Abbildungen der Seite
PDF
EPUB
[blocks in formation]

Murder] Added 1544. Hermann has it. The Latin Book of 1560 has "latrocinio."

Sudden death] This is in the Sarum, "sudden and unforeseen death." York prefixes "sudden" to "eternal death." The Roman agrees with the Sarum. So Hermann, adding "evil." The same deprecation is in the Rogations of Lyons. The Puritans objected that "the godly should always be prepared to die." Hooker replies, in one of his most beautiful and thoughtful chapters [E. P. v. 46], that it is lawful to "prefer one way of death before another;" that it is religion which makes men wish for a "leisurable " departure; that our prayer "importeth a twofold desire," (1) For some "convenient respite;" (2) If that be denied, then, at least, "that although death unexpected be sudden in itself, nevertheless, in regard of our prepared minds, it may not be sudden." Archbishop Hutton, of York, before the Hampton Court Conference was held, explained this as implying a condition, "if it be Thy will," supposing "sudden" were taken simply; but "sudden" might be taken as equivalent to "giving no time for repentance." The aversion of Lord Brook to this deprecation, and his own terrific instantaneous death by a shot from the great spire of Lichfield Cathedral, are well known. In a Prayer Book in the Bodleian, "worn by the daily use" of Bishop Duppa, of Salisbury (while residing at Richmond, between the overthrow of Episcopacy and the Restoration), and containing marginal notes in his own hand, this comment occurs, "Vainly excepted against, because we should always be prepared for it: for by the same reason, we should not pray against any temptations." At the Savoy Conference, the Puritans again raised the old objection, and proposed to read, "from dying suddenly and unprepared." The Bishops replied, "From sudden death, is as good as from dying suddenly; which we therefore pray against, that we may not be unprepared." [Cardwell, Conferences, pp. 316. 352.] "A person," says Bishop Wilson, Sacra Privata, p. 358, "whose heart is devoted to God, will never be surprised by death."

Sedition] In 1544, from Primer of 1535. Hermann, "a seditione et simultate."

Privy conspiracy] In 1544. After this, in 1549 and 1552, came, "from the tyranny of the Bishop of Rome, and all his detestable enormities," which was omitted under Elizabeth; and Cosin, in his First Series of Notes, says that the Puritans (of James the First's time) wished to have it restored. It had been in the Primer of 1545, with "abominable" for " detestable."

Rebellion] Added, for obvious reasons, in 1661, by Cosin. False doctrine, heresy] In 1544. Hermann, "ab omni errore."

Schism] In 1661. The Primer of 1535 had had "schismies." Hardness of heart, and contempt, &c.] In 1544. Compare the Third Collect for Good Friday. See Prov. i. 25. The force of this deprecation is best seen by remembering that a final hardening of the heart is a penal infliction, provoked by habitual indifference to Divine love. We may well entreat our Lord to save us from repaying His love by coldness, lest the capacity of loving Him be justly taken away. We may well implore Him, also, to keep us from the terrible possibility of ignoring, and practically despising, His revelation and His commands. Com

Per mysterium sanctæ Incarnationis Salisbury Use. tuæ: Libera . . . .

pare the beautiful Parisian Litany of the Holy Name of Jesus, "from neglect of Thy inspirations, Jesus, deliver us."

By the mystery] Here begin the Obsecrations, as they are called. They go on the principle that every several act of our Lord's Mediatorial life has its appropriate saving energy; that virtue goes out of each, because each is the act of a Divine Person, and has a Divine preciousness. When, therefore, we say, "Deliver us by Thy Nativity, by Thy Temptation," &c., we do not merely ask Him to remember those events of His human life, but we plead them before Him as mystically effective, as instinct with life-giving grace, as parts of a Mediatorial whole. Doubtless, the Death of our Lord is the meritorious cause of our salvation; we are redeemed by it, not by His Circumcision, or His Fasting; and to efface the distinction between it and all other parts of the "Economy," in regard to His office as the Lamb of God, would be an indication of theological unsoundness. At the same time it is also true that, in St. Leo's language, all our Lord's acts, as being related to His atoning Passion, are "sacramental," as well as "exemplary;" His Nativity is our spiritual birth, His Resurrection our revival, His Ascension our advancement. They are not only incentives and patterns, but efficient causes in the order of grace. So St. Bernard, in his second Pentecost Sermon, says that His Conception is to cleanse ours, His Resurrection to prepare ours, &c. More vividly, St. Anselm, in his fifteenth Prayer, “O most sweet Lord Jesus, by Thy holy Annunciation, Incarnation.... Infancy, Youth, Baptism, Fasting.... scourges, buffets, thorny crown," &c. But the deepest and tenderest expression of this principle (surpassing even Bishop Andrewes's obsecrations, " by Gethsemane, Gabbatha, Golgotha," &c.) is in the mediæval Golden Litany, printed by Maskell, Mon. Rit. ii. 244, "By Thy great meekness, that Thou wouldst be comforted by an angel, so comfort me in every time.... For that piteous cry, in the which Thou commendedst Thy soul to Thy Father, our souls be commended to Thee," &c. The coarse and heartless fanaticism, which could cavil at these obsecrations as "a certain conjuring of God," was characteristic of John Knox and his friends. They so expressed themselves when criticizing the Litany ("certain suffrages devised of Pope Gregory "), in a letter to Calvin against the Prayer Book of 1552. Bishop Duppa writes, "No oath, nor no exorcism."

Of Thy holy Incarnation] So Sarum, York, Hereford, Roman, Cistercian, Dominican. "The mystery" is doubtless an allusion to 1 Tim. iii. 16. The thought which it suggests is that which of old made men bow down in adoration at the words in the Creed, "et Homo factus est." "By all the stupendous truths involved in Thine assumption of our humanity, wherein Thou, being true God, becamest true Man, combining two Natures in Thy single Divine Person, without confusion, and without severance; so that, in the Virgin's womb, Thou didst bring God and man together, undergoing all the conditions of infant life, Thyself unchangeably the Creator and Life-giver." The Roman adds, "By Thine Advent." Utrecht has "By Thine Annunciation, by Thine Advent and Nativity."

Thy holy Nativity] After Hereford. Sarum has only "Thy Nativity" so Ordo Romanus. "Holy," however, is in the Sarum Primer [Maskell, ii. 102]. The Latin book of 1560

[blocks in formation]

made "Nativity, Circumcision," &c., dependent on "mysterium." York has no mention of the Nativity.

Circumcision] Sarum has "holy Circumcision." It is not in the present Roman, but in two old Roman forms in Menard's notes to the Gregorian Sacramentary [741 and 923]. The Parisian of the Holy Name places after "Nativity," "Thine infancy, Thy most Divine life, Thy labours." Sarum Litany for the Dying adds "apparitionem tuam ;" and Utrecht has, "circumcisionem et oblationem tuam."

Baptism, Fasting] Sarum, "by Thy Baptism, by Thy Fasting." Roman combines "Baptism and holy Fasting." Utrecht, "Baptism and Fasting." Sarum Primer, "Thy Baptism and much other penance doing."

Temptation] 1544. Primer of 1535, and Hermann, "temptations." Golden Litany, in Maskell, "The tempting of the fiend in the desert."

Agony and bloody Sweat] 1544. So Hermann. Golden Litany, "For that agony in which Thou offeredst Thee wilfully to death, obeying Thy Almighty Father; and Thy bloody sweat." Primer of 1535, "Thy painful agony, in sweating blood and water."

Cross and Passion] So Sarum, Roman, York for Easter Eve, and Anglo-Saxon (probably an old York form), in Procter, p. 231, and Hermann. Mabillon's Anglican, or Armorican, Hereford, Utrecht, Carthusian, Cistercian, Dominican, have "Passion and Cross;" so Sarum for the Dying. This is the more natural order. Sarum Primer, "Thy holy Passion." The Tours omits "Thy Cross," which forms the only obsecration in the Corbey MS. Litany [Menard, note 380], and in the Litany of the ninth century, in Muratori, i. 76. The Golden Litany dwells with intense tenderness on all the details of the Crucifixion, and on some points which are traditional or legendary. Parisian of the Holy Name, "Thine Agony and Passion, Thy Cross and forsaking,-languores tuos."

Precious Death] Sarum. So in Sarum Litany for the Dying, "piissimam mortem tuam." Sarum Primer, "most piteous death." Ordo Romanus mentions the Cross, Passion, Death.

[ocr errors]

Burial] Not in Sarum; but in Sarum Primer, "Thy blessed burying." Thy Death and Burial," in Roman, Utrecht, Strasburg, for Easter Eve, Primer of 1535, Hermann, Parisian.

Thy glorious Resurrection] So Sarum, Hereford, Narbonne, Moisac, Cistercian, Carthusian, Dominican, Sarum and Parisian Litanies for the Dying. Anglo-Saxon, York, Strasburg, Utrecht, Roman, and ordinary Parisian, “holy Resurrection."

Ascension] Anglo-Saxon, Sarum, York, Hereford, Roman,

[blocks in formation]

Moisac, Narbonne, Cistercian, Carthusian, Dominican, Parisian, prefix "admirabilem" to "Ascensionem;" Strasburg and Utrecht have "glorious." Remiremont, "radiant." Golden Litany, "wonderful and glorious." Parisian of the Holy Name has, after "Ascension," "by Thy joys, by Thy glory."

The coming of the Holy Ghost] Sarum, for the Dying, "The coming of the Holy Ghost, the Paraclete;" so Ordo Romanus, present Roman, and Hermann. "The Paraclete" was omitted in 1544, as in Primer of 1535. Sarum, York, Hereford, AngloSaxon, Sarum Primer, Cistercian, Dominican, and Benedictine of M. Cassino, have "grace," instead of "coming." Armorican, "by the descent of the Holy Ghost." Tours and Utrecht simply, "by the Spirit, the Paraclete." Utrecht and others add an obsecration by the Second Advent, e. g. "by Thy future Advent," "by the majesty of Thine Advent."

In all time of our tribulation.... wealth] 1544. After Primer of 1535, "in time of our tribulations, in the time of our felicity;" Hermann, "in all time," &c. The Scottish and American Books have "prosperity" for "wealth." The suffrage seems to refer not only to deliverance out of afflictions, but to deliverance from the special moral dangers which attend them. [Exod. vi. 9. Jer. v. 3. Hos. vii. 14. Amos iv. 6. See too the remarkable case of Ahaz, 2 Chron. xxviii. 22, and the awful picture in Rev. xvi. 11.] Suffering often hardens, instead of softening the heart; and therefore "not without reason has the Church taught all her faithful children to say, Suffer us not... for any pains of death to fall from Thee!" [Mill, Univ. Sermons, p. 332.] The trials of prosperity [Deut. viii. 14. Jer. v. 24; and Uzziah's case, 2 Chron. xxvi. 16, &c.] are more commonly recognized. Even the Greeks knew, as an ethical common-place, that it was hard to bear success without insolence and moral depravation. [Ar. Eth. iv. 8.] It is the Christian's wisdom and happiness to learn the secret of strength against both these forms of trial, as St. Paul learned it. [Phil. iv. 12.]

In the hour of death] So Sarum and Hereford, adding, as the response, "Succour us, O Lord." This suffrage, for which York substitutes "from the pains of hell," comes before the obsecrations in Benedictine of M. Cassino.

In the day of judgment] Sarum, York, Hereford, Roman, Ordo Romanus, Utrecht, Dominican, &c. The vernacular Litanies in Maskell have, "In the day of doom." Golden Litany, "Succour us, most sweet Jesu, in that fearful day of the strict judgment." Compare the Dies Ira. The following is a tabular view of the Deprecations and Obsecrations of the Sarum and Roman Litanies.

1 Kings viii. 30.
Col. i. 18.
John x. 16.
Ps. cvii. 7.

Jonah i. 14.

Prov. viii. 15. Acts xiii. 22.

We sinners do beseech thee to hear us, O Lord God; and that it may please thee to rule and govern thy holy Church universal in the right way; We beseech thee to hear us, good Lord. That it may please thee to keep and 2 Kings xviii. 5,6. strengthen in the true worshipping of thee, in righteousness and holiness of life, thy Servant VICTORIA, our most gracious Queen and Governor ; We beseech thee to hear us, good Lord. That it may please thee to rule her heart in thy faith, fear, and love, and that she may evermore have affiance in thee, and ever seek thy honour and glory; We beseech thee to hear us, good Lord.

Ps. v. 1, 2.

Ps. xvii. 5. lxxxvi. 11. Prov. xxi. 42. xxix. 25.

Ps. liv. 2.

[blocks in formation]

66

We sinners] Here begin the Petitions, or Supplications; introduced by a confession of our sinfulness. So in Sarum, York, Hereford, Roman, Cistercian, Carthusian, Dominican, &c., We sinners beseech Thee to hear us." In some the suffrage is, "We sinners," and the response, "Beseech Thee, hear us." But the Dominican makes the reader say the whole, and the choir repeat the whole. As we have seen, the Sarum use was for the choir to repeat all after the reader, until after this petition. The

[blocks in formation]

Litany of 1544, which joined this with the suffrage for the Church, added the word "God." And this may be set against the substitution of "Lord," for the original "our God," in "O Saviour of the world." Afterwards, in Sarum, Hereford, Dominican, come two suffrages, which remind us of the older "Pacificæ," "That Thou wouldst give us peace. That Thy mercy and pity may preserve us." York places the first of these here, the second further on. The Roman has three suffrages, "That Thou spare us... That Thou forgive us... That it may please Thee to bring us to true repentance." Utrecht has two, for peace and pardon. Cistercian, for peace, only.

...

Thy holy Church universal] The Preces of Fulda pray for "deepest peace and tranquillity," and then for "the Holy Catholic Church, which is from one end of the earth to the other." Sarum simply, “Thy Church." So Hereford, Cistercian, Dominican. Procter's, York, and Roman, "Thy holy Church." Sarum at Ordination, "Thy Catholic Church." Sarum reads, "to govern and defend;" so Cistercian. Roman, "to govern and preserve." The Ordo Romanus, “to exalt Thy Church." The Primer of 1535, "to govern and lead Thy holy Catholic Church." The Book of 1559 has "universally." The Latin Book of 1560, "Catholicam." The Scottish Book, "Thy holy Catholic Church universally."

In the right way] This expresses generally, what in the Sarum had a special reference to the ecclesiastical state and religious orders," in holy religion . . . That it may please Thee to preserve the congregations of all holy persons in Thy service," or, as Hereford, in "Thy holy service."

66

[ocr errors]

66 our

That it may please Thee to keep ] To pray for the Sovereign before the Bishops was not absolutely a novelty at the time when our Litany was drawn up. The Sarum, indeed, before the separation from Rome, had prayed first for "Domnum Apostolicum (the Pope), "and all degrees of the Church," then for "our Bishops and Abbats," then for "our King and Princes." York and Hereford had a like order (Hermann's Litany places "Sovereign" after "Clergy," and indeed after other classes). But the two vernacular Litanies printed by Maskell, place Kings," or our King . . . and Princes," before "our Bishops." The York and Hereford read "our Kings." So the Dominican. The words "and strengthen. of life" were first added in the Queen's Chapel Litany of 1558. Prayers for the spiritual good of the Sovereign had not been usual in old Litanies; that of 1544 prayed that Queen Catherine might be kept in the Lord's fear and love, with increase of godliness, &c. The present Roman prays generally, that Christian kings and princes may have peace and true concord. The Ambrosian Preces for First Sunday in Lent have, "for Thy servants, the Emperor N., and the King N., our Duke, and all their army." Fulda, "for the most pious Emperor, and the whole Roman army."

....

May evermore have affiance] In 1549 and 1552 the reading

[blocks in formation]

1 Tim. ii. 1, 2. Prov. viii. 14-16.

XV. 22.

2 Chron. xix. 5, 6.

Deut. xvi. 18. Ezra vii. 25, 26. Rom. xiii. 3.

Ps. xvii. 6.

Ps. xxviii. 9. John xvii. 11.

Ps. lxxxvi. 1. Ps. xxix. 11. Micah iv. 3, 4. Ps. lxxii. 7-9.

Ps. xvii. 1.

That it may please thee to endue the Lords of the Council, and all the Nobility, with grace, wisdom, and understanding;

We beseech thee to hear us, good Lord. That it may please thee to bless and keep the Magistrates, giving them grace to execute justice, and to maintain truth;

We beseech thee to hear us, good Lord. That it may please thee to bless and keep all thy people;

We beseech thee to hear us, good Lord. That it may please thee to give to all nations unity, peace, and concord; We beseech thee to hear us, good Lord.

[blocks in formation]
[ocr errors]

Royal Family] In our Medieval Litanies, "our Princes” are mentioned. In 1544, beside the suffrage for Queen Catherine, there is one for "our noble Prince Edward, and all the King's Majesty's children." The Primer of 1535 prayed for Queen Anne, and the King's posterity. Under Edward and Elizabeth, there was no suffrage of this kind. James I. inserted the present suffrage, in this form, "... and preserve our gracious Queen Anne, Prince Henry, and the rest of the King and Queen's royal issue." Bishops, Priests, and Deacons] Sarum (after a suffrage for the Pope, see above) prays for "our Bishops and Abbats." York, our Archbishop, and every congregation committed to him " (as in the York form of our Collect for Clergy and People). Hereford, "to preserve in Thy holy service our Bishop and our Prelates" (which would include Abbats and Priors, Deans and Archdeacons), "and us, the congregations committed to them." Utrecht, "to preserve our Prelate in Thy holy service." Compare the Lyons, "to preserve our Pontiff... That Thou wouldest grant him life and health;" and it proceeds to pray for the Clergy and People. So the Ambrosian Preces, "for all their Clergy... and all Priests and Ministers;" and Fulda, "our father the Bishop, all Bishops, Priests, and Deacons, and the

Ut Episcopos nostros [et Prælatos [Hereford Use.] nostros], in sancta religione [in tuo [Hereford Use.] sancto servitio], conservare digneris: Te rogamus, audi nos.

Ut cunctum populum Christianum (pretioso sanguine tuo redemptum) conservare digneris: Te rogamus . . . . [Ut pacem et concordiam nobis [York Use.] dones.]

whole Clergy." The whole body of the Clergy were not definitely prayed for in our Church Litanies until 1544, when the form ran, Bishops, Pastors, and Ministers of Thy Church" (after the pattern of the Primer of 1535), and so continued until the last review, when the present form was adopted by way of more expressly negativing the ministerial claims of persons not in Holy Orders. Hermann's has, "pastors and ministers," and also, like the Primer of 1535, prays for the sending of "faithful labourers into the harvest."

Lords of the Council... Nobility... Magistrates] 1544. The Primer of 1535 has, "That our ministers and governors may virtuously rule Thy people;" and Hermann's prays for "principem nostrum cum præsidibus suis," and for "magistratus." Palmer compares an ancient Soissons formula, "Life and victory to the Judges, and the whole army of the Franks." The Preces of Fulda apparently refer to magistrates in the words, "For all who are set in high place." Our present form certainly points to the Tudor government by the Sovereign in his Privy Council. "Truth" means the Faith held by the Church.

All Thy people] Sarum, York, Hereford, have "to preserve the whole Christian people redeemed by Thy precious blood." So a Litany of the ninth century in Murat. i. 77, Carthusian, and Dominican. Tours is nearer to our form, "to preserve the whole Christian people." The Corbey MS., "To remove Thy wrath from the whole Christian people."

To give to all nations unity, peace, and concord] This comes partly from the old suffrage, "peace and true concord to our King and Princes," and partly from a shorter Sarum suffrage, "That Thou wouldst give us peace;" or the York, "Give us

Deut xxx. 6. 1 John v. 3. Prov. viii. 13. Deut. vi. 17.

Ps. cxliii. 1.

2 Cor. ix. 8. Col. i. 9-11. James i. 21. Gal. v. 22, 23.

John xv. 2.

Ps. cxix. 149.

Deut. xi. 16. Matt, xxii. 29.

That it may please thee to give us

an heart to love and dread thee, and diligently to live after thy commandments;

We beseech thee to hear us, good Lord.

That it may please thee to give to all thy people increase of grace, to hear meekly thy Word, and to receive it with pure affection, and to bring forth the fruits of the Spirit;

We beseech thee to hear us, good Lord. That it may please thee to bring into 2 Tim. ii. 24-26. the way of truth all such as have erred and are deceived;

Ps. xxx. 10.

Ps. cxxxviii. 3.

1 Cor. x. 12.
John xiv. 18.
Isa. xlii. 3.
Ps. cxlv. 14.
Rom. xvi. 20. viii.

37.

Ps. xliv. 1.
Heb. ii. 18.
Deut. iv. 30, 31.

We beseech thee to hear us, good Lord.

That it may please thee to strengthen such as do stand, and to comfort and help the weak-hearted, and to raise up them that fall, and finally to beat down Satan under our feet;

We beseech thee to hear us, good Lord.

That it may please thee to succour, Ps. 1xxii. 12. 1x. help, and comfort, all that are in danger, necessity, and tribulation;

11.

2 Cor. i. 3, 4. vii. 6.

Ps. cxxx. 1, 2.

We beseech thee to hear us, good Lord.

[blocks in formation]

To give us an heart to love, &c.] 1544. Similar prayers exist in ancient Litanies; thus, the Corbey MS., "right faith, and a sure hope in Thy goodness, Lord Jesus." The Fleury, "to give ns holy love... right faith... firm hope." So the Chigi MS., in three suffrages for faith, hope, and love. Parisian, for the same, in one suffrage. Compare also the Sarum, "That Thou wouldest make the obedience of our service reasonable... That Thou wouldest lift up our minds to heavenly desires." So the Dominican. The Sarum Primer, "ordain in Thy holy will our days and works." Roman has also, "to strengthen and keep us in Thy holy service." The Anglican or Armorican, "Grant us perseverance in good works... keep us in true faith and religion." "Dread,” in the sense of holy and reverent fear; which can never be dispensed with by faithful worshippers of the GodMan, who will come to be their Judge. "If the Gospel be true, if this (Second) Psalm be true, we have great cause to fear Him" [Vaughan's "Lessons of Life and Godliness," p. 288]; but with "that one most holy and saving fear, the dread of His displeasure." [Arnold's “Christian Life," ii. 229.] Here again is a thought much needed in times when our Lord's Divine Majesty is often put out of sight.

To give to all Thy people increase of grace] A beautiful combination of the passage about the good ground in the Parable of the Sower, with James i. 21, and Gal. v. 22. Its date is 1544; but the Sarum Primer has something like it, "Vouchsafe to inform us with right-ruled understandings," from "Ut regularibus disciplinis nos instruere digneris," MS. Lit. of fifteenth century, Univ. Coll. The same form is in Cistercian and Dominican, and has a monastic import. And the Primer of 1535 has the first form of it, "To give the hearers of Thy word lively grace to understand it, and to work thereafter, by the virtue of the Holy Ghost." So Hermann, "To give the hearers increase of Thy

Ut miserias pauperum . . . . relevare Salisbury Use. digneris: Te rogamus, audi nos.

word, and the fruit of the Spirit." Litanies for the Sick have similar topics, "To pour into his heart the grace of the Holy Spirit... to bestow on him grace;" and the Ordo Romanus, Utrecht, Carthusian, and Eucharistic Litany in Chigi's MS., have, "to pour into our hearts," &c. An exquisite Litany in the Breviary of the Congregation of St. Maur prays, "That Thou wouldest write Thy law in our hearts... wouldest give Thy servants a teachable heart... that we may do Thy will with all our heart and mind... that we may gladly take on us Thy sweet yoke," &c.

"That

To bring into the way of truth] In 1544. After 1535, all which do err and be deceived, may be reduced into the way of verity." Hermann, "errantes et seductos reducere in viam veritatis." The Church has always prayed for this. "Thou hearest God's Priest at the altar, exhorting God's people to pray for the unbelievers, that God would convert them to the faith." [St. Aug., Ep. 217.] Compare the old Gelasian intercession on Good Friday, for all heretics and all in error; the Mozarabic Preces for the same day, "May forgiveness set right those who err from the faith;" and, still more like our suffrage, the Lyons form, "That Thou wouldest bring back the erring into the way of salvation." Fuldan prays for preservation of the holiness and purity of the Catholic Faith.

To strengthen such as do stand] 1544. Hermann, "stantes confortare."

The weak-hearted] 1544. Primer of 1535 prays for those who are "weak in virtue, and soon overcome in temptation." Hermann, “pusillanimes et tentatos consolari et adjuvare.”

That fall] 1544. Compare the old Gelasian prayer at Absolution of Penitents, "Succurre lapsis." Hermann, "lapsos erigere." Beat down Satan] 1544. From Rom. xvi. 20; a text quoted in the Intercessory Prayer of St. Mark's Liturgy. Primer of 1535, "That we may the devil, with all his pomps, crush and tread under foot." Hermann, "Ut Satanam sub pedibus nostris conterere digneris." Strasburg, "That Thou wouldest grant us heavenly armour against the devil." Ratold's, Remiremont, Moisac, for the Sick, "That Thou wouldest drive away from him all the princes of darkness."

« ZurückWeiter »