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