Chrysostom gives the order of the introduction, after the sermon, as follows. He describes the prayers for the energumens, or those afflicted with evil spirits, the catechumens, or those who were preparing to receive the sacrament of baptism, and the penitents. These prayers were made in the form of a litany by the deacon and people; and after each prayer the objects of it were dismissed. Then followed an address, and a prayer of the faithful. This was succeeded by a salutation or kiss of peace q.

I now proceed to those passages of Chrysostom which refer to the Anaphora, or mystical liturgy.

p. 106. tom. i. edit. Commelin. Hom. xviii. p. 226.

• Καὶ γὰρ ὑπὲρ τῶν ἐνεργουμένων, ὑπὲρ τῶν ἐν μετανοίᾳ, κοιναὶ καὶ παρὰ τοῦ ἱερέως καὶ παρ' αὐτῶν γίνονται εὐχαί· καὶ πάντες μίαν λέγουσιν εὐχὴν, εὐχὴν τὴν ἐλέου γέμουσαν. Πάλιν ἐπειδὰν εἵρξωμεν τῶν ἱερῶν περιβόλων τοὺς οὐ δυναμένους τῆς ἱερᾶς μετασχεῖν τραπέζης, ἑτέραν δεῖ γενέσθαι εὐχὴν, καὶ πάντες ὁμοίως ἐπ' ἐδάφους κείμεθα καὶ πάντες ὁμοίως ἀνιστάμεθα. ὅταν εἰρήνης πάλιν μεταλαμβάνειν, καὶ μεταδιδόναι δέῃ, πάντες ὁμοίως ἀσπαζόμεθα. Επ' αὐτῶν πάλιν τῶν φρικωδεστάτων μυστηρίων ἐπεύχεται ὁ ἱερεὺς τῷ λαῷ, ἐπεύχεται δὲ ὁ λαὸς τῷ ἱερεῖ, τὸ γὰρ, μετὰ τοῦ πνεύματός σου, οὐδὲν ἄλλο ἐστὶν, ἤ τοῦτο. Τὰ τῆς εὐχαριστίας πάλιν κοινά. οὐδὲ γὰρ ἐκεῖνος εὐχαριστεῖ μόνος, ἀλλὰ καὶ ὁ λαὸς ἅπας. Πρότερον γὰρ αὐτῶν λαβὼν φωνὴν, εἶτα συντιθεμένων, ὅτι ἀξίως καὶ δικαίως τοῦτο γίνεται, τότε ἄρχεται τῆς εὐχαριστίας. Καὶ τί θαυμάζεις εἴπου

μετὰ τοῦ ἱερέως ὁ λαὸς φθέγγεται, ὅπουγε καὶ μετ ̓ αὐτῶν τῶν χερουβὶμ, καὶ τῶν ἄνω δυνάμεων, κοινῇ τοὺς ἱεροὺς ἐκείνους ὕμνους ἀναπέμπει; Chrysostomi Hom. xviii. in Epist. 2. ad Corinth. tom. ix. p. 873. ed. Commelin. Paris, 1609-1617. See Hom. xxviii. p. 365, tom. i. same edition. Hom. lxxii. in Matth. p. 624. tom. vii. Hom. vii. in Epist. ad Rom. p. 68. tom. ix. Hom. ii. in 2 Ep. ad Cor. p. 740. tom. ix.

P See the passage quoted in the last note, and this. Καὶ ἡ πρώτη δὲ δέησις ἐλέους γέμει, ὅταν ὑπὲρ τῶν ἐνεργουμένων παρακαλῶμεν. Καὶ ἡ δευτέρα πάλιν ὑπὲρ ἑτέρων τῶν ἐν μετανοίᾳ πολὺ τὸ ἔλεος ἐπιζητοῦσα. καὶ ἡ τρίτη δὲ πάλιν, ὑπὲρ ἡμῶν αὐτῶν. Chrysost. Hom. lxxii. in Matth. p. 624. tom. vii.

4 Hom. xviii. in Ep. 2. ad Cor. as quoted in last note but one. ἐν τοῖς μυστηρίοις ἀσπαζόμεθα ἀλλήλους. Hom. lxxvii. in Joannem, tom. viii. p. 399.

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

various texts may be reduced to three. First, the Constantinopolitan; which has been used from time immemorial throughout the patriarchate of Constantinople, and in the country and language of Basil. Secondly, the Alexandrian; which has also been for a long time used in the patriarchate of Alexandria, and is found in three languages, the Coptic, the Greek, and the Arabic. Thirdly, the Syrian; which is only extant in the Syriac language.

The Constantinopolitan text will first be examined on its intrinsic merits, and afterwards it will be compared with the Alexandrian. To ascertain the correct text of the Constantinopolitan recension or copy of Basil's liturgy, does not seem so difficult as some persons imagine. It is true, that no two MSS. are found perfectly alike. But the difference arises. either from the common inaccuracy of transcribers, the variety of rubrics, (which in fact do not appear in the most ancient MSS.) or the introduction of certain formulæ or rites, which are easily distinguished by an experienced eye. The real text of the liturgy seems never to have been mutilated, but is found without any substantial variation in every manuscript. Some of these MSS. are of great antiquity, and yet in all it appears that the same rites, the same order, the same words are found. Montfaucon, the most profound antiquary of his own or perhaps any age, says that he saw in the Barberini library at Rome a MS. of Basil's liturgy in Greek uncial characters, above 1000 (1120) years old'; and which consequently was written about the time of the council in Trullo, A. D. 691. This council of two hundred and twenty-seven eastern 1 Montfaucon, Diarium Italicum, p. 210.

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bishops, cited Basil's liturgy as a written document for the purpose of proving that water, according to the ancient custom of the church, should be mixed with the wine of the eucharist ".

And if we turn

to the MSS. of Basil's liturgy, according to the Constantinopolitan church; we find them all saying, "Likewise taking the cup of the fruit of the vine, "having mixed it "," &c.

About the year 520, Peter the deacon, and his companions, who had come from the east to Rome on a mission of importance, wrote to Fulgentius and other African bishops on the nature of Christ, and the necessity of divine grace; and in support of the latter doctrine quoted from the liturgy of Basil, which they said was then used by almost the whole east. Their words are as follow: "Hinc "etiam beatus Basilius, Cæsariensis episcopus, in "oratione sacri altaris, quam pæne universus fre"quentat oriens, inter cætera; 'Dona,' inquit, 'Do'mine, virtutem et tutamentum, malos, quæsumus, "bonos facito, bonos in bonitate conserva, omnia "enim potes, nec est qui contradicat tibi, cum enim "volueris salvas, et nullus resistit voluntati tuæ.' "Ecce quam breviter, quamque distincte doctor

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egregius olim huic controversiæ finem ponit, "docens per hanc precem, non a seipsis, sed a Deo, "malos homines bonos fieri, nec sua virtute, sed "divinæ gratiæ adjutorio, in ipsa bonitate perseve66 rare "."

m Concil. in Trullo, Canon 32.

n

- Ομοίως δὲ τὸ ποτήριον ἐκ τοῦ γεννήματος τῆς ἀμπέλου λαβὼν, κεράσας. Liturgia

Basilii, Goar Rituale Græc. p. 168.

• Petrus Diacon. de Incarnat. et Gratia D. N. J. C. c. 8. Inter Fulgentii Opera.

Critics have long remarked with confidence, that the words cited by Peter the deacon are not to be found any where in the liturgies ascribed to Basil P. From whence they have concluded, that these liturgies have been greatly interpolated or mutilated since the time of Basil. Renaudot was the first to remark, that it is not necessary to suppose that Peter quoted these words from one part of Basil's liturgy, but that he may have selected and united passages which occur in different places. He also remarked, that the most important words which Peter afterwards refers to, are actually found in the liturgy of Basil according to the church of Constantinople; videlicet, "Malos, quæsumus, bonos facito, bonos in bonitate conserva." But he has left the affair involved in some obscurity, by not assigning any sufficient reason why the remainder of the quotation cannot also be traced. However, the Constantinopolitan text of Basil's liturgy supplies the originals of two other parts of this celebrated quotation, as I proceed to shew. Dona, Domine, vir“ tutem et tutamentum”Φρούρησον, ἐνδυνάμωσον '. Malos, quæsumus, bonos facito, bonos in bonitate “ conserva”τοὺς ἀγαθοὺς ἐν τῇ ἀγαθότητί σου διατή ρησον, τοὺς πονηροὺς ἀγαθοὺς ποίησον ἐν τῇ χρηστότητί σου 5. “ Omnia enim potes”σὺ γὰρ εἶ ὁ ἐνεργῶν τὰ

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πάντα ἐν πᾶσι

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ει ο

Thus far the quotation accords with the existing text of Basil's liturgy. But it must be confessed,

P Garnier, tom. ii. Oper. Basilii, præfat. p. lxxxv. Cave, Hist. Literar. Dupin, Eccles. Hist. cent. 4.

Renaudot, Liturg. Orient.

Coll. tom. i. p. xxxviii.

■ Goar, Rituale Græcum,

p. 174.

s Ibid. p. 171.

t Ibid. p. 162.