Metropolitan, Sede vacante; tranflated from the Ethiopick Language into Latin by Renaudot, and publifhed at Paris, 1716.

The Liturgy of Neftorius, ufed by the Neorian Hereticks, a Sect, who revolted from the Church fome time before the Middle of the fifth Century, and continue to this Day in feveral Parts of the Eaft; Tranflated from the Syriack Language into Latin by Renaudot, and pu. blish'd at Paris, 1716.

The Liturgy of Severus Patriarch of Antioch, about the latter End of the fifth Century, tranflated by Renaudot from the Syriack Language, printed at Paris, 1716.

Thefe Liturgies are the ftanding Rule, the unexceptionable Evidence of the Belief and Practice of the Apoftles, and of the Apoftolical Paftors of the greatest Christian Antiquity, with Refpect to the Oblation, and Confecration of the Bread and Wine in the Myfteries. For altho' it may be granted, that neither the Litur

gy of St. James nor that of St. Mark, were reduced to writing before the Beginning of the 4th. Century, or before the Emperor Conftantine the Great gave Peace to the Church, nor "poffibly in fome Years after; But that the Paftors of the Church used a Traditionary Form, which they had by Heart, and rehearsed in the Affemblies, where the Chriftians were Convened to Celebrate the Myfteries; and in which the Bifhops or Priests always prefided: Yet it is admirable, and, in a manner, miraculous, to behold, what Harmony and agreement there is, not only between the two first, but also between all the reft, and with the two firft, in all things that relate to the Effence or Subftance of the

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Sacrifice and Sacrament; tho' they were ufed in different Languages, and by People of dif ferent and diftant Kingdoms who never faw, or knew one another. In all thefe Liturgies when they come to what we call the Canon of the Mafs, they have the Surfum Corda. Then, the Seraphick Hymn or Trifagion, the Prayer of Thanksgiving to God for his Benefits; the Prayer for the Chriftians in general, the Commemoration of the Saints and Martyrs, the Prayer for the Repofe of the Souls of all the Faithful who died in the Bofome of the Church; the Oblation of the Gifts on the Altar, or the Anaphora, the Words of Confecration, and the Prayer to the Holy Ghoft to come and defcend upon the Gifts: Nor is it any Exception to the Validity of the Evidence of the Liturgies of St. James and St. Mark, that there is mention made in them of the Confubftantiality of the Son with the Father of the Virgin Mary's being the Mother of God, Terms, not in use before the Council of Nice or Ephefus.

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thefe Words were undoubtedly added to, or inferted in thofe Liturgies, in order to inculcate in the Minds of the People, what the Fathers had decreed against Arius and Neftorius, in the aforefaid Councils.

Let us hear, then, My Lord, what Account thefe Liturgies give of the Gifts, that is, of the Bread and Wine, which are laid upon the Altar, and by what Name they call them.

In the Liturgy of St. James, when the Prieft has pronounced the Words of Confecrati01, he puteh up a Prayer to Almighty God; in which we find thefe Words: We Sinners offer to thee, O Lord, this tremenduous and unbloody Sacrifice,

Sacrifice, befeeching thee not to deal with us af ter our Sins, nor reward us according to our Iniquities: And again in another Place, the Priest lifting up the Gift or Victim, puteth up this Prayer: O Lord our God, the Incomprehenfible. Word of God, of one eternal, and inseparable Subftance, with the Father and the Holy Ghoft, accept the immortal and feraphick Hymn, at thy boly and unbloody Sacrifices, from me a Sinner, crying and faying, &c.

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In the Liturgy of St. Mark, we read this Prayer Thou createdft all things by thy Wif dom, the true Light, thine only begotten Son, our Lord, our God and Saviour Jefus Chrift. Wherefore giving Thanks through him to thee together with him and the Holy Ghoft, we offer the reasonable and unbloody Worship, Latreia, which is offered to thee by all Nations, from the rifing to the fetting of the Sun, &c. Again in another Prayer Sanctifie alfo, O God, this Sacrifice with thy Heavenly Benediction, by the Defcent of thine Holy Spirit upon it, &c.

In the Liturgy of St. John Chryfoftom, we read, that the Priest bowing down, fays with a low Voice: We offer to thee this reasonable and unbloody Worship Latreia, and beg, pray and befeech. thee to fend down thine holy Spirit upon us, and upon thefe Gifts lying before thee.

In the Liturgy of St. Bafil, which is used on fome of the great Feftivals throughout the upPatriarchate of Conftantinople. We find this Rubrick.

But if it be the great Sabbath, they Sing: Let all Flefb be filent and fiand with Fear and trembling, laying afide all earthly Thoughts: For the King of Kings, and Lord of Lords, comes

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forth to be Sacrificed, and given for Food to the Faithful; preceded by Choirs of Arch-Angels, Principalities, and Powers, the many Eyed Cherubim, and fix winged Seraphim, who covering their Eyes, fing aloud Allelujah.

In the Ethiopian Liturgy, we read, that when the Prieft has pronounced the Words of Confecration over the Bread, the People say: A men, Amen, Amen. We believe, and are certain, we praife, O Lord our God, this is truly thy Body, and fo we believe. And after the Words of Confecration over the Cup, the People fay: Amen, this is truly thy Blood, and we believe it. And a little after the Prieft faith: And now, O Lord, celebrating the Memorial of thy Death and Refurrection, we offer to thee this Bread and this Cup: giving Thanks to thee, that by them thou haft made us worthy to fiand before thee, and perform the Priefly Office unto

thee.

In the Liturgy of Neftorius, the Prieft fays thefe Words: We offer to thee the Lord and God of all, for all our fellow Creatures, a lively and reasonable Oblation of our firft Fruits, the unbloody and acceptable Sacrifice of the Son of Man, which the Prophets taught in Myfteries, the A potles plainly, and the Martyrs became Partakers of, by their Blood. And again, in another Prayer addreffed likewise to God the Father, the Prieft faith: We offer to thee this lively, holy, acceptable, excellent, and unbloody Sacrifice for all thy Creatures; and for thy boly Catholick and Apoftolick Church, which is Spread over the Face of the whole Earth..

Here is a true; proper and propitiatory Sacrifice for all God's Creatures which furely comprehends

prehends at least all the Faithful both living and Dead; and (which is more worthy of our Notice) it is borrowed from the Liturgy of a Sect of Hereticks; who have had no Communion, in facred Rites, with either the Greek or Latin Churches these 1250 Years; fo that it is equal to a Demonftration, the Belief of a true, proper and propitiatory Sacrifice for the living and the Dead, was the Doctrine of all the Eastern Churches before the Revolt of Neftorius and his Sectators.

In the Liturgy of Severus after the Priest pronounces the Words of Confecration over the Bread and the Wine, he puts up this Prayer to Jefus Chrift. We therefore, O Lord Jefu, offer this unbloody Sacrifice, and implore thy Pay towards Mankind, which induced thee to give thy felf a Sacrifice for us.

Here is another fubftantial Evidence of the Mafs's being a true, proper and propitiatory Sacrifice. For the Heretick Severus and hisSectators, who had revolted from the Catholick Church, about the Middle of the fifth Century; would not call the Mafs an unbloody Sacrifice, nor have any fuch Expreffions in his Liturgy, had not that Doctrine been the Belief of the Churches of Afia before his Revolt. Befides it is to be obferved, that neither Neftorius, nor Severus were condemned or branded as Hereticks for any of thefe Tenets; but for Points especially Marked in the Councils of Ephefus and Calcedon: Neftorius, for denying the Virgin Mary to be the Mother of God, &c. And Severus for adhering to the Herefie of Eutyches, who denied that Chrift had two Natures, &c.