Now Fastidius, writing about 430, in the time when intercourse with Gaul and Italy was still full, affords clear evidence that he knew, and on occasion used, the Vulgate. But the Vulgate was very new then, and he much more frequently quoted from the older version. Patrick, fifty years later, has indications that he had some slight knowledge of the Vulgate, if indeed these indications be not due to copyists. Instead of advance in knowledge, Patrick's writing shews isolation from the sources of new knowledge. Gildas, on the other hand, 100 years later, but while Britain was all under the heel of the pagan Saxon, and cut off from the Christian world, shews a very clear advance in the use of the newer version, as might be expected from one of the leading men in the great seminary of South Wales. It seems to me that this strengthens the belief that from and after the time of Martin of Tours, South Wales had means of access to continental scholarship by way of Britany, and not through Britain only. The point of special interest that comes out in all this investigation of the details of differences in quotations, is, that the edition, or recension, of the Old Version, used by British writers, was unlike any now known. It was, so far as we can ascertain, peculiar to themselves. We learn from Gildas that the British Church had one rite at least peculiar to itself, that of anointing the hands at ordination. The lessons from Holy Scripture, too, used at ordination, were different both from the Gallican and from the Roman use. In the early Anglo-Saxon Church this anointing the hands of deacons, priests, and bishops, was retained; hence it seems probable that other rites at ordination in the early Anglo-Saxon Church, which we cannot trace to any other source, were British. Such were, the prayer at giving the stole to deacons, the delivering the Gospels to deacons, the investing the priests with the stole. And what of the administration of the Two Sacraments? To their manner of administering the Holy Communion, Augustine did not raise objection. To their Baptism, he did. What, in detail, the objection was, we do not know. It is a very curious fact that the actual words to be used in baptising are omitted in the Stowe Missal, where full directions as to various rites connected with Baptism are given. If we may judge from some correspondence of Gregory at this date with Spain, it was probably a question between single immersion and immersion three times. Gregory, with a freedom of concession in which he more than any one in like position allowed himself, advised the retention of single immersion in Spain, because of the peculiar position of Spain with respect to Arianism. There was, curiously enough, a British bishopric in Spain at that very time.