Mrs. Wolfrey, whose inscription was dictated by the spirit of primitive Christianity.  The following is the inscription on Thorndike’s tomb at Westminster “Tu lector, requiem ei et beatam in Xto resurrectionem precare”.  On Bp.  Barrow’s tomb at S. Asaph’s “O vos transeuntes in domum Domini, domum orationis, orate pro conservo vestro ut inveniat requiem in die Domini”.  Both were written by their own direction:  other Protestant testimonies may be seen ap.  Srett. o. 462.]

[Footnote 18:  Pope Vigilius (A.D. 538.) in his epistle to Profuturus, bishop of Braga in Spain, says, that the canon never varied, but that on particular festivals “we make commemoration of the holy solemnity, or of those saints whose nativities we celebrate".]

[Footnote 19:  “The bread which we break is it not the communion of the body of Christ”. 1 Cor.  X, 16.]

[Footnote 20:  This custom we may consider with Palmer as a memorial of an ancient mode of communicating under both kinds united, which is still observed in the oriental churches:  Vol. 2, p. 146; or with Le Brim as a record of the practice of sending the particle to the priests of titular churches, T. 4.  Micrologus and others consider this mixture as a representation of Christ’s resurrection.  It is very ancient, as Sala shews.]

[Footnote 21:  “St. Paul calls the Eucharist 1 Cor.  X, 16 the cup of blessing which we bless.”  This incidental information vouchsafed to us in scripture, should lead us to be very cautious how we put aside other usages of the early church concerning this sacrament, which do not happen to be clearly mentioned in scripture”.  Tracts for the Times, Vol. 1, no. 34.  The “Mass” in Cranmer’s Form of prayer and administration of the Sacraments, which was declared by act of Parliament “agreable to the word of God and the primitive church” differs but little from the Roman mass above described.  See Pugin’s Letter on the proposed Protestant Memorial.  London 1839.]

[Footnote 22:  Macri in his Hierolexicon says, that the Cardinal kneels, to incense the Pope when seated, from respect to his cattedra or chair, which is the first see in the Christian church.  Others say from respect to his temporal sovereignty, the archbishops of Milan are incensed with the same formality.  This custom is mentioned in the 13th century by Card.  Giaconio Gaetano.  Ordo Romanus Sec. 112.  A certain love of proportion may have had its share in the origin of this ceremony, by which the same relative height is preserved between the Pope and the Cardinal in all cases in which the former is incensed.  Thus also the assistant Bishop, who holds the Missal for the Pope, kneels when He is seated, and stands when He stands.  We kneel to the Pope to receive his blessing, as we do to bishops and even priests; we also kneel from respect to his exalted dignity, not only as sovereign, but also as head of the Catholic church.  It is well known that the British peers kneel even to the empty throne of their sovereign.  Kneeling is a very ancient token of profound respect; it was paid to Joseph in Egypt, Gen. XLI, 43; to Elias, 4 Kings I, 13 etc.]