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(Hereford Use. I
Ps. Ivii. 1.
O Christ, hear us.
[Christe, audi nos.] O Christ, hear us. Ps. vi. 2. 4. Lord, have mercy upon us.
him, say the Lord's Prayer.
Hallowed be thy Name. Thy I sanctificetur nomen tuum : ad-
| libera nos a malo. Amen.
tra facias nobis.
GOD, merciful Father, that de- | EUS, qui contritorum non despicis Ps. li. 17. xxxiv. spisest not the sighing of a con
gemitum, et mærentium non Luke xi. 1. trite heart, nor the desire of such as spernis affectum ; adesto precibus nosPs. 7. 13. Ixv. be sorrowful; Mercifully assist our tris, quas pietati tuæ pro tribulatione Luke xxii. 31, 32. prayers that we make before thee in nostra offerimus : implorantes ut nos Ps. Xxxiii, 10. all our troubles and adversities, when- clementer respicias, et solito pietatis
soever they oppress us; and graciously tuæ intuitu tribuas, ut quicquid contra 2 Cor. xii. 7–5. hear us, that those evils which the nos diabolicæ fraudes atque humanæ
1 John v. 14, 15.
. 12, 13.
Carthusian, Hermann. The Sarum Litany for the Dying had | Litany; after « Agnus ... mundi, Christ hear us ; three also, “Grant him peace:” the ordinary Sarum Litany had a Kyries; Christ reigns, Christ commands, Christ conquers (thrice), special suffrage for peace, and “grant us peace” was familiar as Christ hear us.” It also occurs in his Anglican, or Armorican. the response to the third Agnus said at Mass, immediately after
Lyons, Corbey, Tours, have it thrice, Strasburg once. The the breaking of the Blessed Sacrament: the Primer of 1535 has, ordinary Ambrosian Litany has thrice, “0 Christ, hear our “Have mercy, Have mercy, Give us peace and rest.” The great voices :" then thrice, “Hear, O God, and have mercy upon us." value of this supplication consists in its recognition of our Blessed Such “repetitions" are not "vain," unless those in Ps. cxxxvi. are Lord as the Victim that was once indeed slain, but is of perpetual so: and compare Matt. xxvi. 44. efficacy. He took away our sins, in one sense, by His atoning Lord, have mercy] Sarum, York, &c. This is the only oecaPassion : and the Atonement can never be repeated. In another sion on which, with us, the people repeat every one of the three sense, He continually takes away our sins, by appearing for us as sentences of the Kyrie after the Minister. Such was the old “the Lamb that was slain," presenting Himself as such to the Sarum rule as to this Kyrie. (See also p. 22.] Father, and pleading the virtue of His death. In this sense, as Our Father] Here begins the Second Part of the Litany. Bp. Phillpotts says (Pastoral of 1851, p. 54], "though once for O Lord, deal not with us] In Sarum this verse and response, all offered, that Sacrifice is ever living and continuous ... To adapted from Psalm ciii. 10, were separated from the Lord's Him His Church ... continually cries, Lamb of God ... not, Prayer by “O Lord, show Thy mercy-And grant-Let Thy that tookest away, but still takest.” With regard to the peti. mercy come also upon us, O Lord, Even Thy salvation, according tion to the Prince of peace, who “is our Peace,” for peace, com. to Thy word : We have sinned with our fathers, We have done pare the second Collect at Evensong. It is Christ's peace, not amiss and dealt wickedly.” In York only this last verse and the world's : and this is brought out by the addition of "thy” in response intervene. In Roman, “O Lord, deal not," comes later. our form. Very touching are the entreaties in the Litany of the In the ordinary Parisian, it comes, as with us, immediately Abbey of St. Denis for St. Mark's day (Martene iv. 353), “O be after the Lord's Prayer. stower of peace, vouchsafe us perpetual peace, Have mercy ... O God, merciful Father] This is very slightly altered from O benignant Jesus, receive our souls in peace,” &c.
the Collect in the Sarum Mass “pro tribulatione cordis :” the O Christ, hear us] Hereford : so too in Sarum Primer, and Epistle being 2 Cor. i. 3—5, the Gospel, John xvi. 20—22. There jan. The supplication also occurs in Mabillon's Caroline is something pathetically significant in this adoption (1544) into
craft and subtilty of the devil or | moliuntur adversitates ad nihilum re- Salisbury Use.
through Jesus Christ our Lord.
libera nos propter nomen tuum.
years, and our fathers have de U patresque nostri annuntiaverunt
eorum, et in diebus antiquis.] [York Use.]
libera nos propter nomen tuum.
From our enemies defend us, o Ab inimicis nostris defende nos,
Num. X. 35.
1 John v. 7.
2 Pet. iii. 18.
the ordinary Litany of a prayer composed for “cloudy and dark “ Exurge” the “ redime” of the Vulgate was altered into days." It may remind us of the selection of part of this same “libera :” and in the second repetition of “O Lord, arise," we passage from 2 Cor. i., as the capitulum of the ordinary Sunday have altered “name's sake” into “honour.” Vespers in Roman, and Saturday Vespers in Sarum. The lesson O God, we have heard] An appropriate representative of is obvious-that God is always needed as a Comforter. It may the Psalmody which followed the Litanies. (Jebb's Choral Ser. be added, that a somewhat different version of this Sarum prayer vice, p. 426.] In the ordinary Sarum Litany, as used out of Rogaoccurs in the Missal published in 1552 by Flaccus Illyricus, and tion-tide, there is no psalm : our Litany, as we have seen, here supposed to represent the use of Salzburg in the tenth or eleventh represents the old Rogation use. It also resembles the present century. By comparing our English with the Sarum form, it Roman Litany, inasmuch as the latter has a psalm (our 70th) will be seen that we have added “merciful Father,” “Thy ser. with a Gloria, after the Lord's Prayer : after the psalm come vants," "evermore," and made a general reference to “all” certain Preces, partly intercessory, then ten Collects, and a Controubles, “whensoever they oppress us :" omitting a reference to clusion. The ordinary Parisian has Preces before the psalm, and God's “accustomed" loving-kindness,—the clause, “but delivered twelve collects after it. The order in Sarum, York, Hereford, is, from all tribulation and distress,”—and “ being comforted” in Lord's Prayer, Preces, and Collects :-seven in Sarum, ten in the final clause. Hermann's and Luther's form is very like ours, York (the York Use has various minute resemblances to the but somewhat stronger, “in the afflictions which continually Roman), and nine in Hereford. Among the York collects are oppress us.”
ours for the first and fourth Sundays after Trinity, -the Collect O Lord, arise] This, the last verse of our Psalm xliv., slightly for Clergy and People,- for Purity,—“O God, whose nature;" altered, occurs, after several Preces, in the York Litany. It also “Assist us;" “O God, from whom.” With respect to the fortyoccurs in the Sarum and York rites for Rogation Monday. In fourth Psalm, this fragment of it is specially apposite, as suggestSarum, the whole choir in their stalls repeated this “O Lord, I ing the true comfort amid despondency: compare Ps. lxxvii. 10. arise,” with Alleluia. Then was said, “O God, we have heard Isa. li. 9, &c. The history of God's past mercies is a fountain of with our ears, our fathers have told us,” that being the whole of hope for those who own Him as the Rock of ages, the “ I Am” the first verse of the Psalm according to the Vulgate: and then to all ages of His Church. “immediately follows, Gloria.” Then again, “O Lord, arise :” O Lord, arise] In this repetition we have a relic of the old after which the procession set forth, the chanter commencing the use of Antiphons, to intensify the leading idea of the psalm as Antiphon, “Arise, ye saints, from your abodes,” &c. Another used at the time. See Neale's Commentary on the Psalms, Antiphon began, “We and all the people will walk in the name p. 46. of the Lord our God.” In York the first “ Exurge” was an Glory] This Gloria is an appendage to “O God, we have anthem, “in eundo cantanda ;" then came the first verse of the | heard.” Coming as it does amid supplications for help, it witpsalm, then a second “ Exurge," after which the next words of nesses to the duty and the happiness of glorifying God at all the psalm were recited, “ The work which Thou didst,” &c., and times and under all circumstances. Compare the end of Psalm so on through the whole psalm : “Exurge” being again said at lxxxix. “Deo gratias” was in the fourth century a perpetual the end. Among the processional Antiphons was, “Kyrie eleison, watchword; and the “ Vere dignum" testifies to the duty of Thou who by Thy precious blood hast rescued the world from the “giving thanks always.” Compare Acts xvi. 25. jaws of the accursed serpent.” It may be observed, that in 1 From our enemies] These preces, to the end of “ Graciously
Dolorem cordis nostri respice cle- Salisbury Use. mens.
Peccata populi tui pius indulge.
Orationes nostras pius exaudi.
Matt. ix. 27.
Ps. XIV. 16–18. Pitifully behold the sorrows of our
hearts. Heb. iv. 14. 16. Mercifully forgive the sins of thy
people. Job xxiii, 26. Favourably with mercy hear our
O Son of David, have mercy upon us.
Both now and ever vouchsafe to
hear us, O Christ.
Heb. vii. 25.
Fili (Dei vivi), miserere nobis.
Hic et in perpetuum nos custodire digneris, Christe.
Exaudi nos, Christe; exaudi, exaudi nos, Christe.
1 John v. 14, 15.
Ps. xxxii. 10.
Fiat misericordia tua, Domine, super nos.
As we do put our trust in thee.
Quemadmodum speravimus in te.
My Father, mercifully to look | sumus, Domine, propitius respice,
TA Prayer of St. Chrysostom.
_ us grace at this time with one
hear us," were sung in procession, according to the use of Sarum, on St. Mark's day, “if it was necessary, in time of war.” The choir repeated every verse. They were also in a Litany for the Dedication of a church, in the pontifical of St. Dunstan. But when they were adopted into the Litany of 1544, “Son of David” was made to represent “ Fili Dei vivi.” It has been conjectured, that this was owing to some misunderstanding of “Dei vivi,” when written in a contracted form. In the St. Denis Litany [Martene iv, 353] we have a touching series of entreaties to Christ, “O good Jesu, protect us every where and always. Have mercy ...0 our Redeemer, let not Thy Redemption be lost in us. Have mercy .... Lord God our King, pardon the guilt of us all. Have mercy," &c.
O Lord, let Thy mercy] This verse and response, Psalm xxxii. 21, are part of the Sarum preces of Prime. In several editions of our Litany they were called the Versicle and the Answer.
We humbly beseech Thee This is an enlarged and improred form of the Sarum Collect in the Memorial of All Saints (among the Memoriæ Communes at the end of Lauds, feria 2). In 1544 it ran simply, “We humbly ..... and for the glory of Thy name sake, turn from us all those evils that we most righteously have deserved. Grant this, O Lord God, for our Mediator and Advocate, Jesu Christ's sake;" and was followed by four other collects and the Prayer of St. Chrysostom. In 1549 it took its present form, save that “name sake” was still read, and that “holiness" was not prefixed to “pureness" until 1552.
2 Cor. xiii.
1 Christ, and the love of God, and
Here endeth the Litany.
A Prayer of St. Chrysostom] This was added to the end of , after the Prayer of St. Chrysostom, in the Queen's Chapel Litany the Litany on its first introduction in its present form, in 1544. of 1558. (See note to it, p. 28.]
The Grace of our Lord] Was placed at the end of the Litany,
PRAYERS AND THANKSGIVINGS
UPON SEVERAL OCCASIONS,
To be used before the two final Prayers of the Litany, or of Morning and Evening Prayer.
John xvi. 23. Mati, vi. 31–33. 1 Kings viii. 35,
36. Job v. 8-10.
Gen. vi. 5-7. 17.
vii. 17. 19. 23.
ix. 11. 15–17. 1 Pet. ii. 20.
civ. 13-15. 1 Cor. x. 31.
For fair Weather.
thy Son Jesus Christ hast pro for the sin of man didst once ,
2".. sons, and afterward of thy great mercy anu une righteousness thereof, all things necessary to their bodily didst promise never to destroy it so Pec. cxvi.. sustenance ; Send us, we beseech thee, again; We humbly beseech thee, that. p.cvii 31. in this our necessity, such moderate although we for our iniquities have rain and showers, that we may receive worthily deserved a plague of rain and the fruits of the earth to our comfort, waters, yet upon our true repentance and to thy honour; through Jesus thou wilt send us such weather, as Christ our Lord. Amen.
that we may receive the fruits of the
THE OCCASIONAL PRAYERS.
were inserted among the Collects at the end of the Communion This collection of special prayers and thanksgivings was
Service. These were the same as those now placed here. Four appended to Morning and Evening Prayer in 1661, but some of
more were added in 1552, the two" in time of Dearth," and those the prayers had been in use at an earlier date. Such a collection
“in time of War,” and of “Plague or Sickness;" and the whole had occupied a place at the end of the ancient Service Books of
six were then placed at the end of the Litany. Thanksgivings the Church : and the use of prayers similar to these is very
corresponding to these were added in 1604: and the remainder, ancient.
both of the prayers and thanksgivings, were added in 1661, when In a printed Missal of 1514 (which formerly belonged to Bishop
all were placed where they now stand. These occasional Prayers Cosin, and is now in his Library at Durham), there are Missæ and
and Thanksgivings are almost entirely original compositions, Memoriæ Communes (among others) with the following titles :
though they were evidently composed by divines who were
familiar with expressions used for the same objects in the old Missæ. Memoriæ Communes.
Services. With several a special interest is connected, but others Missa pro serenitate aëris. Contra aëreas tempestates.
may be passed over without further notice. What few changes – pluvia.
- invasores ecclesiæ.
were made in this collection of occasional prayers are traceable to - tempore belli.
Bishop Cosin, except the important insertion of the Prayer for - contra mortalitatem ho- — paganos.
the Parliament, that for all Conditions of Men, and the General minum.
Thanksgiving. The rubric standing at the head of the prayers - pro peste animalium.
is Cosin's; but he would have explained “occasional” by adding But such occasional prayers were not uniformly the same in “if the time require,” at the end of it; which words were the ancient Service Books; varying at different times according not printed. His revised Prayer Book also contains a rubrical to the necessities of the period and of the locality.
heading in the margin, “ For the Parliament and Convocation In the first edition of the English Prayer Book, two oocasional during their sessions,” but no prayer is annexed. Probably the prayers, the one "for Rain," and the other “for Fair Weather,” | Commissioners concluded that as Convocation is part of Parlia
Matt. vii. 11.
Isa. xxx. 23, 24.
2 Kings vi. 25.
earth in due season; and learn both the hands of our enemies; abate their i Chron. Ixix. II.
served evermore from all perils, to
glorify thee, who art the only giver GOD, heavenly Father, whose
of all victory ; through the merits of gift it is, that the rain doth fall,
thy only Son, Jesus Christ our Lord. Ps. cvii. 17. 33, the earth is fruitful, beasts increase,
Amen. 2.Chron. xx.! and fishes do multiply; Behold, we 1 In the time of any common Plague or beseech thee, the afflictions of thy
Sickness. people; and grant that the scarcity
ALMIGHTY God, who in thy Ps. cvi. 29. and dearth (which we do now most
wrath didst send a plague upon , v.%.
***2 San. xxiv. 15, justly suffer for our iniquity), may
thine own people in the wilderness, 16. .
1 Kings viii. 31through thy goodness be mercifully
for their obstinate rebellion against 39. turned into cheapness and plenty, for
Moses and Aaron; and also, in the Ps. lxxix. 8. the love of Jesus Christ our Lord; to
time of king David, didst slay with Numb. xvi. 47, whom with thee and the Holy Ghost the plague of pestilence threescore and 2 Sam, sxiv. 17, be all honour and glory, now and for ten thousand, and yet remembering Ps. xxxix. 10. 12, ever. Amen.
thy mercy didst save the rest; Have Exod. xxüi. 25.
pity upon us miserable sinners, who Or this.
now are visited with great sickness GOD, merciful Father, who, in
and mortality; that like as thou didst the time of Elisha the prophet,
then accept of an atonement, and didst Rom. x. 4. didst suddenly in Samaria turn great
command the destroying Angel to Zech. viii, 1? scarcity and dearth into plenty and
cease from punishing, so it may now cheapness; Have mercy upon us, that
please thee to withdraw from us this 6. we, who are now for our sins punished
plague and grievous sickness; through
Jesus Christ our Lord. Amen.
[ In the Ember Weeks to be said every day,
for those that are to be admitted into Holy tion; and grant that we, receiving thy
Orders. bountiful liberality, may use the same
LMIGHTY God, our heavenly Eph. iv. 6. to thy glory, the relief of those that
A Father, who hast purchased to Acts xx. 25. are needy, and our own comfort,
thyself an universal Church by the Ps.lxxx.. through Jesus Christ our Lord. Amen.
precious blood of thy dear Son; Mer. Acts I ii, 2, 3. 1 In the time of War and Tumults. cifully look upon the same, and at this 1 Tim. v, 22. ALMIGHTY God, King of all time so guide and govern the minds
kings, and Governor of all things, of thy servants the Bishops and Pas- e 2 Chron. xx. 4.6. whose power no creature is able to re tors of thy flock, that they may lay : Cor.is
sist, to whom it belongeth justly to hands suddenly on no man, but faith-
2 Cor. v. 19.
2 Kings xix. 5. Rev. xiv. 15. Ps. xxii. 28.
Rom. x. 14. 15. 2 Cor. ii. 16. iii.
Eph. vi. 18-20. Aalbot thay malas. I Tim. v. 12. 16.
Lam. iii. 39. Ps. cxix. 137. 1 Sam. vii. 8.
xviii. 2. 35.
ment by the constitution of the country, a separate prayer for was strengthened in this one by the addition of another Scripthe former was out of place.
tural allusion in the invocation. This-from “didst send a § In the time of Dearth and Famine.
plague" as far as "and also "-was inserted by Bishop Cosin, as The second of these prayers was—for what reason is not appa
were also the words relating to the atonement offered. The
general tendency of such alterations by Bishop Cosin was to raise rent-left out of the Prayer Book in several of the editions pub.
the objective tone of the prayers here and elsewhere; making lished during the reigns of Queen Elizabeth and James I. Bishop Cosin wrote it in the margin of his revised Prayer Book,
our addresses to God of a more reverent and humble character. and it was re-inserted in 1661, with some slight alterations of his
$ The Ember Collects. making
Every Day] The principle laid down in the rubric before the § In the time of any common Plague or Sickness. Collects, Epistles, and Gospels, applies to the use of these Collects. The collect form which is so strictly preserved in these prayers | One of them ought, therefore, to be said at Evensong of the