certained with tolerable accuracy, by a reference to customs known to have subsequently prevailed; and, upon the whole, that opinion seems to merit no slight consideration, which ascribes this truly Apostolic Liturgy, in its main structure and principal features, to S. James.'

In a note, he subjoins :-" Mr. Johnson in his Unbloody Sacrifice (Vol. ii. p. 148,) most energetically asserts that, if we had the very words in which SS. Peter and Paul consecrated the Eucharist, they would not differ in substance from those contained in the Clementine Liturgy. If the original text of the Liturgy of S. James could be recovered, the assertion would be far more reasonable."

Independently of external testimony, nothing can be more likely than that, as S. Paul, when he had founded a Church, "set in order" all things relating to the Holy Eucharist, so the Apostle James, the LORD's brother, upon being ordained Bishop of Jerusalem by the Apostles, should have delivered to his Church a Liturgy in part composed by himself. We have seen how much evidence there is for thinking, that in substance at least, we possess this very formulary; so that the value and interest of this venerable document can hardly be rated too high. As a point of subordinate interest, it may be mentioned that, while the English non-juring divines in general adopted the Clementine as the representative of the Apostolic Liturgy, the Scotch Church, with a sounder judgment, attached itself to that of S. James, and modelled her own Liturgy upon its pattern, when the last alterations took place in the middle of the last century. The learned book of Bishop Rattray, to which Mr. Trollope confesses his great obligations in his labours, no doubt guided the judgment of his whole communion. The most learned and pious divines of the English Church, however, have always highly valued the Liturgy of S. James. Bishop Andrewes has drawn from it largely, and Sherlock more sparingly, to enrich their manuals of devotions. Some of the prayers already used by English worshippers will be pointed out, as we examine more in detail the structure of the Liturgy, which we now proceed to do.

From what has been already said, it will be understood that the introductory part of the Liturgy is very inferior in value and interest to the Anaphora or Oblation itself. No Apostolic authority is so much as claimed for it. Still it represents forms of worship which have been used by a large part of the Christian Church for more than twelve hundred years; and therefore it deserves a careful examination.

The office in the Greek text opens with a prayer of humble access, to be said by the Priest in private, before approaching the altar; and which may be aptly compared to the prayer in our ritual, beginning, We do not presume. Mr. Trollope considers this prayer to be a part of the original Liturgy. Then having probably

advanced towards the altar, and standing, not by it, as Mr. Trollope supposes, but at the holy doors of the sanctuary, the Priest follows up the doxology at the end of his silent prayers with a hymn of praise, uttered aloud, and still in honour of the Blessed Trinity. The burning of incense formed a part of the ceremonies on entering the sanctuary to begin the rite, and accordingly therefore follows a prayer to our LORD to accept the incense, in which He is addressed as "the live coal of double nature," buns avspa in allusion to Isaiah vi. 6, 7.* After this there is a short introductory prayer which is also retained by Mr. Trollope.

At this point, and not before, the congregation seem to have entered the church, for there follows a prayer "of the incense of the entrance of the congregation,” τῆς εἰσόδου τῆς συναξέως. Then the Priest and Deacon pray in turn for the acceptance of their respective ministries, and the Deacon begins to chant a hymn to CHRIST, in which the theological terms, Θεοτόκος and ἀτρεπτῶς Evavignas occur, and which was perhaps a devotional protest against the heresy of Nestorius. Then follows a prayer which the Priest is to say as he goes from the gates (of the sanctuary,) up to the altar, ἕως τοῦ θυσιαστηρίου. It is a fervent supplication for grace to minister worthily at GoD's altar, not unlike the first collect in our own Liturgy, but much longer. Then when he has gone up to the altar, the Priest says, "Peace be to all," and the people answer, " And with thy spirit," and then he prays to GoD to bless them all in this service. Then the Deacon bids the prayers of the people in these intercessory clauses. We give this form in full, as it is more than once repeated afterwards with additions, and as it gives one a distinct idea of this kind of prayer.

"Let us beseech the LORD in peace; for the heavenly peace, and the loving-kindness of GOD, and the salvation of our souls, let us beseech the LORD.

"For the peace of the whole world; and union of all the holy Churches of GOD, let us beseech the LORD.

"For remission of our sins, and pardon of our offences, and that we may be delivered from all tribulation, wrath, danger, and need and from the assault of enemies, let us beseech the LORD."

Many of our readers will remember that, with slight variations, Bishop Andrewes has incorporated the first two of these clauses in his form of intercession for the fifth day of the week.

These bidding prayers, εὐχαὶ διὰ προσφωνησεῶς, are called in the rubric cuvaný. There can be no doubt that from this is derived

Of course the epithet dovǹs has a very emphatic meaning, when we find it in the Greek text, which as we have seen, represents the Liturgy of the orthodox Christians, as opposed to the Monophysites. But we have little doubt that it alludes also to the Real Presence of our LORD under the elements of bread and wine. Bishop Andrewes thus applies the symbol. Illustrations of this kind probably gave rise to the theory of Consubstantiation.

the ritual word in the Latin Church Collecta: although the latter word seems to be adopted to signify the prayer in which the Priest sums up or collects the suffrages by way of verse and response, which have gone before; whereas the Greek word expresses rather the collection, or string of clauses in which the Deacon bids the prayers of the congregation.*

At the end of the σuvaTT it appears from one MS. that the people answered thrice, "LORD, have mercy." But from other MSS. we find that some time after the middle of the fifth century, the Hymn Trisagios was substituted from the Constantinopolitan Liturgy; for we read, the singers were to chant, "Holy GoD, Holy Strong, Holy Immortal, have mercy upon us ;" and then the Priest bending in a posture of adoration, exλvóuevos, offered a prayer, a collect in our sense of the word, which both in position and general import is not unlike those two which follow the LORD's Prayer in our Litany; except that it was said secretò, the Priest raising his voice only in pronouncing the Doxology at the end. To this the people answer" Amen.”

Then we have again the mutual salutation of peace, and after that, Alleluia is to be sung by the singers. This is the preface to the reading of the Holy Scriptures. The rubric which orders them to be read is remarkable. "Then we read the sacred, oracles of the Old Testament, and of the Prophets, in strictly continuous order, ixúтata, and the Incarnation of the Son of GOD is shown forth; both His Sufferings, and His Resurrection from the Dead; His going up again into Heaven, and again His second coming with glory." And this is done every day in the "holy and Divine Service."

On this direction Mr. Trollope's remarks are interesting :

:

"This rubric savours of very high antiquity, and is characteristic of the Apostolic period, before the Books of the New Testament were published, and the reading of the Old Law, and of the Prophets was followed by a sermon on the yet unwritten events of the SAVIOUR's Life and Death. It certainly differs in this respect from any of the other early Liturgies, and may have been so worded as to accord with the age of its reputed framer; but it may perhaps be received as a record of the practice of very primitive times. The adverb dieğodikwτata implies that the Holy Scriptures were to be read consecutively throughout;

This is very far from being the only instance in which a word translated literally from one language into another, gains a different shade of meaning from the analogy of the language into which it is adopted. In one place, the Latin Church has retained the same mode of prayer which is found in the Greek Liturgies. In the intercessions which are appointed by the Missal to be offered on Good Friday, the Deacon first bids the prayers of the people, and orders them to kneel, and then to stand again, exactly after the Eastern fashion, and after each bidding the Priest recites a Collect for that object. It is observable that the Roman Ritual retains the hymn Trisagios in the Reproaches sung on the same great day.

that is, a portion daily till the whole was finished. Thus Sextus Empiricus uses διεξοδεύειν τὸν λόγον.”

Lectionaria, or Calendars of Lessons, were not constructed till after primitive times; but it will be observed, that our own Church in the course of Scripture Lessons which she has appointed, approaches as near as possible to the practice of the Apostolic age.

After reading and teaching, the Deacon is to recite a second intercessory σuvaTTý which includes the petitions of the former one. It begins:

"Let us say all, LORD have mercy.

"O LORD, Almighty, the God of our Fathers, we beseech Thee, hear us."

The conclusion is very fervent.

"O GOD, save Thy people; and bless Thine inheritance. Visit Thine own world in mercy and compassion. Lift up the horn of Christians in the power of the precious and life-giving Cross.

"We entreat Thee, O LORD of great pity, hear us who call upon Thee, and have mercy." And the people answer thrice, "O LORD, have mercy."

Then the Deacon continues the σuvanτý on behalf particularly of the present congregation. Of this section of the prayer Bishop Andrewes has incorporated the whole, except one clause, in that sweet Litany, at the beginning of his prayers for the morning. It is pleasant to think, that when so many English Christians say every morning," To this day and all days," and what follows, they are joining in the very words with which the Eastern Church still prefaces the Holy Sacrifice day by day.

The Priest closes the cuvant with a Doxology, and then adds a Commemoration of the Blessed Virgin in these words, "Making mention of the all-holy, undefiled, beyond measure glorious, Mary, our Lady, Mother of GOD, and ever Virgin, with all saints and just men, let us commend ourselves, and each other, and all our life, to CHRIST OUR GOD." This commemoration, or one nearly the same, occurs more than once afterwards in the course of the Liturgy, and even in the Anaphora itself. When we come to speak of it there, we hope to say something about the probable antiquity of such devotional forms, and difference between them and direct invocations; at present it will suffice to remark, that Bishop Andrewes has adopted the present Commemoration, nearly word for word, in his intercession on Thursday, as many of our readers will remember.

Then follow two prayers offered by the Priest, one for a blessing upon the reading of the Word of GOD, and that they might be

*It ought to be mentioned that the position of these Commemorations varies very much in different manuscripts, and that in some copies there are prayers to. GOD for the Intercession of S. Mary.

doers as well as hearers of it, and which is not unlike the Collect for the second Sunday in Advent; the other, for grace that they may offer their present service acceptably, "unto the enjoyment of the future blessedness, that being always kept and preserved by Thy power and might, and walking in the light of truth, may render glory and thanksgiving to Thee, the FATHER, the Son, and the HOLY GHOST, now and evermore." This reminds one of the close of the Absolution in our Daily Office, "that those things may please Thee, which we do at this present," (do, be it remembered, is a strictly ritual word,) "and that the rest of our life hereafter may be pure and holy, so that at the last we may come to Thine eternal joy."

After this the Deacon dismisses the Catechumens and non-communicants in the well-known form. This is unquestionably of primitive usage; accordingly Mr. Trollope has retained it in his restoration of the Liturgy. At this dismissal closes the first great division of the service, the Missa Catechumenorum, and begins the second, the Missa Fidelium. We here break off for the present our analysis.

THE CONQUEST AND THE CONQUEROR.

(Continued from Vol. VI., p. 365.)

THE character of Harold, as drawn out in Sir E. B. Lytton's romance, is confessedly an ideal one; but it is one quite consistent with itself, and with the recorded facts of his life. Those facts are few and confused; but we may safely recognize by their help a man of the greatest natural powers, a consummate statesman and soldier, who raised himself to a throne by the direct force of his own genius, and against whom hardly any positive crime, no plain violation of justice and patriotism, is distinctly proved. And when we consider the rude and barbarous age in which he lived, such a character as this is no slight praise. We will mention one circumstance, which we think puts his character in a favourable light, as contrasted with his great adversary. It is manifest that the Ætheling Edward was the great obstacle to Harold's succession to the crown, for which his sudden death paved the way. Yet no one has ever ventured to accuse Harold of any hand in it, which Norman slander would have eagerly done, could it have laid hold of the slightest . suspicion. On the other hand, when Conan, Count of Brittany, died in a manner equally opportune for Duke William, a strong