was made in some part of almost every Christian office.  The administration of baptism was succeeded by various rites in the primitive church; among other the newly-baptised were clothed in white garments.  Formerly also confirmation followed immediately after baptism”.  I have extracted the preceding passages from different sections of Palmer’s 5th chapter, vol. 2:  coming from a clergyman of the church of England, they are important admissions, and they dispense with the necessity of my proving the antiquity of these various baptismal riles.  The reader may see proofs of them collected in Palmer (loc. cit.) Martene T. 1:  cap. 2, etc.]

[Footnote 135:  Palmer says, that in confirmation, to the rites of prayer and imposition, of hands was added “that of anointing with an unguent or chrism, made of oil and balsam, and hallowed by the prayers of the bishop.—­We learn from the writings of Tertullian and Origen, that it was already customary both in the east and the west at the end of the 2nd or beginning of the 3rd century.  This chrism was intended to signify the grace of the Holy Spirit then conferred”.  Palmer, Or.  Lit. vol. 2, p. 199.  If this unction had not been of apostolic origin, it would not have been customary in all churches at so early a period.]

[Footnote 136:  At S. John Lateran’s, when the Agnus Dei is said, the ancient custom is preserved, which was originally established by Pope Sergius, of saying Miserere nobis three times, and not Dona nobis pacem, which words were introduced into the liturgy, (according to Innocent III, De Myst Missae) about the 10th century, in time of schism.]

[Footnote 137:  Orders are generally conferred on the saturday of each ember-week, besides the saturday before passion and easter sundays.  A minute detail of the numerous ceremonies of ordination can not be expected in a work on the ceremonies of holy-week.  The reader may find them all enumerated in the Pontifical, and on their antiquity he may consult Morinus, De Ordinationibus; Martene, De Ant.  Eccl.  Rit. t. 2. etc.  On the service of holy saturday see the MS. Pontifical of the Apamean church and various Ordines ap.  Martene, lib.  IV, c. 24.  Formerly after the mass there was general communion; and at Rome no Vespers were said (Alcuin), and 7 altars were consecrated.]

[Footnote 138:  In the afternoon the parish-priests bless with prayers and holy water the houses and paschal food of their parishioners.  In the Ordo Romanus, besides the blessing of milk and honey, there is a formula of benediction of a lamb and other food.  Durandus also (lib. 6 Ration.) mentions the blessing of the lamb, a custom which is preserved at Rome till the present time.  The shops of the pizzicaroli are illuminated and gaily decorated, probably because they have peculiar reasons to rejoice at the conclusion of the austerities of lent.]

[Footnote 139:  For the ceremonies of Easter-sunday see The Pontifical Mass sung at S. Peter’s on Easter-sunday etc.  By C.M.  Baggs.  D.D.  Rome 1840.]