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marks on what may be justly called the great oriental liturgy. In the first section I have shewn that a certain form of liturgy prevailed in the fourth century from Arabia to Cappadocia, and from the Mediterranean sea to the other side of the Euphrates; and that this form could be traced nearly up to the apostolical age. In the second section we have seen, that the same form of liturgy prevailed in the fourth century through the greater part of Asia Minor, where it had existed from time immemorial. In the present section we have learned, that the same form of liturgy was used in Thrace in the fourth century; and that it seems to have existed there, and in Macedonia and Greece, from time immemorial.

When I reflect on the vast extent of these countries, the independence of the churches which existed there, the power which each bishop had of improving the liturgy of his church, the circumstantial varieties which we find between the liturgies of these churches, and yet the substantial identity of all; it seems to me difficult, if not impossible, to account for this identity and uniformity in any other manner, than by supposing that the Apostles themselves had originated the oriental liturgy, and communicated it to all those churches at their very foundation. The uniformity between these liturgies, as extant in the fourth or fifth century, is such as bespeaks a common origin. Their diversity is such as to prove the remoteness of the period at which they were originated. To what remote period can we refer as exhibiting a perfect general uniformity of liturgy, except to the apostolic age? Let us remember also, that existing documents of the second century enable us to trace this liturgy to that period; and that in the time of Justin Martyr (to whose writings I allude) the Christian church was only removed by one link from the Apostles themselves.

SECTION IV.

LITURGY OF THE PATRIARCHATE OF ALEXANDRIA.

The patriarchal see of Alexandria, founded by the holy evangelist Marka, has for eleven hundred years been in the possession of the sect of Jacobites, or Monophysites. This sect was originated by Eutyches in the fifth century; and as almost all the Copts, or native Egyptians, speedily embraced his doctrines, the see of Alexandria was soon occupied by Monophysite patriarchs: and although, through the favour of the eastern emperors, the orthodox were generally in possession of that see, the Monophysites preserved an unbroken succession of bishops amongst themselvesb, until, in the seventh century, the Mahommedans conquered Egypt from the eastern emperors, and, being received with open arms by the Monophysites, placed their patriarch in possession of the churches at Alexandria and throughout Egypt c. From that period to the present, the Monophysites have held possession of all the churches of Egypt; and the orthodox, or Melchites, have been at all times a small and unimportant section of the community.

The Egyptian Monophysites use three liturgies, written in the ancient Coptic language, which prevailed in Egypt before, and about the time of, the Mahommedan invasion. These liturgies they ascribe to Basil, (as we have seen in the second section of

a Euseb. Hist. Eccl. lib. ii. c. 16 et 24.

b Renaudot. Hist. Patriarch.

Alexand. p. 120, &c.

• Renaudot. Liturg. Oriental. Coll. tom. i. p. lxxxii.

this Dissertation,) to Gregory Nazianzen, called Theologus, and to Cyril, patriarch of Alexandria d.

It appears probable, that they were not originally written in Coptic, but in Greek. This idea is supported by the occurrence of several Greek phrases in the Coptic liturgies as now extant. These phrases are of such a simple and ordinary nature, being directions to the people to "stand up," "bow their "heads," &c.e that it is impossible to assign any adequate reason for their use in a foreign language, except by supposing that the liturgy was originally in Greek, and that the people were made particularly well acquainted with these formulæ, which it was therefore thought inexpedient to alter. The same supposition is confirmed by the knowledge we have that Greek was commonly spoken at Alexandria and in the neighbourhood, when the gospel was first preached in Egypt, and that the Egyptian Fathers generally wrote in Greek; and it is rendered still more probable by the existence of very ancient Greek MSS., which appear to be copies of the originals from which the Coptic version was madef. It is very probable, however, if not certain, that the Coptic language, though not employed in divine service in Lower Egypt, was used in Upper Egypt from the time that Christianity penetrated there. It appears that Antony, the great founder of the monastic institute in Egypt, did not understand Greek; neither did many of his most celebrated disciples. Many who lived in the monasteries of Nitria and Scetis, and the Tabennesiotæ in the furthest part of the province, and the ascetics of Antony's rule in the deserts near the Red sea, only understood the Coptic language, and yet they spent days and nights in psalmody and reading the scriptures. We also find the subscriptions of Egyptian bishops to the councils of Ephesus and Chalcedon in Coptic, because they were unacquainted with Greek. How could all these have performed the liturgy and offices of the church, unless the Coptic had been used in divine service in many parts of Egypts?

d They use Basil's liturgy on all fast days, Cyril's in Lent and the month Cohiac, and Gregory's on feast days. Renaudot. tom. i. p. 171.

• As στάθητε, Renaudot. tom.

i. p. 13. εἰς ἀνατολὰς βλέπετε, ibid. οἱ καθημένοι ἀνάστητε, ibid. τὰς κεφαλὰς ὑμῶν τῷ Θεῷ κλίνατε, p. 21, &c.

f Renaudot. tom. i. p. cv. &c. and p. 57.

It is difficult, if not impossible, to assign the period when the Greek language was completely relinquished by the Copts in the celebration of their liturgy. Renaudot is inclined to ascribe the substitution of the Coptic for the Greek, to Benjamin, patriarch of the Monophysites, who was placed in possession of the see of Alexandria by the Mahommedans h.

That the primitive rite of the church of Alexandria is to be found amongst the liturgies used by the Egyptian Monophysites, will appear probable, when we consider the scrupulous care with which they seem to have preserved ancient customs. In fact, when the division took place at the council of Chalcedon, A. D. 451, the Monophysites adhered to all ecclesiastical traditions which did not interfere with their own peculiar doctrines, with as much care as the orthodox themselves.

g Quomodo igitur sacra fecissent, officiaque celebrassent, nisi publicus multis in locis linguæ vulgaris usus in sacris

fuisset? Renaudot. tom. i. p. 205, 206.

h Tom. i. p. lxxxii.

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