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He mentions the benediction of “The grace of our « Lord',” &c.; the address, “ Sursum corda “,” &c.; the solemn thanksgiving; which he describes in such terms as leave no doubt of its identity with that of the Monophysite and the orthodox liturgies of St. James : the hymn “ Tersanctus ".

Υ Διά τούτο ουκ αναβαίνοντι more at large. In speaking of μόνον ουδέ διαλεγομένη προς « the cup of blessing,” he says, υμάς, ουδε εύχομένων υπέρ υμών, Ου γαρ μικρόν το ειρημένον. ταύτην επιφθέγγεσθε την ρήσιν, ευλογίαν γάρ όταν είπω, πάντα αλλ' όταν παρά την ιεράν ταύτην αναπτύσσω τον της ευεργεσίας εστήκη τράπεζαν, όταν την φρικ- του θεού θησαυρόν, και των την εκείνην θυσίαν αναφέρειν μεγάλων εκείνων αναμιμνήσκω μέλλη ίσασι γάρ οι μεμυημέ- δωρεών, και γάρ και ημείς επινοι το λεγόμενον, ου πρότερον λέγοντες το ποτηρίω τας αφάάπτεται των προκειμένων, έως τους ευεργεσίας του θεού, και αν υμίν αυτός επευξηται την όσων απολελαύκαμεν, ούτως αυπαρά του κυρίου χάριν, και εμείς το προσάγομεν, και κοινωνούμεν, επιφθέγξησθε αυτό, και το πνεύ- ευχαριστούντες, ότι της πλάνης ματί σου. Hom. XXXvi. de απήλλαξε το των ανθρώπων Pentecost. p. 553. tom. v. γένος, ότι μακράν όντας, εγγυς

Ουχ υπέσχου τω ιερεί εί- εποίησεν, ότι ελπίδα μη έχοντας πόντι, "Aνω σχώμεν ημών τον και αθέους εν τω κόσμω, αδελνούν και τας καρδίας ; και είπας, φούς εαυτού κατεσκεύασε και έχομεν προς τον κύριον; Ηom. συγκληρονόμους. Ηom. Χxiv. xxxviii. de Eucharist. p. 569. in 1 Cor. p. 532. tom. ix. tom. v. Tα της ευχαριστίας . v.

u See Hom. xviii. in 2 Cor. πάλιν κοινά. ουδέ γάρ εκείνος p. 873, already quoted. Διά (sacerdos) ευχαριστεί μόνος, αλ- τούτο και ο μέγας ούτος αρχιελά και ο λαός άπας, πρότερον ρεύς (Christus) επειδάν επί της γάρ αυτών λαβών φωνήν, είτα αγίας ταύτης εστήκη τραπέζης, συντιθεμένων, ότι αξίως και δι- την λογικήν αναφέρων λατρείαν, καίως τούτο γίνεται, τότε άρχε- την αναίμακτον προσφέρων θυται της ευχαριστίας, και τι θαυ- σίαν, ουχ’ απλώς ημάς επί την μάζεις είπου μετά του ιερέως ο ευφημίαν ταύτην καλεί, αλλά λαός φθέγγεται, όπουγε και μετ’ πρότερον τα Χερουβείμ είπών, αυτών των χερουβίμ, και των και των Σεραφείμ αναμνήσας, άνω δυνάμεων, κοινή τους ιερούς ούτω παρακελεύεται πάσιν αναεκείνους ύμνους αναπέμπει και πέμψαι την φρικωδεστάτην φωHom. xviii. in 2 Cor. p. 873. νήν––την διάνοιαν ημών από tom. ix.

της γής αναστών, και μονονουχί t See last quotation, which βοών προς έκαστον ημών, και refers to the part of the thanks- λέγων, μετά των Σεραφείμ άδεις, giving immediately before Ter- μετά των Σεραφείμ στήθι, μετ' sanctus. The following pas- εκείνων τας πτέρυγας πέτασον, sage refers to the thanksgiving μετ' εκείνων περίπτασο τον θρό

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Chrysostom most probably refers to the commemoration of our Saviour's deeds and words at the last supper, as used in the liturgy, when he attributes such great importance to the words of institution of our Lord which he considers as still chiefly efficacious in the consecration of the eucharist'. He often speaks of the eucharist under the title of an unbloody sacrifice, which is quite consistent with the words of verbal oblation in the liturgies of St. James; and in one place he distinctly refers to the invocation of the Holy Spirit". On this part of the liturgy, namely, the words of Christ, the verbal oblation, and the invocation of the Holy Spirit, the Christian writers generally spoke but little, and with caution. It was contrary to the discipline of the church to reveal openly to heathens or heretics the form of consecration, and some other practices and doctrines which were likely to excite opposition or ridicule. With the wisdom of serpents, as well as the harmlessness of doves, the primitive Christians did not give that which was holy unto the dogs, nor cast their pearls before swine; remembering the admonition of Christ, and his salutary caution, “ lest they trample them under their feet, and turn again and rend you.”

Chrysostom speaks plainly of the general prayers νον τον βασιλικόν. Serm. vi. ρυθμίζει τα προκείμενα. De in Esaiam, p. 890, tom. iii. Prodit. Judæ, tom. v. p. 463.

' Ουδε γάρ άνθρωπός έστιν ο * "Όταν έστήκη προ της τραποιών τα προκείμενα γενέσθαι πέζης ο ιερεύς, τας χείρας ανασώμα και αίμα Χριστού, αλλ' τείνων εις τον ουρανόν, καλών αυτός ο σταυρωθείς υπέρ ημών το Πνεύμα το "Αγιον, του παραΧριστός σχήμα πληρών έστηκεν γενέσθαι και άψασθαι των προο ιερεύς τα βήματα φθεγγόμενος κειμένων, πολλή ησυχία, πολλή εκείνα, η δε δύναμις και η χάρις σιγή. Homil. in Cæmeterii του Θεού εστι. τούτό μου έστι το appellat. tom. V. p. 486. σώμα φησί. τούτο το ρήμα μεταρ

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which follow, and especially of the commemoration of the living and the dead”. He mentions the use of the Lord's Prayer', the form tà äyla rois á yious", the breaking of the bread", and the communion. Altogether, it may be said, that there is nothing in the writings of Chrysostom which is inconsistent with the Anaphora, as ascertained by a comparison of the orthodox and the Monophysite liturgies of St. James. On the contrary, he confirms its order, substance, and sentiments, in a remarkable manner; and we may therefore say, that the same liturgy (substantially) was used at Antioch in the latter part of the fourth century, as I have shewn to have been used there before the middle of the fifth.

In the same century as Chrysostom, but at an earlier period, lived Ephrem Syrus, deacon of the church of Edessa, beyond the Euphrates, but still within the patriarchate of Antioch. In his discourse “de Sacerdotio,” he speaks mystically or ænigmatically of the eucharist, covering his meaning as far as possible from the understandings of those who were not initiated into the Christian religion. However, he plainly refers to the order of the solemn prayer used in the consecration of the eucharist. He speaks of the oblation, then of the prayer of deprecation and repentance to God, then of the invocation of the Holy Spirit to sanctify the

gifts, then of the prayer of the priest for all things, then of the communion b. At the end of the treatise he plainly refers to the latter part of the thanksgiving, and the hymn Tersanctus . The allusions are such as would be clearly understood by those who were permitted to be present during the celebration of the eucharist, and by none others; and they confirm remarkably the text of the Syriac liturgy of St. James. He also speaks of the custom of praying, or making a commemoration for the departed in the liturgy, which agrees with the

, liturgies of St. James.

Let us now turn our attention towards the writings of Cyril, bishop of Jerusalem, whose diocese lay within the patriarchate of Antioch. Cyril probably

• He calls the wine mys- sacerdote orationem pro cunctis tically palmes vitis," the faciente, (compare Ren. p. 34, bread. granum frumenti.” &c. Assemani, p. 41, &c.) tunc, When these are together with animæ accedentes, per illa trethe priesthood, or in the hand menda mysteria macularum puof the priest, then “ thesauros rificationem accipiunt.” Ephraoffert Regi,” he offers an obla- em Syrus de Sacerdotio, tom. tion to God. (Compare Lit. i. p. 1. Oper. Romæ, 1589. Jacobi Renaudot, p. 32. Asse- c "Hujus, inquam, semper mani, p. 38.) Then the priest, memineris vocis, et attende ut

ante excelsum thronum in- possideas thesaurum, animum stanter pro servis orat Domi- tranquillum, quo possis spirinum, lacrymas et gemitus con- taliter in metropolim Hierusaservorum deportans, proprioque lem supernam ascendere, spisimiliter Domino ferventem de- ritaliaque sacrificia Regi Deo precationem simul et poeniten- inaccessibili offerre, ubi texantiam offerens, misericordiam et tur coronæ immarcescibiles et indulgentiam à Rege miseri- incorruptibiles, ibique tu cocorde postulans (compare Lit. ram angelis à Christo coroneris Jac. Ren. p. 32, 33. Assemani, coronâ immortalitatis, ipseque p. 38, 39.) ut Spiritus Sanctus cum supernis illis choris hympariter descendat, sanctificetque num victoriæ decantes sanctisdona in terris proposita. (Com- simæ Trinitati in sæcula sæcupare Lit. Jac. Ren. p. 33. As- lorum.” Compare Renaudot, semani, p. 39, 40.) Cumque Liturg. Jacobi, tom. ii. p. 31. oblata fuerint tremenda myste- 'Assemani, tom. v. p. 33. ria immortalitate plena, prævio d See p. 294, tom. iii.

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wrote the work which we are going to consider, about the years 330, or 340. In his fifth mystical catechesis, addressed to those who were recently baptized, he describes the solemn liturgy which was celebrated after the dismissal of catechumens and infidels, with a minuteness which is most satisfactory, and which establishes in a remarkable manner the antiquity of St. James's liturgy.

Cyril begins by speaking of the ceremony of the bishop or priest's washing his hands, as denoting the purity which on this occasion should be in the mind. He then mentions the kiss of peace. These things belong to the introduction of the liturgy; what follows bears on the Anaphora. He mentions the form of Sursum corda', and then most minutely describes the thanksgiving down to the hymn Tersanctus Whoever compares the orthodox and the Monophysite thanksgivings of St. James with this passage of Cyril, will acknowledge that the order, sentiments, and expressions are the same; and will perceive that this portion of the liturgy of St. James can be proved beyond question to be older than the middle of the fourth century, and that it was then used at Antioch and Jerusalem. Cyril does not allude to the words of our Lord, but he plainly refers to the solemn oblation of the gifts'. He then proceeds to speak of the invocation and prayer for the Holy Ghost to make the bread and wine the body and blood of Christ. Cyril notices

Cyrilli Opera a Milles, p. i είτα μετά το απαρτισθήναι 295.

την πνευματικήν θυσίαν, την f Ibid. p. 296.

αναίμακτον λατρείας επί της 8 P. 296, 297.

θυσίας εκείνης του ελασμού. h Renaudot, Liturg. Orien- p. 297. tal. tom. ii. p. 31. Assemani, j P. 297. Codex Liturg. tom. v. p. 33.

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