ginning have pleased Thee from generation to generation, our forefathers and fathers, patriarchs, prophets, apostles, martyrs, confessors, doctors, holy men, and every just spirit made perfect in the faith of Thy CHRIST."

The following points seem to indicate a Liturgical allusion. First, there is the homologia, then the mention of boldness. Then S. Paul adds, for succour in time of need, (or due season.) Now an earlier part of the Great Intercession contains these expressions: "Remember, LORD, every Christian soul desiring the mercy and succour of Thee, O GOD." And just below it quotes Psalm cxlv. 15, "givest them their meat in due season." And this seems to us a very strong point. For (1) Why should the Liturgy omit "in time of need" if it quoted S. Paul? and (2) These points of contact occur, by a coincidence which is simply marvellous if S. Paul did not quote the Liturgy, (for they are so minute that they cannot have been taken from the Epistle, and one, as we have seen, is from a Psalm) in the midst of an Eucharistic context, and are also, by another coincidence, found ready to S. Paul's hand.

The subject of the High Priesthood of JESUS is continued through the fifth, sixth, and seventh chapters, and summed up in the early verses of the eighth. And here again we find liturgical expressions, as we also do in viii. 1, where our LORD is termed a Xeitovpyòs tŵv åyíwv.

In chap. ix. S. Paul contrasts the Old Covenant with the New. And here a most remarkable fact appears, viz., that the passages which are common to the Liturgy and the Epistle begin to abound. We have already spoken of the passage in x. 19-25 as taken from the Prayer of the Veil, and we now add that there is scarcely a word in that prayer which chaps. ix. and x. do not reproduce. The Holy of Holies-glory-the way into the holy place-the Veil-a dedication alluded to in both-entering in-sanctification of the flesh-a pure conscience and sacrifice offered "for their own sins and for the ignorances of the people;" that of the Liturgy being "unbloody,” that of the Epistle" not without blood." Then the mention of the words of Moses, "This is the blood of the Covenant," at once suggests the sacred formula, "This is My Blood," and the chapter ends with a reference to our LORD's Second Coming.

Chapter x. we have already mentioned. At its close S. Paul introduces his favourite passage from Habakkuk, and discourses upon it throughout the whole of chap. xi. and the early part of chap. xii. At xii. 18 the subject of chap. x. is taken up again, and reference is

made to the New Covenant, the Blood of JESUS, the sprinkling, and the drawing near. And here we find a passage which appears to be drawn from the succeeding portion of the Liturgy, the Preface, where the Church is uniting her praises with the worship offered by all creation, by the Saints, and by the Angels. The passage runs :

• ...

"It is verily meet and right to praise Thee and the heaven of heavens, hymn, and all their powers

Whom heaven,

the earth and

the sea and all that is in them; Jerusalem the heavenly festal assembly' (wavhyupis, cf. Isa. lxvi. 10, Rejoice, Jerusalem, and keep festal assembly (πavnyvpíoate) in her, all ye that love her,) and Church of the First-born (TρWτоτÓKWV) enrolled in heaven, spirits of just men and of Prophets, souls of Martyrs and Apostles; Angels, Archangels, &c."

There are some curious points here. The word paneguris occurs nowhere else in the New Testament, and the word prototokon only once in the sense in which it is employed here. Notice the expression "made perfect" occurring in the Epistle, but not in the Liturgy. There is no conceivable reason for cutting off the epithet, if the Liturgy be the borrower, there are two very good reasons for S. Paul's insertion of it; one of them being the fact that it is a favourite expression of his; the other that it occurs in close connection with five words which are joined together in the Preface, so that his mind would naturally run on from the one to the other.

The last chapter contains an expression which may be quoted from the Prayer of the Veil. After showing that Christians, in eating of the one true Sin-Offering, enjoy a prerogative which even the Jewish High Priest himself did not possess, and that therefore to go back to Judaism was to leave the higher for the lower, he adds: "By Him (JESUS) therefore let us offer up the Sacrifice of praise unto GOD continually ;" and this he explains to be something higher than the mere observance of the Jewish "Eucharist," since it is a real acceptable act of praise to GOD, "the fruit of lips that make confession (oμoloyovvτwv) to His Name." Both the idea and the term are borrowed from liturgical sources.

Before proceeding to the consideration of the rest of the Liturgy, there are one or two observations which we must make. (1) The Scriptural passages in the Liturgies belong, about three times out of four, to the Pauline Epistles. (2) They belong, mostly, to special

1 The passage should perhaps run, "The heavenly Jerusalem, the festal assembly" (πανήγυρις καὶ ἐκκλησία.)

Epistles. (3) If we assume that the Epistle quotes the Liturgy coincidences are explained, insertions of terms are accounted for, and a groundwork is discovered for words and phrases extending over a considerable space, whereas on the other theory the whole chain of connection falls to pieces. (4) The passages in question are not such as to be specially applicable—they are of a general character—and yet they are not found except where liturgical matters surround them, and if quoted, most important expressions are unaccountably omitted.

The Prayer of the Veil in Syriac S. James is the second of the three which occur in the Greek rite just before its Prayer of the Veil. The Kiss of Peace follows, and then the Benediction. Before this the Greek has the salutation" Peace be with all," a short exclamation from the Deacon ending, "Let us attend to the holy Anaphora, to offer peace [i.e. a peace-offering] to GOD," to which the people respond in the closing words of the Prayer of the Veil, "The mercy of peace, the sacrifice of praise!" and then, after a short prayer from the Priest, the Benediction follows.

§ 74. From the Preface to the Sanctus. The Great Eucharistic Prayer, in almost every Liturgy, is introduced by a Benediction. The reader will note that S. James speaks of the Persons of the Holy Trinity in the usual order, which S. Paul inverts.

Next come the Versicles "Lift we up our mind and our hearts," &c. The Sursum Corda is found, as our readers are aware, in every Liturgy but the Ethiopic; but it is a curious fact that the Ancient Ethiopic Liturgy of Ludolphus, which the Chevalier Bunsen so eagerly puts forward as representing the Liturgy of the second century, also contains it. Our readers are aware that it is quoted by S. Cyprian

A.D. 252.

The phrases, "We lift, &c.," and "Let us give thanks," are not in Greek S. James. Dr. Neale remarking on Rattray's suspicion of an omission, (he usually suspects additions,) says that this may be a note of antiquity, since he thinks there is less evidence for these than for the others in Pre-Nicene writings. They occur in Syriac S. James, and are mentioned by S. Cyril. The Preface follows, which opens thus :

“Priest. It is verily meet and right, fitting and due, to praise Thee, to hymn Thee, to bless Thee, to worship Thee, to glorify Thee, to give thanks to Thee, Who madest all creation visible and invisible, the Treasure of eternal good things, the Fountain of life and immortality, the GOD and Master of all things, Whom heaven, and the heaven of heavens hymn, and all their powers:

the sun and the moon and all the choir of the stars, the earth, and all that is in them."

There can, we suppose, be but one opinion about this, that it is, as Dr. Neale says, most magnificent. But it is remarkable for something besides magnificence-extreme antiquity. The fact that every other Liturgy begins the Great Eucharistic Prayer in similar words proves this. But there is also a piece of evidence which is so remarkable that we cannot overlook it. The Passover Service of the Mishnah contains the following: "It is meet for us, and our bounden duty, to thank, praise, adore, glorify, extol, honour, bless, exalt, and reverence Him Who," &c.1

Can it be doubted that this is the original from which the opening of the Preface in the Liturgy is abridged? We venture to think not. It will also be noticed that the terms, as arranged in the Liturgy, agree with the second clause of the Gloria in Excelsis. This Mr. Scudamore (Notitia Eucharistica) traces to the short Anthem which, in the Liturgies of SS. Basil, Chrysostom, and Syriac S. James, precedes the Invocation of the HOLY GHOST. But it seems to us infinitely more probable that both this and the clause in the Gloria are borrowed directly from S. James, and that S. James is borrowed from the old Passover Service; and also-since at no post-Apostolic period was there any likelihood of the Christians borrowing from Jewish Services -that this particular part of the Liturgy, if no other, is not later than the middle of the first century. But if this, why not others? Thus one very much relied-upon argument of those who deny that 1 Cor. ii. 9 is quoted from the Liturgy-viz., impossibility, or extreme improbability-is deprived of its force.

The Liturgy then, after a passage quoted in Heb. x. 18, proceeds to unite its praises with those of the Angels, as follows:

"Angels, Archangels, thrones, dominations, principalities, virtues, and the tremendous powers, (cf. Col. i. 16,) the Cherubim of many eyes, (cf. Ezek. i. and x.,) and the Seraphim that have six wings, with twain whereof they cover their faces, and with twain their feet, and with twain they do fly, crying one to the other, with ceaseless tongues and perpetual doxologies, the triumphal hymn to the majesty of Thy glory, singing with a loud voice, crying, praising, vociferating, and saying, (Choir,) Holy, Holy, Holy," &c.

The Sanctus is taken, as we have seen, from Isaiah and not from the

1 Mishna, Treatise Pesachim, chap. x., quoted in Freeman's Principles of Divine Service, II., p. 295.

Book of Revelation. The close agreement at this place of every ancient Liturgy points to an Apostolic origin, and we know that the Sanctus was sung on tip-toe by the whole congregation among the Jews. We shall see presently that it is very probable that S. Clement of Rome quotes this part of the Liturgy. The reader will also remember that the Benedictus invariably accompanies the Sanctus.1

The Post

$75. The Post-Sanctus and Recital of Institution. Sanctus follows, which from the wonders of Creation and Redemption leads up to the Institution of the Eucharist. This section the Roman Missal has lost, and the English has retained the defect—a clear proof, if any were needed, of a fact which Blunt ignores in his Table of Liturgies, that it comes as much (at any rate) from the Roman as from the Gallican.

We had printed the Post-Sanctus in full, but have been compelled, owing to the limited space at our command, to omit both that and some other interesting points.

We must therefore, at any rate for the present, be content with calling the reader's attention to the following points. (a) Its close verbal agreement with Syriac S. James, and also its general agreement with SS. Mark and Clement. (6) The expression found also in 1 Cor. ii. 10, which from its occurrence directly after a passage which is quoted from the next section of the Liturgy, is probably--and most naturally-borrowed from here. (c) The expression "Mother of GOD," since it occurs in the Syriac as well as in the Greek version, was not inserted later than A.D. 450. (d) The sentence, " or rather surrendered Himself," is not in the Syriac. It is considered to be an introduction from Constantinople. (e) The expression into His holy and spotless and pure and immortal hands. This expression occurs in every Liturgy, in connection with the statement that our LORD "looked up to heaven." Now, it is mentioned by S. John, that our LORD "lifted up His eyes,' and from the fact that the same chapter contains the expression, “I am sanctifying Myself," (the word used, ȧyaw, being closely connected with consecration to the priestly office in the Old Testament) it has been thought that it contains the very "thanks" which our LORD " gave," and that then and there our LORD's formal consecration of Himself to the Priesthood took place. This is confirmed by the expression into His hands, so universal in the Liturgies, pointing

1 The Clementine has: "Blessed be He for evermore." The "He that cometh" is said just before reception.