3.-The Alexandrian Liturgy.

St. Cyril of Alexandria (A.D. 412,) is said to have perfected this from a Liturgy of St. Mark. Whether the more antient form which he increased was drawn up by St. Mark is doubtful, but it was certainly of great antiquity, as appears from its common use by the Monophysites and the Orthodox, who have had no communication since the Council of Chalcedon in 451, which condemned the heresy of Eutyches and the Monophysites, who asserted that there was only one nature in Christ. It varies from the Eastern Liturgies chiefly in its arrangements.

4.-The Roman Liturgies.

1. That of the Patriarchate of Rome.-The earliest authentic Liturgy connected with Rome, is the Sacramentary of Gelasius (A.D. 492,) who is said to have used an antient order, improved by Leo, (451.) This Sacramentary was increased by Gregory the Great in 590. And in it is to be found that Canon of the Mass, which contains those matters which did not vary, and which must not be confounded with the Missals, that consisted of such offices for particular days as were to be used with the Canon at the proper time. That this Liturgy is of very great antiquity, is evident from the consideration, that the African Fathers incidentally show the similitude, if not the identity, of the African and Roman Liturgies; and as the African Churches were very independent, and almost at variance with the Roman, even in the

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days of Cyprian, A.D. 250, it is probable that this Liturgy is as old as the second century. The first portion comprised Collects, Lessons, Psalm, Sermon, and, after the dismissal of the Catechumens, the Oblations and Offertory-the Sursum Corda-the Tersanctus-offering of Oblations, with a prayer like ours for the Church Militant'-the recital of our Lord's acts and words at the Institution— Offering of the Elements-Commemoration of faithful departed-Breaking of Bread - Lord's Prayer-Kiss of Peace-Communication, and a short Prayer. In this Canon of the Mass, nothing is found about Prayers to Saints or the blessed Virgin, Purgatory, or Transubstantiation.

2. The Liturgy of Milan-Called the Ambrosian, and undoubtedly derived from the early Roman; as is also

3. The African-Which like the other Roman Liturgies, places the Salutation after the Consecration.

1.

4.-The Gallican Liturgy.

That of Lyons.-The Church at Lyons was derived from the Eastern, as may be judged from Irenæus its Bishop, being a disciple of Polycarp, Bishop of Smyrna, who was a disciple of St. John, whose care of the Asiatic Churches is evident from the Revelations. Besides this, the names of its early members are chiefly Oriental, and an account of their suffering in the persecution of Marcus Aurelius, in 177, was sent to the Phrygian and Asiatic Churches only. It harmonizes, both in

I

form and substance, with the Eastern, much more than with the Roman, and for that cause was gradually supplanted by the Roman, from and after the time of Charlemagne.

The Spanish Liturgy.-Called the Mosarabic, and most probably derived from the Gallican. It had an anthem during the Oblations, as the Gallican had one during Communication; and the Nicene Creed was recited between the Invocation of the Holy Ghost and the Breaking of Bread. This, like the Gallican, was abolished by papal jealousy in 1060, but is said to be still used in one Chapel. at Toledo.

5.-Other Liturgies.

1. Eastern. The Liturgy of the Armenians, who were Monophysites, is very old, and based upon that of St. Basil. The Nestorians, who were condemned at the third General Council of Ephesus in 431, for asserting that there were two persons in Christ, have three Liturgies, of which only one is very antient, and said to be derived from Thaddeus. The Christians of Malabar have also a Liturgy assigned to St. Thomas. In all these, the antient portions agree with the old Liturgies we have mentioned.

2. British.-The Irish Liturgy differed very little from the Roman, but the British, according to Bede, had many points of variation. This, like their keeping of Easter, was probably brought, through Gaul, from the East, and corresponded with the Gallican. After

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Austin's mission, the Sacramentary of Gregory was introduced, and in this various changes were made from time to time, which resulted in the orders of Sarum, Hereford, &c., of which the Sarum Use was the chief, and was compiled by Oswald, Bishop of Salisbury, in 1078. From this, with many additions and alterations from the Oriental and other antient Liturgies, that admirable Liturgy which is the subject of this Book is derived.

APPENDIX.

CHAPTER XIV.

1.—Primers.

(P. 2.) Books on Religion of an Elementary nature, and called Primers on that account, were in use before the Reformation. But the name afterwards obtained a technical meaning, and was applied to selections, which consisted of different Prayers, according to the taste of the compiler, with the Creed, Ave Maria, and Pater Noster. There were Prymers' of Sarum (the last of 1534,) before the following, devotional books, placed here chronologically

1535. Marshall's Primer.

1537. Institution of a Christen Man.

1539. Bishop Hilsey's Primer.

1543. A Necessary Doctrine and Erudition, &c.

1545. The King's Primer.

The Primer of 1534 contains an Admonition to the Reader; an Almanack and Calendar; a Preface; the Ten Commandments with Comments; the Creed with Comments; a general Confession; an Instruction on Prayer; the Lord's Prayer with Explication; the Ave Maria with Comment; an Explanation of Good Works; Services for Matins, Prime, &c.; the Litany; an Exposition of the 51st Psalm, and of