Hellespont to the southern extremity of Greece; the second was the Alexandrian, which from time immemorial has been the liturgy of Egypt, Abyssinia, and the country extending along the Mediterranean Sea to the West; the third was the Roman, which prevailed throughout the whole of Italy, Sicily, and great part of Africa; the fourth was the Gallican, which was used throughout Gaul and Spain, and probably in the exarchate of Ephesus, until the fourth century.” {71} Now, the especially important bearing of these liturgies upon our subject is this, that in spite of enough of difference to shew that they are independent witnesses, they yet correspond most closely with one another in all main features, and particularly in their witness to the sacrificial doctrine, and the priestly office, in relation to the Holy Eucharist. And (as Mr. Palmer has pointed out), with regard to the one first named, the Oriental, existing documents enable us to trace this liturgy to a very remote period indeed, almost or quite to the Apostolic age; for he reminds us that in the time of Justin Martyr, whose writings are the “existing documents” of which he speaks, the Christian Church was “only removed by one link from the Apostles themselves.” {72a} Nor even is this all; for there is yet a fifth liturgy, of a date still earlier than these four already named, called the Clementine, and what is particularly remarkable in it is, that it agrees with those four great liturgies in all points where they agree with each other, as well as in their general structure. “Now, in all these liturgies alike,” says Mr. Carter, “the ancient sacerdotal terms in question are ordinarily used. In reading them, we open upon a scene which represents a priesthood of different degrees, with a complete ritual, ministering before God on behalf of the people, offering sacrifices, and communicating heavenly gifts and benedictions.” {72b}