Holies here?" "Yes." He at once genuflected, and with eyes cast down seemed for some moments absorbed in earnest prayer.

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'Though few ventured to give it, yet, when conscientiously offered, Dr. Doyle took reproof well. A traveller one day in passing Braganza called upon the bishop, and after paying fulsome compliments, concluded by requesting alms. Dr. Doyle, with hauteur, replied: "That the small funds placed at his disposal were given to the poor of his district, and that charity began at home." It ends there, too, sir," replied the stranger; " and I tell you that your absence of humility and want of charity to the stranger unfits you for the office you hold." Dr. Doyle was a good deal annoyed by this attack, and that night he asked his curate, Mr. Maher, whether any appearance of pride ever marked his demeanour. "Well, my lord, perhaps a little may sometimes seem to assert itself," was the reply. If so, it was your duty to have told me in order to its correction," said Dr. Doyle. "Was it left for the stranger, passing the road, to come to tell your bishop of his faults?”' (vol. ii. p. 478).

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Shortly before his death he fainted from sheer exhaustion after celebrating mass, but persisted nevertheless in preaching, and we are told :

'He was determined to accomplish what S. Augustine had mastered. "I'll lean upon God," he said; "He will not withdraw to let me fall."

'The Church was already filled by hundreds, anxiously waiting to hear the bishop's sermon and receive his benediction. I went to hear the evangelist contend with the empire of death for the hour which he thought duty demanded. With a countenance pale and careworn, and marked by the haggard hue of wasted energy, he tottered up the stairs of the pulpit. He was obliged to keep both hands firmly grasped to the front of the pulpit, or he would have fallen. He preached with wonderful power nevertheless, and almost with stentorian strength of lung. I well remember the piercing intonation of his first words: "We must preach, brethren, and woe to him who does not preach." The sermon was listened to with breathless attention by priests and people. It was a splendid cornucopia of truths and precepts, sublime and practical' (vol. ii. p. 495).

His increasing feebleness now required the assistance of a coadjutor; and this relief was no sooner afforded to him than his worn out frame finally gave way. His death scene strikes the English reader as purposely dramatic in character, though it was imitated from the approved examples of Roman piety, and was probably not consciously studied. He said: "Take this body of flesh and fling it on the floor.' 'His attendants gathered up the four corners of the sheet and placed their burden on the ground. Dr. Doyle several times endeavoured to raise his long bony arms, in order to meet his fingers in an

attitude of prayer, but they as often fell from sheer debility. At last Dr. Maher presented the Holy Viaticum.'

It must be called a premature death, for he was only in his forty-eighth year; but he had been fifteen years a bishop. His life, however, like that of our own Bishop Wilberforce, to whom we have already compared him, was one of those rare careers which, by their abnormal and marvellous activity, compress the incidents and the results of many ordinary lives within their own narrow bounds. He was a great force among his countrymen, but it was an intelligent and beneficent force; the force of intellect and of active goodness. It must be considered as the consequence of the circumstances in which he found himself, rather than any deliberate action of his own, that enlisted him in the ranks of party controversy, and made him the keen combatant that he was on behalf of his country, his party, and his Church. But he was largehearted enough to be fervent without bigotry, and his fine intelligence easily discerned the enormous importance, to so comparatively poor and resourceless a country as Ireland, of the connexion with its far larger and richer neighbour. Without English capital and English commerce, without the richer and more affluent currents of national life, which are our British contribution to the body politic made up of the two, Ireland must speedily sink into miserable poverty and mere listless isolation, or, as the only alternative, be absorbed into the possessions of some other Power, less nearly related to her indeed, but more resolute and ruthless in crushing out resistance, than England. The Irish leaders of the present have not chosen to see this truth, and they have blinded the eyes of the people that follow them. Amid the chaos of miserable incompetence and deplorable self-seeking exhibited by the petty demagogues of the day, those who have really the good of Ireland at heart must often long, but long in vain, for a single hour of the lofty and clear-sighted patriotism, strident voice, and torrent-like eloquence, of the great bishop, James Doyle.

ART. II.-ON THE CLEMENTINE LITURGY.

1. Constitutioncs Apostolica. Ed. GUIL. ÜLTZEN. (Suerini, 1853.)

2. Translations of the Primitive Liturgics. NEALE and LITTLEDALE. Second edition. (London, 1869.)

3. Eucharist. By the Rev. E. S. FFOULKES, in the Dictionary of Christian Biography. (London, 1880.)

4. Antient Liturgies. By C. E. HAMMOND, M.A. (Oxford, 1878.)

IT has long been our opinion that very uneven justice has been done to the so-called Clementine Liturgy. It has either been unwisely praised or unduly depreciated. All writers who notice it agree in the opinion that it was never, as it stands, the regular Liturgy of any Church. They differ chiefly as to the proportion of its text that is genuine and the proportion that is due to the compiler. We are not aware, however, that anyone has hitherto treated it as the learned author of the article at the head of our paper has done, who begins by calling it a pseudonymous composition that acquired prestige solely from the honoured name, S. Clement of Rome, that was made to vouch for it,' and goes on to attribute to it sufficient influence to effect the insertion of the account of the Institution and the Words of Institution into all other Liturgies (the same not having antecedently, as he believes, formed a part of the Eucharistic Office at all), and, in the West at least, to have very seriously modified the Church's teaching as to the Blessed Sacrament. Considering that in all extant Liturgies, Eastern and Western included, the Prayer of Consecration contains a reference to the Institution, and that of all these only three' out of some eighty Syro-Jacobite Liturgies are without the Words of Institution, while three more and one Copto-Jacobite Liturgy are without one member of them, this opinion of Mr. Ffoulkes demands investigation. We shall advert to some of his proofs presently.

We assume our readers to be acquainted with the commonplaces about this Liturgy, the facts of its general simplicity of structure, the absence of the Lord's Prayer, Creed,

1 See Neale and Littledale's Translations of the Primitive Liturgies, Appendix I., and Scudamore, Notitia Eucharistica, Chap. VI. § ix., for full references.

Prayer accompanying the Kiss of Peace, &c., all of which are found in most other Liturgies, also of the absence of any ritual directions connected with the Consecration.

The object of the following pages is to draw attention to certain points in this Liturgy which we believe have hitherto escaped observation, and from which we hope to establish the position that, though (as we must allow) the Liturgy, taken as a whole, was not used in any Church, yet it is compiled from several portions of Liturgies, and that these were really genuine liturgical forms. We hope also to throw some light on the date and locality to which some at least of them may be assigned.

The reader will be of course aware that this so-called Clementine Liturgy is found in the Eighth Book of the Apostolical Constitutions,' given there as part of the service for consecrating a Bishop. On a Sunday morning the Bishopelect is to be formally nominated, and a public scrutiny is to be held into his life and character; and if, after a threefold proclamation, the people assent, he is consecrated by the presiding Bishop, who stands at the altar with two others and pronounces the Consecration Prayer, while the Deacons hold a Book of the Gospels open upon his head. After the prayer one of the Bishops places the consecrated Eucharist upon his hands, he is enthroned in his proper seat among the rest of the Bishops, receiving from them the Kiss of Peace, and the regular celebration of the Holy Mysteries follows, at which he is directed to be the preacher and celebrant (Ap. Const. VIII. iv. 2-v. 5).

The fifth century is the latest date that can with reason be assigned to the Apostolical Constitutions; more probably they belong to the fourth but that by no means settles the date or the authorship of the Liturgy, for the book is undoubtedly in great part a compilation out of earlier material; and the question at once arises whether the Liturgy may not belong to this category, and, if so, from what source was it derived.

Setting aside the à priori improbability that in those early ages of the Church any private individual would have set to work to compose an original Liturgy, and publish it as autho

1 It is not found in the Cod. Baroccianus (Bodleian). Some critics consider that the shorter form of the Eighth Book of the Apost. Constitutions found in this codex is an earlier and purer edition of it; others that it only consists of extracts from the full form. The question is of little consequence to the purposes we have now before us.

2 For the significance of this rite, see Willis, Worship of the Old Covenant, pp. 128, 129.

ritative-at all events, if it did not maintain the customary and well-known features of the Liturgy-we think that a very small amount of attention is required to detect features incompatible with the view of its being an original composition. Were the Liturgy composed by the writer of the book, we should at least expect to find a consistency in the mode of expression, in the description of Church officers, in the directions for similar actions, and so on. But the direct opposite is what we find. For instance, the celebrant is generally in the Rubrics called πioкоTоs, but in the middle' (pp. 10, II, 12, 16) he is called ἀρχιερεύς, and afterwards ἐπίσκοπος again (p. 19, &c.). The forms of the Apostolic Benediction, occurring in two places (pp. 3, 12), differ curiously. The Deacon's proclamation (p. II) is a repetition of what has already been transacted in detail, and that with a transposition of two of the acts. The grade of Holy Orders below the Deacons is called ἡ ὑπηρεσία (pp. 9, 20), ὑποδιάκονοι once in the Intercessions (p. 18) and several times in the Rubrics, and is included in râs ó kλnрos (p. 18). The same persons who are κλῆρος called (p. 9) εὐνοῦχοι ὁσίως πορευόμενοι are called ἀσκηταί (p. 21). The directions to the different orders of Catechumens, Energumens, and Penitents, at their dismissal are given with several variations of expression, though the action intended in each case is the same. This variation is not what we should expect in a literary composition, for the simple reason that people naturally use the same language to express the same thing or action.

And now a little closer attention will show, we venture to think, unmistakably that this Liturgy is not a homogeneous composition, but that it is put together from several different documents.

At the outset, no one reading the Liturgy as it occurs in the Apostolical Constitutions can fail to be struck with the abrupt and disjointed way in which it is introduced. The compiler begins by saying that the assembly for the purpose of the election and consecration is to take place on a Sunday, and describes the proceedings down to the placing of the consecrated Eucharist upon the hands of the new Bishop, as described above. Then abruptly the account goes on:-κai τῇ ἕωθεν ἐνθρονιζέσθω κ.τ.λ. (VIII. v. 5), as if the previous acts had not taken place on Sunday morning. A fresh note of time is introduced, which yet, from the nature of the case, must refer to the same day (Sunday) previously mentioned;

1 The references are throughout made to the pages of Hammond's Liturgies Eastern and Western.