VII. Of the Prayer of St. Chrysostom, and 2 Cor. xiii. 14.

Q. How is the whole litany ended?

A. With the prayer of St. Chrysostom, and that which is taken from 2 Cor. xiii. 14. For the litany being now used almost every where with the morn ing prayer, these latter collects, being omitted in their usual place, very properly come in here; and how suitable they are may be seen from what has been said of them already.

CHAPTER IV.

Of the occasional Prayers and Thanksgivings.

PHILIPPIANS iv. 6.

-In every thing by prayer and supplication with thanksgiving, let your request be made known.

I. Of the occasional Prayers in general.

Q.WHY has our church appointed these prayers to be used upon special occasions?

A. Because there are some evils so universal and grievous, that it is necessary they should be deprecated with a peculiar importunity; and some mercies so exceedingly needful at certain times, that it is not sufficient to include our desires of them among our general requests, but very requisite that we should more solemnly petition for them in forms proper to the several circumstances. This seems to have been the practice of the Jews: for that famous prayer which Solomon made at the dedication of the temple, supposes that special prayers would be made there in time of war, drought, pestilence and famine: And the light of nature taught

the Gentiles on such extraordinary occasions, to make extraordinary addresses to their gods. Nor are Christians to be thought less mindful of their own necessities. The Greek church has full and proper offices for times of drought and famine, of war and tumults, of pestilence and mortality, and upon occasion of earthquakes also, a judgment very frequent among them; but more seldom in this part of the world. In the western missals there is a collect, and an epistle and gospel, with some responses upon every one of these subjects, seldom, indeed, agreeing with any of our forms, which are the shortest of all; they being not designed for a complete office, but appointed to be used before the two final prayers of morning and evening service, every day while the occasion requires it; so that in times of adversity and affliction, the mercy of God may be immediately implored.

II. Of the Prayer for Congress.

Q. Why ought we to pray for Congress?

A. Because they have, in the time of their session, such great affairs under deliberation, and such happy opportunities of doing their country service, it is fit they should have our prayers for their success. We learn that the primitive Christians prayed for the Roman senate, and that even the Gentiles offered sacrifices in behalf of their public councils, which were always held in some sacred place.

III. Of the Prayer for Rain.

Q. Why is this prayer to be used in time of drought?

A. Because the want of rain is a grievous judgment, and because God alone can give this blessing to us, for it is his gift. And the Rabbins truly ob"that rain is one of those things wherein the

serve,

power and providence of God most eminently appear."

Q. Has this practice, of calling upon God in time of drought, been universal?

A. Yes; for all nations have applied themselves to their respective deities in this case. The Jews called upon the true God. To him Elijah applied himself after a drought of three years: And Jehosaphat inquired for a prophet of the Lord to pray for the armies in their distress. The Athenians called upon Jupiter to rain on their tillage and their pasturage. The Romans had solemn sacrifices and processions to beg rain of their deities: But the Christians, with fasting and mortification, exceeded all others in their devout addresses to God for this mercy.

Q. Has this course alone been found successful?

A. Yes; for thus Elijah obtained rain for Israel, and thus the primitive Christians prevailed with God for the Roman army, almost destroyed by thirst. They also procured rain by their litanies at many other times.

IV. Of the Prayer for fair Weather.

Q. Wherein appears the necessity of this prayer? A. From the miseries that attend an excess of rain, which is very uncomfortable, and very injurious. To have the heavens darkened, and the clouds weeping, the earth covered with floods, and the waters roaring, is a very sad prospect, especially if we consider what losses it occasions to the public and to individuals, by destroying the fruits of the earth, and consequently the food of man and beast. In these circumstances God only can help us, which shows how necessary this prayer is. God is the maker, and only master of this unruly element; on him Moses called to stay the rain; to him Samuel prayed for the ceasing of those terrible showers, 1 Sam. xii. 19; and to him we may, with a reasonable hope, apply ourselves in the like case.

V. Of the Prayer in the Time of Dearth and Famine.

Q. Why are we directed to call on God in the time of dearth and famine?

A. Because he makes bread to grow out of the earth, and he can prevent fertility when he pleases He is said to call for a dearth upon the land, to intimate that famine is one of his servants, which cometh at his pleasure.

Q. What are some of the dreadful effects of this judgment?

A. Egypt experienced a famine of seven years together, though anciently esteemed the most fertile region in the world. Even the fruitful land of Canaan was many times very grievously punished by a scarcity of necessary food: nor has any nation been always free from it. The Roman empire was grievously afflicted with a famine, in which thousands were starved in the reign of the persecuting Maximinus; and in Justinian's time, mothers were constrained to eat their own children. The annals of Europe also tell us, that even the most fruitful kingdoms have frequently been severely punished for their sins, by the want of food. In England, particularly, men have been compelled, through scarcity of food, to eat horse-flesh and the bark of trees; and in the city of London alone, there were two thousand starved to death in one famine. And though we, in this country, have not yet been driven to such severe extremities, yet we know not how soon our sins may provoke God to withdraw his mercies, and make our country, which is the glory of all lands, to become "barren for the wickedness of them that dwell therein."

2. How may we prevent or remove this evil?

A. By prayer and sincere devotion to God; thus, Elijah's prayer brought plenty to Israel, 1 Kings. xviii. St. Gregory's litany is said to have put an end to the famine in Italy. And the famous Bul

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linger persuaded the Tigurine church to fast and pray every third day in a time of famine, and thus obtained a deliverance.

VI. Of the Prayer in Time of War and Tumult.

Q. Are the rules of christianity inconsistent with var?

A. They are inconsistent with every kind of war, but such as is undertaken for our just and necessary defence; and our church daily prays against wars in her collects and litanies, and all good men heartily wish there were no such thing as war in the world: But, alas! offences will come, and our sins many times cry louder than our prayers, which are designed to prevent this evil, and then the sword of men is made the instrument of God's vengeance.

Q. What does the elegant Arnobius observe?

A. "That if all men would listen to the salutary and peaceable decrees of Jesus, and not arrogantly prefer their own opinions before his admonitions, the whole world, ere this, turning their swords into plough-shares, would have lived in a pleasant tranquillity, and combined together in inviolable leagues of blessed amity."

Q. How are wars and tumults distinguished?

A. If it be a contest with a foreign enemy, it is called war; if the opposers of the country be domestic rebels, it is styled a tumult; but in both it is our duty to assist our country, and by our prayers as well as our endeavours, seek its peace and safety. Q. What are the causes of war?

A. The true original causes are the evil disposi tions of men, the desire of hurting, the cruelty of revenge, the implacableness of malice, the fierceness to rebel, and the thirst of bearing rule; so St. Augustine enumerates the causes of war.

Q. What are the miseries and effects of war?

A. They are so many and so great, that David chose a raging pestilence, rather than endure the