The refusal to allow Charlie’s parents to remove their baby boy from the hospital is an act of bioethical aggression that will extend futile-care controversies, creating a duty to die at the time and place of doctors’ choosing. And that raises a crucial liberty question: Whose baby is Charlie Gard? His parents’? Or are sick babies—and others facing futile-care impositions—ultimately owned by the hospital and the state?
[Justizmord:] Ermordung eines Unschuldigen, vorsätzlich, und so gar mit allem Pompe der heil. Justiz, verübt von Leuten, die gesetzt sind, daß sie verhüten sollen, daß ein Mord geschehe, oder falls er geschehen, doch gehörig gestraft werde.
August Ludwig von Schlözer.
O blessed apostle St. Jude, who labored zealously among the Gentiles in many lands, and performed numerous miracles in needy and despairing cases, we invoke you to take special interest in us and our needs. We feel that you understand us in a particular way. Hear our prayers and our petitions and plead for us in all our necessities. May we be patient in learning God’s holy will and courageous in carrying it out. Amen.
I am quite unable to understand the fuss made by High Church people on this matter. To begin with, what have they got to do with it? No one asks them to use our devotions, although a great many do use them, expurgated, revised, and corrected. Our friends seem to be under the impression that every Catholic is supposed to know about, to possess, and to use, every book of prayers or meditations published by any other Catholic. One might as well assert that every Anglican is bound to buy, and use, all devotional books found in Masters’ shop in Bond-street. A great many Catholics get on very comfortably without any books at all, and this for the simple and sufficient reason that they cannot read. And a great many more cannot afford to purchase such books, and are content with one Prayer Book, such as the Garden of the Soul. I myself, outside Mass and Office, am content with it, and use the copy given to me by an Italian priest at Benares in 1861. Outsiders seem ignorant of our freedom in such matters. The late Canon Oakeley, in his reply to the Eirenicon (which was published before that of Newman), pointed this out. Dr. Pusey would stipulate, said Oakeley, exemption from the obligation of adopting certain expressions of devotion towards the Blessed Virgin, but, added the Canon, “were he [Pusey] one of ourselves, he would come to know” that “no such obligation rests upon” Catholics. “I do not think,” said Oakeley, “that those who are external to us, have any just idea of the room which is allowed us for the free play of personal preferences, which do not clash either in form or spirit with the faith of the Church. . .” And, again “. . . Nothing that I know of would involve in well-grounded suspicion of disloyalty to the Church a Catholic who, while placing no restriction on the liberty of others, should as a matter of taste prefer the more measured language of our Liturgy and Offices on the subject in question, to that in which more ardent temperaments . . . might find a more congenial expression of their devotion.” And Father Lockhart reminded Pusey that the Church tolerated any amount of bad taste. How, indeed, could an Universal Church made up of all nations, peoples, and tongues, do otherwise ? When Pusey complained of a well-known book, The Glories of Mary, Newman replied that he had never read it. I have never read, and have never seen it but once in my life. Others may derive great edification from it, hut what Catholic supposes that every Catholic is obliged to acquire it, or use it ? And with regard to a foreign writer named Oswald, from whom Pusey quoted, neither Newman nor Oakeley had ever heard his name, and it turned out that the book to which Pusey objected had been for some years on the Roman Index.
Oakeley, too, pointed out that the most customary and popular of all devotions connected with our Lady are the Angelus and the Rosary, and added: “It is on this type, rather than on that of the ‘Glories of Mary’ that the ideas of our people are formed.” Pusey found great fault with some of Faber’s writings, and, for myself; I have, possibly to my great loss, never been able to read Faber, although I know that his writings have afforded, and afford, great spiritual edification to countless numbers of Catholics. Not only so, but to many non-Catholics. One Anglican vicar, an intimate friend of my own, must by this time know all Faber’s books nearly by heart. And I recollect, many years ago, lending The Creator and the Creature to a staunch Presbyterian lady who, after a time, sent me a new copy of the book, saying she should keep the old one, as she derived so much spiritual profit from its perusal.
When I lived in Kensington, I met one day in the Cromwell-road an old Oxford friend, an Anglican clergyman. I invited him to accompany me to Benediction at the Oratory, but he declined, not because he objected to Benediction, but because he disliked the Litany of Loreto. I remarked that, if he were a Catholic, he would be quite free to say any prayers he pleased during Benediction, and if he should prefer other devotions to the Litany, when sung, he could substitute such, just as we often see people telling their beads, or clergymen saying office, while the Benediction service is going on. Once, in a country house in Yorkshire, I had as fellow-guest the late Father Jerome Vaughan, and one Sunday after Benediction someone asked him if he liked the music used? To which he replied that he had not paid attention to it, as he had been engaged in asking a particular favour from St. Joseph. Where the Spirit of the Lord is, there is liberty, and Catholics in Popular Devotions are not tied and bound to the frigid formalism of the excellent English of the Book of Common Prayer.
In manus tuas. Lord, I bitake in to thine hondes, and in to thine hondis of thine halwen, in this nyght my soule and my bodi, myne bretheren and myne sustren, myne frendes, myne cosines, myne kynrede, my goode dedes doares, and alle cristen folk: kepe vs, lord, this nyght, bi the medes and the prayeres of the blessede mayde marie, and of alle halwen, fram vices and couertises, fram sinnes and fram the fendes fondinges, and fram the sodayn deth, and the peynes of helle. Alyghte myne herte of the holi gost, and of thin holi grace: and make me for to ben more bouxom to thi comaundemens, and let me neuere more ben be departed fro the: so be it.
From MS S.30, Somme le Roi and miscellaneous texts (English, c.1320-30), East Anglian.
On the dark nights of winter, when folks circle round the cheery fire, and by turns amuse or frighten each other with legendary lore and ghost stories, there is one name which hardly ever fails to make the listener’s blood creep, even if it does not cause his hair to to stand on end—and that name is bogie. When in the Western Highlands, I was told a story which curiously exemplified the popular belief in the power of the Duke of Argyll. A Highlander was benighted on the moors, when suddenly he saw a light, which at first he imagined to be one of those two stars called by the Argyllshire men ton-theine, “fiery-tail,” and iùl-oidhche, “guide of night.” But he soon found that he was mistaken, for the light began to dance before him, being nothing more than the ignis fatuus, will-o’-the-wisp. The Highlander, however, concluded it to be a bogle, and, falling upon his knees, he prayed to Peter and Paul and the Virgin that it might disappear. But, instead of doing so, it danced before him in a more lively style than ever. Driven to an extremity, the Highlander then used to it the strongest form of adjuration of which he could think, and bade it get out of his path in the name of the Duke of Argyll. The charm was sufficient, the bogle instantly disappeared, and the Highlander got safely home.
O Mary, thou sacred dwelling of the Lord, raise us fallen into a bottomless pit of despair, wrongdoing and affliction; for thou art the salvation and succour and powerful advocate of those that have sinned, and thou dost save thy servants.
Oremus et pro perfidis Judæis: ut Deus et Dominus noster auferat velamen de cordibus eorum; ut et ipsi agnoscant Jesum Christum, Dominum nostrum. (Non respondetur ‘Amen’, nec dicitur ‘Oremus’, aut ‘Flectamus genua’, aut ‘Levate’, sed statim dicitur:) Omnipotens sempiterne Deus, qui etiam judaicam perfidiam a tua misericordia non repellis: exaudi preces nostras, quas pro illius populi obcæcatione deferimus; ut, agnita veritatis tuæ luce, quæ Christus est, a suis tenebris eruantur. Per eundem Dominum nostrum Jesum Christum Filium tuum, qui tecum vivit et regnat in unitate Spiritus Sancti, Deus: per omnia sæcula sæculorum. Amen.
Oratio pro Judæis, Missale Romanum (as the text and rubrics stood before 1955).
In view of the multitudes from all nations who have become zealous believers in these books, it is laughably absurd to tell us that it is impossible to persuade a Gentile to learn the Christian faith from Jewish books. Indeed, it is a great confirmation of our faith that such important testimony is borne by enemies. The believing Gentiles cannot suppose these testimonies to Christ to be recent forgeries; for they find them in books held sacred for so many ages by those who crucified Christ, and still regarded with the highest veneration by those who every day blaspheme Christ. If the prophecies of Christ were the production of the preachers of Christ, we might suspect their genuineness. But now the preacher expounds the text of the blasphemer. In this way the Most High God orders the blindness of the ungodly for the profit of the saint, in His righteous government bringing good out of evil, that those who by their own choice live wickedly may be, in His just judgment, made the instruments of His will. So, lest those that were to preach Christ to the world should be thought to have forged the prophecies which speak of Christ as to be born, to work miracles, to suffer unjustly, to die, to rise again, to ascend to heaven, to publish the gospel of eternal life among all nations, the unbelief of the Jews has been made of signal benefit to us; so that those who do not receive in their heart for their own good these truths, carry, in their hands for our benefit the writings in which these truths are contained. And the unbelief of the Jews increases rather than lessens the authority of the books, for this blindness is itself foretold. They testify to the truth by their not understanding it. By not understanding the books which predict that they would not understand, they prove these books to be true.
Deus cui omne cor patet et omnis voluntas loquitur: et quem nullum latet secretum: purifica per infusionem sancti spiritus cogitationes cordis nostri: ut te perfecte diligere et digne laudare mereamur, per dominum nostrum iesum christum filium tuum qui tecum vivit et regnat in unitate eiusdem spiritus sancti deus, per omnia secula seculorum. Amen.
A Dhé Uile-chumhachdaich, d’ am bheil gach cridhe fosgailte, gach miann aithnichte, agus o nach ’eil ni uaigneach air bith folaichte; Glan smuaintean ar cridheachan le deachdadh do Spioraid naoimh; a chum gu’n toir sinn gràdh iomlan dhuit, agus gu’n àrd-mhol sinn gu h-iomchuidh d’ Ainm naomh, tre Chriosd ar Tighearn. Amen.
1895 Gaelic translation of the Prayer-book, from David Griffith, Bibliography of the Book of Common Prayer, 37:5.
God, unto Whom alle hertes ben open, and unto Whom alle wille spekith, and unto Whom no privé thing is hid: I beseche Thee so for to clense the entent of myn hert with the unspekable gift of Thi grace that I may parfiteliche love Thee, and worthilich preise Thee. Amen.
DHE beannaich fein mo bhuain,
Gach imir, cluan, agus raon,
Gach corran cama, cuimir, cruaidh,
Gach dias is dual a theid ’s an raoid,
Gach dias is dual a theid ’s an raoid.
Beannaich gach murn agus mac,
Gach mnaoi agus miuchainn maoth,
Tiuir iad fo sgiath do neairt,
Is tearmaid ann an teach nan naomh,
Tearmaid ann an teach nan naomh.
Cuimrich gach mins, ciob, is uan,
Gach ni, agus mearc, is maon,
Cuartaich fein an treuid ’s am buar,
Is cuallaich a chon buailidh chaon,
Cuallaich a chon buailidh chaon.
Air sgath Mhicheil mhil nam feachd,
Mhoire chneas-ghil leac nam buadh,
Bhride mhin-ghil ciabh nan cleachd,
Chaluim-chille nam feart ’s nan tuam,
Chaluim-chille nam feart ’s nan team.
GOD, bless Thou Thyself my reaping,
Each ridge, and plain, and field,
Each sickle curved, shapely, hard,
Each ear and handful in the sheaf,
Each ear and handful in the sheaf.
Bless each maiden and youth,
Each woman and tender youngling,
Safeguard them beneath Thy shield of strength,
And guard them in the house of the saints,
Guard them in the house of the saints.
Encompass each goat, sheep and lamb,
Each cow and horse, and store,
Surround Thou the rocks and herds,
And tend them to a kindly fold,
Tend them to a kindly fold.
For the sake of Michael head of hosts,
Of Mary fair-skinned branch of grace,
Of Bride smooth-white of ringleted locks,
Of Columba of the graves and tombs,
Columba of the graves and tombs.
— Carmina Gadelica, 89.
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Calum-cille nam feart ’s nan tuam.Columba of the graves and tombs.
(Carmina Gadelica, vol. i. p. 249.)
In the Celtic Review of April Mr. J. M. Mackinlay asks the meaning of this phrase. Like many other passages in the work, this was translated tentatively. I am under the impression that the phrase refers to the many churches, with burying-grounds attached, named after St. Columba.
Feart is a grave, a graveyard; tuam is a tomb, a place of tombs, a chambered place of burial.
Tung is also applied to a chambered place of burial, and sometimes to an underground house.
— Carmichael, Alexander, ‘Replies’, The Celtic Review, vol. 4, no. 13 (July, 1907), p. 96.
Well, more anon.—Comes the king forth, I pray you?
Ay, sir; there are a crew of wretched souls
That stay his cure. Their malady convinces
The great assay of art, but at his touch—
Such sanctity hath heaven given his hand—
They presently amend.
I thank you, doctor.
What’s the disease he means?
‘Tis called the evil.
A most miraculous work in this good king,
Which often since my here-remain in England
I have seen him do. How he solicits heaven,
Himself best knows, but strangely visited people,
All swoll’n and ulcerous, pitiful to the eye,
The mere despair of surgery, he cures,
Hanging a golden stamp about their necks,
Put on with holy prayers. And, ’tis spoken,
To the succeeding royalty he leaves
The healing benediction. With this strange virtue,
He hath a heavenly gift of prophecy,
And sundry blessings hang about his throne,
That speak him full of grace.
Macbeth, Act 4. Scene 3.
[N]o one is so perfectly cured, as not to be attacked again by the same disease, if he be so unfortunate to lose the coin which the king hangs about his neck when he is touched, in which case he must be touched again.
à la Haye, Relation … du Voyage et Sèjour du Roy de la Grande Bretagne &c., 1660.
AT THE HEALING.
PREVENT us, O Lord, in all our doings with thy most gracious favour, and further us with thy continual help, that in all our works begun, continued, and ended in thee, we may glorify thy holy Name, and finally by thy mercy obtain everlasting life: through Jesus Christ our Lord. Amen.
The Holy Gospel is written in the 16th Chapter of Saint Mark, beginning at the 14th Verse.
JESUS appeared unto the Eleven as they sat at meat, and upbraided them with their unbelief and hardness of heart, because they believed not them which had seen him after he was risen. And he said unto them, Go ye into all the world, and preach the Gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned. And these signs shall follow them that believe; In my Name shall they cast out devils; they shall speak with new tongues; They shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover. So then after the Lord had spoken unto them, he was received up into heaven, and sat on the right hand of God. And they went forth, and preached every where, the Lord working with them, and confirming the word with signs following.
Lord have mercy upon us. Christ have mercy upon us.
Lord have mercy upon us.
OUR Father, which art in heaven, Hallowed be thy Name. Thy kingdom come. Thy will be done in earth, As it is in heaven. Give us this day our daily bread. And forgive us our trespasses, As we forgive those who trespass against us. And lead us not into temptation, But deliver us from evil. Amen.
¶ Then shall the infirm Persons, one by one, be presented to the Queen upon their Knees; and as every one is presented and while the Queen is laying Her Hands upon them, and putting the Gold about their Necks, the Chaplain that officiates, turning himself to her Majesty, shall say these words following:
GOD give a Blessing to this Work; and grant that these sick Persons, on whom the Queen lays her Hands, may recover, through Jesus Christ our Lord.
¶ After all have been presented, the Chaplain shall say, [These answers are to be made by them that come to be Healed.]
Vers.O Lord, save thy servants; Resp.Who put their trust in thee. Vers. Send unto them help from thy holy place. Resp.And evermore mightily defend them. Vers. Help us, O God of our Salvation. Resp.And for the glory of thy Name deliver us, and be merciful unto us sinners, for thy Name’s sake. Vers. O Lord, hear our prayers. Resp.And let our cry come unto thee.
Let us pray.
O ALMIGHTY God, who art the Giver of all health, and the aid of them that seek to thee for succour, we call upon thee for thy help and goodness mercifully to be shewed upon these thy servants, that they being healed of their Infirmities may give thanks unto thee in thy holy Church, through Jesus Christ our Lord. Amen.
¶ Then the Chaplain, standing with his face towards them that come to be healed, shall say,
THE Almighty Lord, who is a most strong tower to all them that put their trust in him, to whom all things in heaven, in earth, and under the earth, do bow and obey, be now and evermore thy defence; and make you know and feel, that there is none other Name under heaven given to man, in whom, and through whom, thou mayest receive health and salvation, but only the Name of our Lord Jesus Christ. Amen.
THE grace of our Lord Jesus Christ, and the love of God, and the fellowship of the Holy Ghost, be with us all evermore. Amen.
(As appended to the Book of Common Prayer during the reign of Queen Anne. The service was thus retained in a Prayer-Book printed in the fifth or sixth year of George I, though it is said that the queen was the last (de facto) sovereign to touch for the sure of the Evil.)
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The practice of the Royal Healing seems to have reached its zenith during the reign of Charles II (evidently no fewer than ninety-two thousand persons availed themselves of His Majesty’s touch during the twenty years following the Restoration). After the Revolution, William of Orange, on being requested to touch, refused to do so, referring applicants instead to his exiled uncle at St. Germain. Anne touched frequently, one of her last patients being Dr. Samuel Johnson. Like William III, George I (and the succeeding Hanoverians) positively refused to touch, perhaps on account of the extravagance of the display, to which the monarch was temperamentally averse, or perhaps because the service seemed too Catholic, but the Stuarts continued the practice in exile — James III, Charles Edward Stuart, and finally by the Cardinal Duke, whose Diary contains a great many entries to this effect.
A fifth form of the ordeal was the test of eating consecrated bread and cheese. This was known as the corsned, or morsel of execration. The priest wrote the Lord’s Prayer on the bread, of which he then weighed out a certain quantity—ten pennyweights—and so likewise with the cheese. Under the right foot of the accused he set a cross of poplar wood, and holding another cross of the same material over the man’s head, threw over his head the theft written on a tablet. He placed the bread and cheese at the same moment in the mouth of the accused, and, on doing so, recited the conjuration:
I conjure thee, O man, by the Father and the Son and the Holy Ghost and by the four-and-twenty elders, who daily sound praises before God, and by the twelve patriarchs, the twelve prophets, the twelve apostles, the evangelists, martyrs, confessors, and virgins, by all the saints and by our Redeemer, our Lord Jesus Christ, who for our salvation and for our sins did suffer His hands to be affixed to the cross; that if thou wast a partner in this theft or didst know of it, or hadst any fault, that bread and cheese may not pass thy gullet and throat, but that thou mayest tremble like an aspen-leaf, Amen; and not have rest, O man, until thou dost vomit it forth with blood, if thou hast committed aught in the matter of the aforesaid theft. Through Him who liveth.
The following prayer and exorcism were also used and ordered to be repeated three times:
Holy Father, omnipotent, eternal God, maker of all things visible, and of all things spiritual, who dost look into secret places, and dost know all things, who dost search the hearts of men, and dost rule as God, I pray Thee, hear the words of my prayer; that whoever has committed or carried out or consented to that theft, that bread and cheese may not be able to pass through his throat.
I exorcize thee, most unclean dragon, ancient serpent, dark night, by the word of truth, and the sign of light, by our Lord Jesus Christ, the immaculate Lamb generated by the Most High, conceived of the Holy Ghost, born of the Virgin Mary—Whose coming Gabriel the archangel did announce; Whom seeing, John did call out: This is the living and true Son of God—that in no wise mayest thou permit that man to eat this bread and cheese, who has committed this theft or consented to it or advised it. Adjured by Him who is to come to judge the quick and the dead, so thou close his throat with a band—not, however, unto death.
— F.J. Snell, The Customs of Old England, London: Methuen & Co., 1911.
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Blount (Tenures, ut supra 663) cites the laws of King Canute, chapter 6 (but the reference does not apply) for the following: “Si quis altari ministrantium accusetur, et amicis destitutus sit, cum sacramentales non habeat, vadat ad judicium quod Anglice dicitur ‘Corsned’ et fiat sicut Deus velit, nisi super sanctum Corpus Domini permittatur ut se purget.” This law is found in the Ordinances of Æthelred, A.D. 1014, art. 22; Anc. Laws and Inst. i. 345.
Mr. Editor: The following prayers have been circulated in manuscript, and used for some time past by many who, believing firmly in an over-ruling Providence, and in the righteousness of our cause, have daily poured out their hearts to Him who sitteth in the throne judging right.
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They have now been printed for distribution, and may be had at Russell & Jones, King-street, by all those who value the privilege of intercessory prayer. Filia.
A Prayer for the Times. Compiled from an old writer, with alterations and additions suitable to the present condition of the Confederate States of America.
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Gracious Father, the life of man is a warfare upon earth, and the dangers which assault us are diversely pointed against us. We humbly beseech Thee be present with us in all the course and passages of our lives, but especially in the Secession we have undertaken, and the hostilities in which it has involved us. Suffer no malice, or treachery, or stratagem — whether civil, diplomatic, or military, to hurt us; no cunning to circumvent us; no surprises to come upon us unawares; no falsehood to betray us. That which we cannot foresee we beseech Thee to prevent; that which we cannot withstand we beseech Thee to master; that which we do not fear we beseech Thee to unmask and frustrate — that being delivered from all dangers of spirit, soul and body, we may praise Thee, our Deliverer, and experience how secure and happy a thing it is to make the Lord of Hosts our Protector and Helper in the day of fear and trouble, or peril and distress.
O, our God, though mighty and numerous States gather together on heaps, yet let them be driven away from our borders as the smoke before the wind; and though they take counsel together, bring it to nought. For though they pronounce a decree, yet it shall not stand, if Thou, O God, be with us. Be with us, therefore, O God, for Jesus Christ’s sake. Almighty and merciful Father, at this time we need Thy more especial assistance, both by land and by sea, and for the mercy of Christ deny us neither. Defeat, we implore Thee, the designs and confound the machinations of our enemies; abate their pride and assuage their fury; soften their hearts and change their unnatural hatred into Christian love, and forgive them all their sings against Thee and against us. Grant that their ships may find no way in our seas, nor any path in our floods; may their spies be speedily detected and effectually banished from our midst; preserve us from war and tumult; from battle, murder and sudden death; guard us from sedition, conspiracy and rebellion; defend our soil from invasion and our ports from blockade — that we may glorify Thee for these deliverances, no less than for Thy signal presence and power in the mercies of our bloodless victory; and thus being sheltered by Thy grace and favor from every spiritual and temporal evil, and from all personal and national calamities, we may ever obey and serve Thee in purity of heart and holiness of life, through Jesus Christ, our Lord and Saviour, to whom, with Thee and the Holy Ghost, be all praise, worship and dominion for ever and ever. Amen.
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A Prayer for Our Enemies.
[From the same writer]
O God, we beseech Thee, forgive and pardon our enemies, and give us that measure of Thy grace, that for their hatred we may love them, for their cursing we may bless them, for their injury we may do them good, and for their persecution we may pray for them. They have laid a net for our steps, and have digged a pit before us. Lord; we desire not that they themselves should fall into the midst of these, but, we beseech Thee, keep us out of them, and deliver, establish, bless and prosper us for Thy mercy’s sake in Jesus Christ our Saviour, to whom, with Thee and the Holy Spirit, we desire to consecrate ourselves and our country, now and forever, imploring Thee to be our God and to make us Thy people. Amen.
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[From McGuire’s Religious Opinions and Character of Washington.]
Almighty Father, if it is Thy holy will that we shall obtain a place and name among the nations of the earth, grant that we may be enabled to show our gratitude for Thy goodness by our endeavors to fear and obey Thee. Bless us with wisdom in our councils, success in battle, and let all victories be tempered with humanity. Endow, also, our enemies with enlightened minds, that they may become sensible of their injustice, and willing to restore our liberty and peace. Grant the petition of Thy servant for the sake of Him whom Thou hast called Thy beloved Son; nevertheless, not our will but Thine be done. Amen.
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A Prayer for Our Armies.
[By Bishop Green, of Mississippi.]
Almighty God, whose Providence watcheth over all things, and in whose hands is the disposal of all events, we look up to Thee for Thy protection and blessing amidst the apparent and great dangers with which we are encompassed. Thou hast, in Thy wisdom, permitted us to be threatened with the many evils of an unnatural and destructive war. Save us, we beseech Thee, from the hands of our enemies. Watch over our fathers and brothers and sons who, trusting in Thy defence and in the righteousness of our cause, have gone forth to the service of their country. May their lives be precious in Thy sight. Preserve them from all the dangers to which they may be exposed. Enable them successfully to perform their duty to Thee and to their country, and do Thou, in Thine infinite wisdom and power, so overrule events, and so dispose the hearts of all engaged in this painful struggle, that it may soon end in the safety, honor and welfare of our Confederate States, but to the good of Thy people, and the glory of Thy great name, through Jesus Christ, our Lord. Amen.
Sancta Dei genitrix, semper Virgo beata, benedicta, gloriosa, et generosa, intacta et intemerata, casta et incontaminata, Maria immaculata, electa, et a Deo dilecta, singulari sanctitate praedita, atque omni laude digna, quae es interpellatrix pro totius mundi discrimine, exaudi, exaudi, exaudi nos, sancta Maria. Ora pro nobis, et intercede, et auxiliare ne dedigneris. Confidimus enim et pro certo scimus quia omne quod uis potes impetrare a Filio tuo Domino nostro Iesu Christo, Deo omnipotenti, omnium saeculorum rege, qui uiuit cum Patre, &c.
Holy Mother of God, Virgin ever blest, glorious and noble, chaste and inviolate, Mary Immaculate, chosen and beloved of God, endowed with singular sanctity, worthy of all praise, you are the advocate for the sins (peril) of the whole world; listen, listen, listen to us, holy Mary. Pray for us, intercede for us, disdain not to help us. For we are confident and know for certain that you can obtain all you will from your Son, our Lord Jesus Christ, God Almighty, the King of Ages, who lives with the Father and the Holy Spirit, for ever and ever. Amen. Book of Cerne, Cambridge University Library, MS Ll. 1. 10.