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 ":

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 τὸν βασιλικόν. Serm. vi. in Esaiam, p. 890, tom. iii.

· 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 ἐστὶ τὸ σῶμα φησί. τοῦτο τὸ ῥῆμα μετα

VOL. I.

ῥυθμίζει τὰ προκείμενα. De Prodit. Judæ, tom. v. p. 463.

w “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, πολλὴ σιγή. Homil. in Cœmeterii appellat. tom. v. p. 486.

D

which follow, and especially of the commemoration of the living and the dead. He mentions the use of the Lord's Prayer, the form rà ayia rois ȧyious", 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

* Hom. xxi. on Acts, tom. viii. Hom. xli. on 1 Cor. p. 702, tom. ix.

y "AV TOUTO KATорowσwμεv, δυνησόμεθα μετὰ καθαρᾶς συνει δήσεως καὶ τῇ ἱερᾷ ταύτῃ καὶ φρικτῇ τραπέζῃ προσελθεῖν, καὶ τὰ ῥήματα ἐκεῖνα τὰ τῇ εὐχῇ συνεζευγμένα μετά παῤῥησίας

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p0έyao0a, referring to these words, forgive us our trespasses as we forgive them," &c. Hom. xxvii. in Genes. p. 358, tom. ii.

z Hom. vii. in Matth. p. 70, tom. vii.

a Hom. xxiv. in 1 Cor.

gifts, then of the prayer of the priest for all things, then of the communion. 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

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sacerdote orationem pro cunctis faciente, (compare Ren. p. 34, &c. Assemani, p. 41, &c.) tunc, animæ accedentes, per illa tremenda mysteria macularum purificationem accipiunt." Ephraem Syrus de Sacerdotio, tom. i. p. 1. Oper. Romæ, 1589.

b He calls the wine mystically palmes vitis," the bread, 66 granum frumenti." When these are together with the priesthood, or in the hand of the priest, then "thesauros offert Regi," he offers an oblation to God. (Compare Lit. Jacobi Renaudot, p. 32. Assemani, p. 38.) Then the priest, "ante excelsum thronum instanter pro servis orat Dominum, lacrymas et gemitus conservorum deportans, proprioque similiter Domino ferventem deprecationem simul et pœnitentiam offerens, misericordiam et indulgentiam à Rege misericorde postulans (compare Lit. Jac. Ren. p. 32, 33. Assemani, p. 38, 39.) ut Spiritus Sanctus pariter descendat, sanctificetque dona in terris proposita. (Compare Lit. Jac. Ren. p. 33. Assemani, p. 39, 40.) Cumque oblata fuerint tremenda mysteria immortalitate plena, prævio

c

"Hujus, inquam, semper memineris vocis, et attende ut possideas thesaurum, animum tranquillum, quo possis spiritaliter in metropolim Hierusalem supernam ascendere, spiritaliaque sacrificia Regi Deo inaccessibili offerre, ubi texantur coronæ immarcescibiles et incorruptibiles, ibique tu coram angelis à Christo coroneris coronâ immortalitatis, ipseque cum supernis illis choris hymnum victoriæ decantes sanctissimæ Trinitati in sæcula sæculorum." Compare Renaudot, Liturg. Jacobi, tom. ii. p. 31. Assemani, tom. v. p. 33. d See p. 294, tom. iii.

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.

h

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

e Cyrilli Opera a Milles, p. 295.

f Ibid. p. 296.

8 P. 296, 297.

h Renaudot, Liturg. Oriental. tom. ii. p. 31. Assemani, Codex Liturg. tom. v. p. 33.

· εἶτα μετὰ τὸ ἀπαρτισθῆναι τὴν πνευματικὴν θυσίαν, τὴν ἀναίμακτον λατρείαν ἐπὶ τῆς θυσίας ἐκείνης τοῦ ἱλασμοῦ. p. 297.

j P. 297.