0, or 470, or 570, used Jerome's Vulgate Version,
or the earlier and ruder Latin Version which preceded it. Of that ruder
version there were many differing editions--so to call them. Jerome got a
number of copies of it, before setting to work, and he found almost as
many differing revisions as there were copies.

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