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Low and Trinity Sundays, and on Corpus Christi Day, no Memorials fhould be made of Simple Feafts of three Leffons, unless one of nine be conjoined, when they should be made filently. So no Memorial fhould be made of John Baptift in SS. Peter and Paul, nor of the Trinity in Corpus Chrifti Day.

Any Simple Feaft of Nine Leffons falling on a Sunday of the third class should be deferred, and a Memorial of it only be made (except at Sarum, the Chains of S. Peter and Beheading of John Baptift), unless another fuch Feaft or an Octave day with Rulers follow on the Monday. But if a Feaft of Nine Leffons and the beginning of a Hiftory (ie. third-clafs Sunday) concur within this Octave having Rulers, the Service fhould be of the Feaft and Memorial of the others; and if for any of these reasons the Sunday fervice cannot be performed, it fhall be deferred to the next poffible day; but if there be none fuch, omitted. In all fuch cases Simples of the inferior claffes are entirely paffed by, but if they fall on Sundays of the lowest class, then Memorial is made of them. If a Simple Feast of nine Leffons be fo deferred to the Monday, as above-mentioned, and a lower-class Feast fall on that Monday, a Memorial only of the last should be made. If fuch Feaft of nine Leffons fall on the Saturday, and it cannot have its Firft Vefpers on the Friday because of the concurrence of another Feast, then it fhall have its Vefpers on the Saturday, whether the following Sunday be of the third or fourth class.

Throughout the year every Feaft of Nine or Three Leffons with Rulers, and every Sunday, fhould have one Vefpers, unless fome Double Feaft hinder it, as in the fixth day from the Nativity, or if the Vigil of the Epiphany be a Sunday, or SS. Philip and James happen on a Saturday, then on the Saturday the Vefpers are of them, the Sunday Vefpers of the Crofs. So when the Affumption happens on a Saturday, the Octave Vefpers fhould be of S. Bartholomew. So the Feast of S. Aldhelm lofes both Vefpers if it happen on the morrow of Trinity Sunday.

Double Feafts fhall always have both Vefpers, but if they fall on Sundays of the three laft claffes (See p. 85), or on Inferior Feasts, these Sundays and Inferior Feafts lose both Vespers unless another Double intervene, as in the week of the Nativity, and except if the Feast of S. Andrew fall on a Saturday, and except if a Double fall on the Saturday before Paffion or Palm Sunday, or on Wednesday after Palm Sunday, when it shall only have First Vefpers.

In Octaves having Rulers of the Epiphany, Afcenfion, Affumption, and Nativity of Mary, Corpus Chrifti, and Dedication of the Church, the last Vefpers shall always be of the Feast, even if the Commemoration of Mary, or a privileged Sunday of the third class, or a Feast of Nine Leffons have to be celebrated on the morrow, and Memorials only shall then be made of the minor Feaft, or Sunday, or Commemoration; unless such Feaft of nine Leffons cannot fo have its Second Vefpers, when the Octave must give way.]

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From Sparke (Edward) "Scintilla Altaris," Primitive Devotion in the Feafts of the Church of England. Eighth Edition. 8vo. London, William Battersby, 1700.

Page 181.

PART III.

LITANIES, BIDDING PRAYERS,

PROCESSIONS.

CHAPTER I.

I.

ITANIES, in the proper fense of the term, were in the English Church of the thirteenth century faid only during Lent, on S. Mark's Day, on the Vigil of Eafter, in Rogation Days, the laft of which was the Vigil of the Afcenfion, and on the Vigil of Pentecoft; thofe on S. Mark's Day against peftilence, thofe in Rogations for the fruits of the feafon-a pious cuftom of late almoft discontinued, but which it would be well to restore. Litanies of this kind should not be faid on Sundays or Festivals, as inconfiftent with the joyful character of such Days, but others of a different intention may be then repeated. The Churches of Sarum, Wells, York, Hereford, and Exeter had each feveral complete Litanies of their own, effentially nearly identical, but which differed in fome details, and varied in length and in the number and kind of the petitions, according to the Day or Seafon in which each was used.

The term "Litany" is ufed by Eufebius and Chryfoftom in the sense in which it is now ufed, and is mentioned in a law of the Emperor Arcadius. The form of the old English Litanies is of early antiquity in these islands, and probably originated with S. Benedict and S. Gregory. Mabillon (Analecta Vetera, 168) has tranflated a very ancient Litany from a MS. at Rheims, which he thinks must have been used by Anglo-Saxons in the seventh century, and which Lingard refers to the fame era, but fuppofes to have been ufed by a Welsh people in fubjection to the English, which in form and

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