after mentioning Michael, Gabriel, and Raphael, with an or. merely, we find " Omnes sancti angeli et archangeli orate pro nobis." This is followed by "Omnes sancti beatorum spirituum ordines orate pro nobis." There are also here these two additional clauses relating to the Virgin; namely, "Sancta Dei genetrix or.-Sancta Virgo Virginum or." The number of saints. likewise mentioned is much greater than in the litany given entire in this note. The Evangelists Luke and Mark appear after the Baptist and the Apostles, the disciples of our Lord, also the holy innocents, and the saints Stephen, Clement, Alexander, Laurence, Vincent, Dionisius, Maurice, Lucian, Eustachius, Gervase, Prothasius, Marcellinus, Peter, Silvestsr, Martin, Augustine, Leo, Gregory, Just, Theodore, Dunstan, Romanus, Nicholas, Ieronimus, and Benedict. Then came the female saints, Mary Magdalene, Felicitas, Perpetua, Agatha, Agnes, Petronella, Lucia, Cecilia, Raddegundis, Batildis, and Eufemia.

In this volume is also a service for ordeals, which invokes no saints but only the Trinity.

A litany among the Cottonian MSS. in the British Museum, (Tiberius, A. 3.) invokes the following English saints, Augustine, Dunstan, Ælphege, Alban, Edmund, Edward, Swithin, Fursee, Cuthbert, Ætheldryd, and Mildryd.

7

"Deus, qui hodiernam diem beati regisque martyris tui Oswini sanguine consecrasti, concede propicius, ut qui victoriæ ipsius recolimus insignia, ipsi sociari mereamur in gloria. per.” f. 72.

"Deus, qui hodierna die beatum Oswinum regem participem fieri concessisti gloriæ angelorum,

da nobis, quæsumus, universorum veniam peccatorum, ut mereamur, ipso interveniente, cernere te in regno celorum." f. 74.

"Protege, quæsumus, 'Domine, familiam tuam sancti Oswini regis que martyris patrocinio innitentem, que per intercessionem ejusdem protectoris nostri ab hostis defensam insidiis, in securitate constitue pacis que æternæ salutis. per." f. 75.

"Deus, qui beatum Oswinum ad hoc predestinasti, ut per martyrium Ecclesiæ tuæ splenderet lucerna salutis, ejus meritis a nobis expelle quæque obscura iniquitatis, nosque illumina claritate tocius honestatis." f. 75.

"Largire supplicibus tuis, omnipotens Deus Pater, cunctorum veniam facinorum, que quos facis beatissimi Oswini martyris tui solennitate, facias meritis que suffragiis celitus sublimari. per Dominum." f. 75.

"Pretiosam celebritatem beati regis que martyris tui, Domine, Oswini, plebem recolentem, gratiæ tuæ muneribus perfunde, ut cujus interest nataliciis interesse mereatur que gaudiis. per Dominum.” f. 76.

"Quæsumus, omnipotens Deus, ut beati Oswini regis que martyris tui precibus tuam nobis justiciam placari sentiamus, cujus gloriosa certamina solenni devotione mereamur. per Dominum." f. 76.

"Præsta, quæsumus, Domine Deus noster, ut sicut in solennitate sancti regis que martyris tui Oswini tua magnalia multipliciter veneramus, ita tuo munere cum eodem in celesti gloria perpetuo potiamur. per." f. 76.

"Sancti regis que martyris tui Oswini solenni

tas, Domine, prosit familiæ tuæ, ut per ipsum mereamur percipere gaudia sempiternæ gloriæ. per Dominum nostrum." f. 76.

"Deus, qui beatum regem que martyrem tuum Oswinum multis que mirandis miraculis facis choruscare, fac nos ita ejus sacram solennitatem celebrare, ut cum eo vitam possideamus eternam. per Dominum nostrum Jesum Christum." f. 76. Bibl. C. C. C. Oxon. MSS. 1601.-Joan. Tinmouth. S. Reg. et Mart. Oswini Vita, cum Officiis pro ejus Festo.

8 In the index to Whelock's Bede, under the head Invocatio, may be seen numerous references to that work, from which it will appear plainly that the venerable father of English ecclesiastical history knew nothing of invoking saints. The Saxon homilies for festivals also, though written, in many cases, not long before the Conquest, very rarely make any allusion to such a practice. Of this abstinence in the prayers provided by our ancient Church, proofs are to be found in the three last notes. More proofs of the same kind are supplied by Whelock, (p. 497.) and by Dr. Hickes, in the Appendix to his Letters to a Popish Priest. The established views of Anglo-Saxon divines were, indeed, utterly at variance with the principle of invoking invisible members of God's creation; as is shewn by an extract from a homily on Antichrist, printed by Whelock, (p. 495.) The homilist says of Antichrist: "He raiseth himself above all whom heathen men said to be Gods, in heathen wise: such as were Erculus the giant, and Apollinis, whom they thought a great god. Thor also, and Eowthen (Woden) whom heathen men celebrate

greatly. Over all these he raiseth himself alone; because he thinks that he alone is stronger than all of them. And not only he raiseth himself above them all, but also above the Holy Trinity, which alone is to be supplicated, and celebrated, and honoured: that, Father, Son, and Holy Ghost.”

9 "Deus, qui beatæ Mariæ virginis utero Verbum tuum, angelo annunciante, carnem suscipere voluisti, præsta supplicibus tuis, ut qui vere eam genetricem Dei credimus, ejus apud te intercessionibus adjuvemur: per eundem Deum.

Concede, quæsumus, Omnipotens Deus, ut intercessio nos sanctæ Dei genetricis Mariæ et beatarum omnium virtutum celestium, et sanctorum patriarcharum, prophetarum, apostolorum, martyrum, confessorum, atque virginum, et omnium electorum tuorum, ubique lætificet, ut dum eorum merita recolimus, patrocinia sentiamus: per." (Bibl. C.C.C.C. Portiforium Oswaldi. MS. CCCXCI.)

"Intercedente pro nobis santa Dei genetrice, Maria, auxilietur nobis Omnipotens Dominus. Amen.

"Per intercessionem sanctæ Dei genetricis Mariæ in suo sancto servitio confortet nos Dominus." (Bibl. Bodl. Missal. Leofric. MSS. Bodley, 579. f. 10.)

10

Duɲh une ealdan modoɲ efan us peaɲð heofones rices geat belocen 7 eft þurh marian hit is ur geoponod. Ðuph heo rýlf nu to dæz puldopfullice innfeɲde. (Bibl. Bodl. MSS. Junii 22. f. 186.) Through our old mother, Efa, the gate of heaven's kingdom was locked against us; and afterwards, through Maria, it is opened to us. Through it she herself, now, to day, gloriously entered.

God, through his prophet, commanded us, that we should praise him and magnify him in his saints; in whom he is wonderful. Much more it becometh, that we should honour him with songs of praise and glorious celebrations in this great festival of his blessed mother. For, undoubtedly, all her honour is the praise of God." Wheloc. in Bed. 449.

12

1 Sancta maɲia pæer xvi pinten pa heo crist acænderðan heo pær mid him xxxiii pintɲa on middan earde y heo leofode xii gear æfter him her on poɲulde 7 heo pær lxii pintɲa þa heo fordferde. I se hælend pæs prittig pintɲa þa hine man Fullude. (Brit. Mus. MSS. Cotton. Tiberius, A. 3. f. 42.) St. Maria was sixteen winters when she bore Crist, and afterwards she was with him thirty-three winters on the earth; and she lived fourteen years after him here in the world, and she was sixty-three winters when she departed; and Jesus was thirty winters when he was baptised.

13 Mæden is crister modor. 7 on mæzshade punode. (Bibl. Bodl. MSS. Junii 22. Ex Hom. in Purif. S. Mariæ.) Maiden is Crist's mother, and in maidenhead remained.

And mania hir modon pær ofen-rceadepod punh mihte þær halzan garter. Deo pæs spa ofer-sceadepod þæt heo par zeclansod 7 gesceald pið ealle leahtnar þuɲh mihte þær halzan garter & mid heofonlicum zifum zefýlled gehalzod. (Ibid.) And Maria, his mother, was overshadowed through might of the Holy Ghost. She was so overshadowed, that she was cleansed and protected against all vices, through might of the Holy Ghost, and with heavenly graces filled and hallowed.

Q