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therefore the metropolitan of Canterbury, and other bishops and doctors of the holy catholic church, at the request and desire of king Edward the Sixth, revised the ritual books; and having examined the oriental liturgies, and the notices which the orthodox fathers supply, they edited the English ritual, containing the common prayer and administration of all the sacraments and rites of the church. And the reader will perceive by the following work, that although our liturgy and other offices were corrected and improved, chiefly after the example of the ancient Gallican, Spanish, Alexandrian, and Oriental, yet the greater portion of our prayers have been continually retained and used by the church of England for more than twelve hundred years.

ADDITIONS.

LITURGY OF ANTIOCH.

Page 30, line 5.

JEROME likewise refers to the use of the Lord's Prayer in the liturgy : " Sic docuit Christus apostolos suos, ut quotidie in corporis illius sacrificio credentes audeant loqui, Pater noster, qui es in cœlis,” &c. Hieronym. adv. Pelagianos, lib. iii. c. 15.

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The following passage from Chrysostom, which had escaped my notice, contains an evident allusion to the repetition of the words of institution in the liturgy of Antioch: Οὐδὲ γὰρ ἄνθρωπός ἐστιν ὁ ποιῶν τὰ προκείμενα γενέσθαι σῶμα καὶ αἷμα Χριστοῦ, ἀλλ ̓ αὐτὸς ὁ σταυρωθεὶς ὑπὲρ ἡμῶν Χριστός· σχῆμα πληρῶν ἕστηκεν ὁ ἱερεὺς τὰ ῥήματα φθεγγόμενος ἐκεῖνα, ἡ δὲ δύναμις καὶ ἡ χάρις τοῦ Θεοῦ ἐστι. τοῦτό μου ἐστι τὸ σῶμα, φησί. τοῦτο τὸ ῥῆμα μεταῤῥυθμίζει τὰ προκείμενα. Chrysost. de Proditione Judæ, tom. v. p. 463. edit. Front. Ducæi, vel Commelin.

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I have since found a passage where Chrysostom evidently alludes to the invocation of the Holy Spirit; in which, however, he speaks with caution, and does not distinctly state the object for which the Spirit was invoked. "Οταν ἑστήκῃ πρὸ τῆς τραπέζης ὁ ἱερεὺς, τὰς χεῖρας ἀνατείνων εἰς τὸν οὐρανὸν, καλῶν τὸ Πνεῦμα τὸ ̔́Αγιον, τοῦ παραγενέσθαι καὶ ἅψασθαι τῶν προκειμένων, πολλὴ ἡσυχία, πολλή σιγή. Chrysost. Homil. in Came terii appellat. tom. v. p. 486.

LITURGY OF CESAREA.

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The liturgy of the Armenians affords a very strong presumption, that the order and substance of Basil's liturgy prevailed in the exarchate of Cæsarea long before his time. Armenia, an extensive country to the east of Cappadocia, had in part received Christianity before the time of the emperor Maximin, A. D. 235; (see Euseb. lib. ix. c. 8;) but the greater portion of the Armenians were converted by Gregory, surnamed the Illuminator, about the beginning of the fourth century. Gregory had been instructed at Cæsarea in Cappadocia, and was consecrated a bishop by Leontius, archbishop of that city. Armenia soon became entirely Christian, and was included in the exarchate of Cæsarea. Basil ordained many bishops in Armenia; and for a considerable time the principal bishops of that country were always ordained by the exarchs of Cæsarea. See Basil, epist. 99, 120, &c. Blondel de la Primanté, p. 656, &c. Tillemont, tom. ix. p. 187, &c. In the sixth century the Armenians adopted the Monophysite errors from Jacobus Baradæus, (Nicephorus, lib. xviii. c. 53,) and separated from the catholic church about A. D. 551; and from this period, at least, their principal bishop, who resided at Etzmiazim, assumed patriarchal authority amongst them, and took the title of catholic of Armenia.

The Armenians have only one liturgy, which is written in the ancient Armenian language, and has been used by them from time immemorial. It was first published by Le Brun, in the fifth volume of his

lation made by M. Pidou de S. Olon, a Romish bishop, who had spent many years in the east, and was well acquainted with the Armenian language and customs. The MS. from which M. Pidou translated, only contained that part of the liturgy which was repeated by the priest; the remainder, including the parts recited by the deacon and choir, were supplied from the Armenian missal, printed by the Propaganda at Rome, A. D. 1677, and from the memory of the translator. The sources from which this translation has been compiled are, therefore, not always such as to command implicit reliance; but we may at least depend on the authenticity of the part translated from the Armenian MS., which is amply sufficient for my present purpose.

This liturgy has, like most others, received many additions in the course of ages; some apparently from the Jacobites of Syria, some from the Constantinopolitan Offices, and others are peculiar to itself. There are several prayers extracted from the liturgy of Chrysostom, and actually ascribed to him. These were probably introduced at some time when the Armenians made a temporary reunion with the catholic church, which Photius says was the case in his time. (See Baronius, an. 863. p. 250, 251.) I will briefly notice the main order of the Armenian liturgy, omitting those parts which cannot be traced to primitive antiquity. All the introductory matter contained in articles 9, 10, 11, and 12, p. 70-138, must be omitted, as the liturgy originally began with lessons. The Trisagion mentioned in art. 13, p. 140, was introduced into the eastern liturgies in the fifth century. In article 14, p. 154, &c., we first eet with the really primitive part of the Armenian

liturgy, which begins with a Psalm, and lessons from the Prophets, Epistles, and Gospels. There are no prayers for catechumens, penitents, &c. these having become obsolete; but the dismissal of those classes still remains, art. 15, p. 173. In article 16, p. 194, &c., the ancient anaphora begins; and I would now refer the reader to the description of the liturgy of Basil, which I have given at p. 65, 66, in order that he may compare it with what follows. The Armenian liturgy directs the "kiss of peace,” p. 194; the benediction of "The grace of our Lord" &c. p. 196; "Sursum corda" &c. p. 197; the thanksgiving, p. 198, 199; the hymn Tersanctus, sung by all, p. 200; a continuation of thanksgiving, p. 201, 202; a commemoration of our Saviour's deeds and words at the last supper, p. 202, 203; a verbal oblation to God of his own creatures, p. 205; an invocation of the Holy Ghost, to make the elements the body and blood of Christ, p. 207, 208; prayers for the church, for all men, and all things, p. 286, &c.; the Lord's Prayer and benediction of the people, p, 310, &c.; the form "Sancta sanctis," p. 313; breaking of the bread, p. 322; the communion, p. 328; the thanksgiving after communion, p. 351.

The whole groundwork and order of the Armenian liturgy, therefore, coincides with the Cæsarean, as used in the time of Basil; and as there is no sort of proof or presumption that the Armenians have ever changed the order of their liturgy, (though they have added much to it, and taken away some things,) it affords a strong presumption, that the order of Basil's liturgy was used at Cæsarea at the beginning of the fourth century, when the Arme

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