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by Cyril, Athanasius d, and Origene. Theophilus of Alexandria f, Isidore of Pelusium 3, and perhaps Origen 1, refer to the invocation of the Holy Ghost. The concluding Amen of the people is mentioned by Athanasius', and Dionysius of Alexandria, as the breaking of the bread is by Theophilus Alexandrinusk and others.

I have not the slightest doubt that a more minute examination of the Egyptian Fathers than I have been able to make, would discover many additional proofs and coincidences. What has been done will perhaps shew, that there is a sufficient confirmation of the general order of the Egyptian liturgy already described, from the writings of the Egyptian Fathers. I have myself observed some other things, which might give confirmation to what has been

sum. For Christians imitated the angels in singing the hymn Tersanctus.

• ὁ κατηχούμενος—θυσίας εἴργεται τῆς ἐπὶ Χριστῷ. See note 1, page 100.

ὰ ἢ πῶς οἷον τε ἦν προσφορὰν προκεῖσθαι, ἔνδον ὄντων τῶν κατηχουμένων, εἰ γὰρ ἔνδον ἦσαν οἱ κατηχούμενοι, οὔπω ἦν ὁ καιρὸς τῆς προσφοράς. Athanas. Apol. cont. Arian. p. 148. tom. i. ed. Benedict.

ε καὶ τοὺς μετ ̓ εὐχαριστίας καὶ εὐχῆς τῆς ἐπὶ τοῖς δοθεῖσι προσαγομένους ἄρτους ἐσθίομεν, σώμα γενομένους διὰ τὴν εὐχὴν ἅγιόν τι καὶ ἁγιάζον τοὺς μετὰ ὑγιοῦς προθέσεως αὐτῷ χρωμένους. Adv. Celsum, lib. viii. p. 766. tom. i.

f Speaking of Origen he accuses him thus. Non recogitat panem Dominicum quo Salvatoris corpus ostenditur, et quem frangimus in sanctificationem

nostri, et sacrum calicem, quæ in mensa ecclesiæ, et utique in anima sunt, per invocationem et adventum Sancti Spiritus sanctificari. Theophil. Alex. Liber Paschal. I.

8 μὴ ὕβριζε τὴν θείαν λειτουργίαν, μὴ ἀτίμαζε τὴν τῶν καρπῶν εὐλογίαν ἀλλὰ μεμνημένος ὡς αἷμα Χριστοῦ τὴν τούτου ἀπαρχὴν τὸ θεῖον ἐργάζεται πνεῦμα, οὕτως αὐτ τῷ κέχρησο. Lib. i. epist. 313.

h When he says, σώμα γενομένους διὰ τὴν εὐχήν. Lib. viii. adv. Cels. cited above.

1 τί ἐὰν τοσούτων λαών συνελθόντων μία γένηται φωνή, λεγόντων τῷ Θεῷ τὸ ̓Αμήν; Apolog. ad Imper. Constant. c. 16. p. 305. tom. i.

j In the passage quoted in note r, page 101.

k In the passage quoted bove in note f, Pasch. I.

said. But as they arise chiefly from a conformity of expression and idea on many topics between the Egyptian Fathers and liturgies, the discussion would be too long.

I have, then, shewn that a certain form of liturgy prevailed throughout the patriarchate of Alexandria in the fifth century, from a comparison of the liturgies used by two bodies of men who have held no communion since that time. I have compared the liturgy thus ascertained with the writings of the Egyptian Fathers of the fifth, fourth, and third centuries; and so far as I can discover from thence, the same order appears to have prevailed from the earliest period. I have also remarked, that the Ethiopians have probably had the same liturgy, as to order, since the fourth century, when they derived it from Alexandria; and I find that order agreeing with the Alexandrian of the fifth century, already ascertained. In conclusion, then, we can ascertain with considerable certainty the words and expressions of the Alexandrian liturgy before the council of Chalcedon, A. D. 451; and we can trace back its substance and order to a period of far greater antiquity. In fact, there is nothing unreasonable in supposing that the main order and substance of the Alexandrian liturgy, as used in the fifth century, may have been as old as the apostolic age, and derived originally from the instructions and appointment of the blessed Evangelist Mark.

The liturgies of Cyril and Mark are found at p. 38 and 131 of the first volume of Renaudot's Collection of Oriental Liturgies. The reader, however, should remember, that he must prefix the Introduction, which extends from page 1 to page 12 of the

same volume, in order to complete Cyril's liturgy. The notes of Renaudot on Cyril's and Mark's liturgies are useful. But the chief explanations of Egyptian rites (chiefly those of the Monophysites in latter times) are found in his notes on Basil's liturgy in the same volume. The Ethiopian liturgy with notes is found at the end of the volume.

SECTION V.

LITURGY OF THE EXARCHATE OF EPHESUS.

The ancient exarchate or patriarchate of Ephesus extended over the provinces of Hellespontus, Phrygia, Asia, Lycaonia, Pamphylia, and the maritime territory included within that line. The exarch of Ephesus, who had been previously an independent patriarch, became subject to the jurisdiction of the patriarch of Constantinople about the time of Chrysostom; and the fourth general council, held at Chalcedon A. D. 451, confirmed this arrangement. However, the bishop of Ephesus, as well as the bishop of Cæsarea, (who was in the same circumstances,) retained the name and some of the authority of an exarch in succeeding ages; and in general councils they have always sat and subscribed immediately after the patriarchs.

The whole exarchate of Ephesus has for a length of time received the Constantinopolitan liturgies of Basil and Chrysostom; but I think there is some reason to affirm that the order which is represented by these liturgies, has not always prevailed in that exarchate. A celebrated council held at Laodicea in Phrygia some time in the fourth century, was attended by the bishops of Asia and Phrygia, that is, of the exarchate of Ephesus. The nineteenth canon of this council has long been celebrated for the minute directions which it gives for the celebration of the liturgy; being in fact almost the only canon made during several centuries, that appears to regulate the order of divine service. Such a canon could not have been made without some cause; and I see none more probable than this; that a different order

of liturgy had previously been used, which it was then thought expedient to alter.

It seems to me that this canon appoints an order similar to that which is now used in those churches, namely, that of the liturgies of Basil and Chrysostom. First, it directs a homily of the bishop. This is well known to have been customary in those liturgies at all times. Secondly, the prayer of catechumens. This is preserved by the above liturgies a. Thirdly, the prayer of penitents. This was formerly used according to Joannes Zonarasb; but the extinction of the penitential discipline rendered it useless, and therefore it has been omitted. Fourthly, three prayers of the faithful; the first said in silence, the two others, dia aрoopwvnσews. There are certainly three prayers in this part of Basil's and Chrysostom's liturgies; but the difficulty is, that the two former only are entitled "Prayers of the "Faithful.” However, I think it not improbable, either that the third prayer may have altered its title to "a Prayer of Oblation;" or else that it may have been more recent than the council of Laodicea, and the silent prayer formerly said before the existing "Prayers of the Faithful," may in process of time have become obsolete, as happened in the western liturgies d. And in either case we have the number

a Liturgia Chrysostomi Goar. p. 70. Basilii id. p. 161.

b In his Commentary on the nineteenth canon of the council of Laodicea. Vid. Beveregii Pandect. tom. i. p. 461.

I say three, because the prayer of the cherubic hymn is not so ancient as the rest. For according to Cedrenus, this hymn was not used till the

time of the Emperor Justin. Goar, p. 131. not.101.in Chrysost. Liturg.

d Bingham shews that silent prayers were used in the east and west. Book xv. chapter i. section I. This subject is noticed in section 7. of this Dissertation in speaking of the collect of the Milan liturgy called " super sindonem.”

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