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 receive them, available to faith, without disputing,-to charity, without hypocrisy," &c. Ivid, p. 48, 49.

The greatest part of the preceding extracts, relating to the Sacrifice of the Mass, the Real Presence, and the change of the bread and wine into the body and blood of Christ, is taken from the Anaphora or Canon of the Liturgies referred to, which comprises the most sacred part of the public service,- the oblation, consecration, and distribution of the Holy Mysteries.“ In other parts of the ancient Liturgies we see mention made of the ornaments or vestments of the Priests and Deacons of the preparation of the altar—and of the bread and wine for the sacrifice of the use of incense at the altar, in all the Liturgical functions—of prayers for the forgiveness of sins—of the Epistle and Gospel-of the Creed, or Profession of Faith-of the offering of the bread and wine-of the Preface and Sanctus--not to speak, at present, of the invocation of the Saints in heaven, and of supplications for the repose of the souls of the faithful departed.

“Some of these extracts are taken from the Liturgies, or form of public worship, used from the beginning, in the Oriental Patriarchal Churches of Jerusalem, Antioch, Alexandria, and Constantinople, and in Churches under their respective jurisdictions. Other extracts are taken from the Liturgies used by the different divisions of the Nestorian and Eutychian sects in the East, which retain the full substance of the ancient orthodox Liturgies of the Churches, in which these sects made their appearance, with the addition of a very few particular sentences, expressive of the Nestorian and Eutychian doctrines. But on the nature of the sacrifice of the Mass—on the oblation of the true body and blood of Christ, really present under the appearances of bread and wine--on the reception of the same by the faithful in the Holy Communion,-and on the miraculous change of bread and wine into the body and blood of our