[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.] [Footnote 23: "O that an angel" says St. Ambrose, "would appear to us also, when incensing the altar, and offering sacrifice". Expl. in. Luc. l. 1, c. 25, n. 9.] [Footnote 24: Incense is, as we shall see in c. 2; an emblem of prayer, and in this sense it is offered to the B. Sacrament, to Christ represented by the crucifix, and adored on the altar. The gospel is incensed to signify the sweet odour which it communicates to our souls; and the ministers of God, to signify, according to St. Thomas, that God maketh manifest _the odour_ of his knowledge by us in every place: "For we are unto God _the good odour_ of Christ in them who are saved, and in them who perish". 2 Cor. II, 14, 15. In fine the bread and wine offered to God are incensed to signify the spices with which the body of Christ was embalmed in the tomb; such at least is the explanation given in the Liturgy of St. Chrysostom; and it is from the oriental churches that the Latin church has taken this last practice. Incense is a token of respect in these and other cases.]