blish their texts, and to decide which portions of each may be considered certain, and which uncertain.

The Monophysite liturgy of St. James was first translated from the Syriac into Latin by Renaudot, who published it in the second volume of his valuable work, entitled, "Liturgiarum Orientalium Col" lectio," and added copious and learned explanatory notes. This liturgy, like all other oriental liturgies, may be divided into two parts. The first part, or Introduction, extends to the beginning of the Anaphora or solemn prayer, containing the preface, consecration, &c. and terminates before the priest blesses the people, saying, "The love of God, the grace of "the Son, and the communion of the Holy Spirit, " be with you alli." The second part, or Anaphora, extends from this benediction to the end of the liturgy. The Introduction is rarely found in the MSS. of Syriac liturgies, and varies very considerably in different MSS. Renaudot has published two forms of it, which agree in very few respects. Neither of these is of any antiquity. For there is no mention of the prayers and dismissal of catechumens, energumens, and penitents, in them; yet we know that these rites were formerly used in the liturgy of Antioch, as well as in all the east; and other liturgies still retain some memorials of them.

There is indeed no air of antiquity in the Introduction until we come to the prayer entitled " ante " osculum pacisk," which is found in all the copies of St. James's liturgy in Syriac, and which is also cited expressly from it in the very ancient Coptic liturgy of Basil1. The text of the liturgy intervening between this prayer and the blessing, beginning, "The love of the Father, &c.m" already alluded to; may be considered certain, and is probably very old.

The order and text of the Syriac Anaphora of St. James, beginning from, "The love of the Father, " &c." and including the thanksgiving, consecration, and solemn prayers, is perfectly ascertained, not only by means of MSS. of various ages, but by ancient commentaries which all accord with it.

I shall now proceed to examine the text of the orthodox liturgy of St. James, which is written in the Greek language. This liturgy was first edited at Rome in A. D. 1526. by Demetrius Ducas n, and no other copy of the liturgy of St. James in Greek was known to exist until the middle of the eighteenth century; when Asseman published another text of St. James's liturgy, from a MS. of the tenth century, and the various readings of a MS. of the twelfth century. These three copies, though they apparently differ frequently in order, yet appear on examination to exhibit very nearly the same text. The variations are generally to be accounted for, by the necessity of writing successively, prayers which were in practice repeated at the same time by dif

ferent persons; by the introduction of a variety of prayers from other known and respectable sources; and by the adaptation of the prayers and commemorations to the peculiar circumstances of different places and times.

In speaking of these variations, however, I would be understood chiefly to refer to the introduction of this liturgy, namely, to that part which precedes the blessing, beginning " The love of the Lord and "Father," &c. The Anaphora, or solemn thanksgiving, consecration, and prayer which follows, is found in the three texts of St. James's Greek Liturgy, without any other difference than a slight variety in the order of the petitions for God's grace, or in the names of those persons who were commemorated in the prayers.

The liturgy of St. James, in the Greek language, has given rise to much controversy, and to great confusion of ideas. Shortly after it was first published, some controversialists of that age employed it to support their doctrines; and while these persons thought themselves obliged to defend the title of this liturgy, and to ascribe its composition to St. James the Apostle, others pronounced it altogether spurious and modern. Baronius, Bellarmine, Leo Allatius, Bona, and Benedict the fourteenth, have endeavoured to prove that it was actually the production of St. James, Cave, Fabricius, Dorschæus, Basnage, Dupin, and Tillemont, and many others, have rejected it as possessing no legitimate claims to such an antiquity, but exhibiting many signs of interpolation and novelty. Grancolasius, Asseman, eccaria, admit that it contains some things not as old as the apostolic age, but yet think that the main structure may be referred to St. James.

A diligent investigation of the subject has led me to conclude that this liturgy, as now extant, is to be regarded as the liturgy of the orthodox of Jerusalem and Palestine, which some time before the tenth century had received several additions and alterations, to adapt it to the formularies of the church of Constantinople.

After the council of Chalcedon, A. D. 451, the orthodox of Antioch and Jerusalem were not many in number; and when the Mahommedans invaded those parts in the seventh century, they protected the Monophysites, while they depressed and persecuted the orthodox. Under these afflicting circumstances, the orthodox Syrians became entirely dependent on the patriarchs of Constantinople, and in consequence the liturgies then used at Constantinople, namely, those of Basil and Chrysostom, were introduced. And by the twelfth century they had come into such general use amongst the orthodox of Syria and Palestine, that no other seem to have been used at Antioch; and even at Jerusalem they appear to have been used on all occasions except the greater feast days, when St. James's liturgy was still employed q. These circumstances render it probable that several alterations would have been made in the liturgy of St. James, in order to adapt it to the rites of the Greek church, if any such adaptation were possible.

9 This appears by the evidence of Theodore Balsamon, orthodox patriarch of Antioch, in his reply to the queries of

Marcus, patriarch of Alexandria; and by his Annotations on the Thirty-second Canon of the Council in Trullo.

Let us, then, examine the liturgy of St. James, and see whether there are not evident signs of alterations and adaptations to the Greek rite. We find in this liturgy a hymn resembling εἱ τὰ χερουβίμ μυστικώς", which last occurs in the liturgies of Constantinople in the same place* This hymn was first introduced into the liturgy of the church of Constantinople in the time of the emperor Justin, in the seventh century: and there is no presumption that it was then derived from the liturgy of any other church. This hymn was therefore peculiar to the Constantinopolitan liturgy, and was introduced into the liturgy of the orthodox of Jerusalem in imitation of it. Certainly this hymn was not known in Syria before the council of Chalcedon, for the Monophysites do not use it. Secondly, the elements are carried to the altar in procession at the same time as in the Constantinopolitan liturgies of Basil and Chrysostom, and the prayer then said, beginning ὁ Θεὸς ὁ Θεὸς ἡμῶν, is taken word for word from Chrysostom's liturgy". Thirdly, the prayer beginning κύριε ὁ Θεὸς ὁ κτίσας, is taken entirely from Basil's liturgy, and in one MS. is expressly ascribed to him. Fourthly, the anthem sung before or after the name of the holy virgin in the commemorations*, is derived from the Constantinopolitan rite, which prescribes such an anthem in this placey;

* Liturgia Jacobi Asseman, tom. v. p. 16.

s Goar Rituale Græc. p. 72. et not. 108. in Chrysost. Liturg.

t Ibid. p. 131.

Liturg. Jacobi Asseman, tom. v. p. 17. Liturgia Chrysostomi Goar, p. 63.

Asseman Cod. Lit. tom. v. p. 28. Goar Liturgia Basilii, p. 164.

The Codex Messanensis Asseman, p. 77.

* Asseman Cod. Lit. tom. v. P. 44, 45.86.

y Liturgia Chrysost. Goar, p. 78. Basilii, ibid. p. 170.