hand others asserted, that the use of Chrism came in by reason of Confirmation's almost immediately following Baptism in the primitive times; that, when Confirmation came to be deferred in point of time, unction was used as a remnant of the former; so that there came to be two distinct anointings, the unction on the head of the recipient by the Priest in Baptism, and 'the chrism on the forehead by the Bishop in Confirmation."

§. 4. We are met with considerable difficulty, when we inquire about the purport and object of Confirmation. And it is a suspicious circumstance, that, in examining the portion of the Canon Law devoted to this subject, we find the authorities alleged out of the false Decretal Epistles and Councils too late and local to enable us to assume them as specimens of a fair induction. But the theory generally followed is that of Aquinas; which proceeds on the ground of analogy between the physical and spiritual life of man, and the difference that there is between birth and growth. "As a man then receives spiritual life by Baptism, which is spiritual regeneration, so in Confirmation he receives a certain perfect age of spiritual life." But that this could not have been the original theory of Confirmation is shown, I conceive, by the important Rubric already quoted from S. Gregory's Sacramentary; which proves that Baptism and Confirmation. were administered to infants on the same day. But birth and growth to a perfect age could not conveniently be symbolized as coincident. And therefore the rite naturally came to be deferred, until persons were come to years of discretion. Another theory implies, that it was ordained to meet the special spiritual difficulty of confessing the Faith in time of persecution. But, beside the fact of the absence of all Scriptural grounds in its favour, the administration of Confirmation in times of peace and also to infants tells against this

theory. A third maintains, that, "as by Baptism a person participates in spiritual things, and the soul is disposed to the more easily receiving grace; in Confirmation he is made. stronger, and grace is infused against the snares of the devil. For when a man fights daily among invisible enemies by Confirmation the spiritual combatant is strengthened against the efforts of the devil. Whence he who is confirmed is stronger to resist the wiles of the devil than he who is only baptized. For the HOLY GHOST is conferred, Whom the Apostles formerly conferred by the imposition of hands only." This view is taken by the Epitomator of the Canon Law, who says that "the HOLY GHOST herein supplies strength and increase to grace." And it seems in accordance with our Order of Confirmation, where the Bishop prays that GOD may' strengthen' the confirmed "with the HOLY GHOST, and daily increase in them His manifold gifts of grace." w Is this generally true? If only in exceptional cases, the statement lies not to the purpose of Dogma. The sacrament of Confirmation may by some be entitled 'the seal of the LORD.' If they mean thereby the instrument conferring a special grace, where is the proof? If they mean the solemn ratification of their engagement in the baptismal covenant, when infants, (the common Anglican theory,) then is it most correctly called the Sealing of the covenant and the Confirmation of baptismal vows, though the significant unction by the bishop be unwisely omitted, and the distinct theory now set forth be not found expressed earlier than in the ninth century by Agobard archbishop of Lyons. On an obscure subject I prefer the judgment of Thorndike, that Confirmation is an act, whereby the bishop as chief pastor acknowledges the baptized for part of his flock, in token of the unity of the Church; and the baptized renews the covenant of baptism, as internally, so also in regard to the Church. The theories already noticed are but scholastic deductions from the vague rhetoric of earlier writers. (See Thornd. IV. Pt. I. pp. 372, 468.)

Panormitan. in I. Part. I. Decret. tit. De Consuetudine, c. 4. Lancelotti Instt. Juris Canon.

Lib. ii. tit. iv. §. 2.

* See also S. Gregory's Sacramentary, ubi supra.

413

CHAPTER XXVI.

OF THE HOLY EUCHARIST.

Holy Sa-
And, as it

'Eucharist,'

§. 1. WE come now to the consideration of the crament of the Eucharist or Supper of the Lord. is almost beyond any other doctrine mixed up with controversial and conflicting statements, I will endeavour to confine myself as much as possible to what the Fathers of the undivided Church have gathered out of Scripture concerning it. The name usually given to it in the Primitive Church was EUCHARIST, that is, the thanksgiving, by way of excellence; for in commemorating the Death of CHRIST all was summed up in that stupendous mercy. Immediately, the name was borrowed from the Anaphora or Consecration Prayer, in which all God's mercies to His people were particularly rehearsed. Thus S. Justin writes: "Then bread and a cup of wine and water is offered to the president of the brethren. And he, having taken it, sends up praise and glory to the FATHER of all, through the Name of the SON and of the HOLY GHOST; and makes thanksgiving at great length for that we are vouchsafed these things And this food is called with us Eucharist, whereof no one is allowed to partake but he that believes what is taught by us to be true, and has been washed with the baptism for remission of sins and regeneration, and so lives as CHRIST has enjoined." And Origen says; "The Bread called Eucharist is a symbol of our thanksgiving towards GOD." The second name, which is customary with us, is that of the Holy Communion. Instances of it are comparatively rare in Antiquity; probably because it denotes a part Orig. cont. Cels., Lib. viii. p.

* S. Justini M. Opp. p. 97.

428.

of the terms Commuper of the

nion,' 'Sup

LORD.'

Reason of the institution of the Eucharist.

of the sacred action, and not the whole. The third name,
which finds peculiar acceptance among moderns, is that of the
Supper of the Lord. It is recommended by the fact of its
being Scriptural. But the Scripture-use of the term will be
found to prove too much. For it embraces (in S. Paul's
use of it) the ordinance of the Agape or love-feast as well as
the mysterious Sacrament of CHRIST'S Presence; as any candid
person will feel on examining S. Paul's words. "When ye
come together therefore into one place, this is not to eat the
LORD's Supper. For in eating every one taketh before other
his own supper and one is hungry and another is drunken.” a
And when the Agape had been disused, it was still usual to
retain a shadow of it in the peculiar observance of Maundy
Thursday, the evening of the Last Supper. The Third
Council of Carthage refers to some observance of the sort
where it says,
"that the Sacraments of the altar be not cele-
brated by men except fasting, save on the one anniversary
day, whereon the Supper of the LORD is celebrated." S.
Augustine employs the term, as, where he says; "Why then
do ye not only take the food of your table with such persons
against the Apostle's precept, but also communicate the
Supper of the LORD'S Table?"c

§. 2. To expound the reason of the institution of the Eucharist "for the continual remembrance of the sacrifice of the death of CHRIST, and of the benefits which we receive thereby," I can find no words more suitable than those of Damascene. "By His Birth or Incarnation," he says, "by His Baptism, and Passion, and Resurrection, He delivered our nature from the sin of our forefather, from death and

Thus, in the Council of Illiberris
A.D. 305, Can. iii. "Placuit ulterius
eis non esse dandam communionem,
ne lusisse de Dominica communione
videantur." (ap. Labbe. Tom. I. p.
1101.) Fernando Mendoza thus
interprets the words; though Alb-
aspinæus will have them to refer
to the right of communion or fel-
lowship among Christians, which
yet is symbolized by our partaking
of that one bread.'
6
"For we being
many are one bread, and one body:
for we are all partakers of that one

bread." (1 Cor. x. 17.)

1 Cor. xi. 20, 21. Conc. Carth. III. Can. 29, ap. Labbe. Tom. II. p. 1171.

S. Aug. Contra Epist. Parmeniani, Lib. iii. c. 2. Tom. IX. p. 60. Cardinal Bona recounts the names given to the whole Eucharistic action, as Collecta, Dominicum, Agenda, Communio, Oblatio, Liturgia, Mystagogia, Synaxis, Telete, Anaphora, Prosphora, Economia. (Rerum Liturgicarum Lib. i. c. 3, Opp. p. 334.)

corruption, and became the firstfruits of the resurrection; and set Himself as a pattern, that we also following His steps may become by adoption, what He is by nature, sons and heirs of GOD and joint heirs with Him. He gave us then a second birth; that, as being born of Adam we were made like unto him, having inherited his curse and corruption; so also being born of Him we should be made like unto Him, and inherit His immortality and blessing. But since this Adam is spiritual, His birth must needs be spiritual, and in like manner His meat. Again, since we are double and composite, our birth must needs be double also, as likewise our meat composite. Our birth then was given us by water and the SPIRIT, I mean by holy Baptism; but our meat is the Bread of Life Himself, our LORD JESUS CHRIST, Who came down from heaven. For, when He was about to undergo death voluntarily for us, in the night when He surrendered Himself, He disposed a New Testament to His holy apostles, and by them to all that believe in Him. Having then eaten the old passover with His disciples in the upper chamber of the holy and glorious Sion, and having fulfilled the Old Testament, He washed their feet, supplying a symbol of holy Baptism. Then having broken bread, He gave to them, saying, 'Take, eat; this is My Body, which is broken for you'd for remission of sins.' And in like manner having also taken the cup of wine and water, He gave to them, saying, ‘Drink ye all of it; this is My Blood of the New Testament, which is shed' for you'f' for the remission of sins.' 'Do this in remembrance of Me. For as often as ye eat this bread, and drink this cup, ye do show the LORD'S death' and confess His resurrection, 'till He come." "h The commemorative character of the Eucharist is further established by S. Justin Martyr; who speaks of "the bread of the Eucharist, which, in remembrance of the passion which He suffered for the men whose souls are purified from all wickedness, our LORD JESUS CHRIST commanded us to offer (TOLETV); that we might at the same time give GOD thanks

d 1 Cor. xi. 24.

• S. Matt. xxvi. 28.

S. Luke xxii. 20.

* S. Matt. xxvi. 27, 28.

h 1 Cor xi. 25, 26.-S. Jo. Damasc. De Orthod. Fide, c. 90.