom. We next pray for all the nations of the earth, that God will be pleased to quell the spirit of unjust aggression, that they may be in a state to

observe the accustomed relations of amity; that the ambition, and views of aggrandizement, neither of states nor of individuals, may disturb the quiet of the world; but that God would be pleased to give to them all unity, peace, and concord. We next pray for religious and obedient hearts; for grace; for a meek reception of the Word of God; a pure and unmixed affection for it; and that in godly, holy, and tranquil lives, we may bring forth the fruits of the Spirit. This last is a most comprehensive petition: St. Paul, to the Galatians, tells us what is the fruit of the Spirit; The fruit of the Spirit (saith the apostle) is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, and temperance."-We then beg of God to bring back into the way of truth all such as have strayed from it, and have fallen a prey to delusion; that he will

strengthen those who continue upright in the way; that he will comfort and assist the dejected in heart; that he will restore those that, through infirmity, have fallen from their duty; and, finally, that he will be pleased to bruise the head of the serpent, and to beat down Satan under our feet.

We then implore of him, generally, to succour, help, and comfort all that are in danger, necessity, and tribulation; and herein we particularize travellers by land or by water; women feeling the consequences of Eve's delinquency in the anguish and perils of child-birth; sick persons, infants, prisoners, captives, orphans, widows, and all that are desolate and oppressed. We then intercede for all that are in the form of man,—for all mankind without exception: but, inasmuch as we are commanded to pray for those who

despitefully use us and persecute us,—so we pray of God to forgive our enemies, persecutors, and slanderers; and that he will be pleased to turn their hearts. We next utter a short Prayer for temporal prosperity; for the fruits of the earth, and for kindly seasons; that they may be produced in plenty, and that we may enjoy them in moderation. But now, as in many things we offend all, as we commit, in the blindness of a corrupt nature, sins secret, presumptuous, and, at the time of commission, unknown; forasmuch as we leave undone what was our duty to do, and are ever liable to mistakes and misapprehensions;—so we sum up our Intercessions with asking of God true repentance, and the forgiveness of all our sins, negligences, and ignorances, of whatsoever nature they may be; and that he will be pleased to endue us with the grace

of his Holy Spirit, that we may amend our lives according to his Holy Word.

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Now succeeds that part of the Litany which consists of SUPPLICATIONS, newed and more earnest Intercessions; commencing with these words, alternately uttered by minister and people,-" Son of God, we beseech thee to hear us!"—And, again, "O Lamb of God, that taketh away the sins of the world; Grant us thy peace." "Have mercy upon us."-We invoke our Lord afresh to hear us; and also the blessed Trinity; and then, which makes a part in all the offices, we sub

join the Lord's Prayer; to which is annexed two short sentences, the turn of which is suggested in the hundred and third Psalm :—And here are interposed the words; "Let us pray," which, while they mark the transition from the alternate form of prayer, to that which is of a