NOTE Cross of our Saviour, in the external Sign thereof, being as much vilified XXIV. and despised by furious Puritans in these days, as ever it was by frantic

Pagans of old, why may not God, to teach men better manners, and to check this exorbitancy against the Sign of our dear Redeemer's death, do now, as He hath done in the days of old, and shew some sign and token to magnify the thing so much despised."-Appeal, p. 275, &c.

And again, to the charge of the Puritans, that he used the Sign of the Cross "not only in Baptism," but elsewhere, he rejoins thus:

666 "Not only in Baptism,' ye say: tell me then, are ye come so far towards the Church of England, as to allow signing with the Cross in Baptism? . . There is hope you may grow in time, upon better advice, in love and practice with the Sign of the Cross in the forehead and elsewhere. If it be not superstitious to sign it in the forehead, why is it to sign any other part of the body? Why more out of Baptism, than in Baptism? What hindereth but that I may sign myself with the Sign of the Cross in any part of the body, at any time; at night, when I go to bed, in the morning, when I rise; at my going out, or at my returning home? The ancient Church so used it out of Baptism, ordinarily; and so may we.”—Ibid.

IV. Dean Hickes writes thus, expressing his regrets for the loss of the ordinary use of this Sign of the Cross:

"As for the transient Signs of the Cross which in the pure ancient times were used in religious worship, I very much approve of the use of them; as we do in Baptism; and as I would have done in Anointing the Sick with oil, and persons Confirmed with Chrism, were we so happy as to have those primitive religious rites and usages restored."-Supplement of Additions to the Third Edit. of Dr. Hickes' Two Treatises, p. 46.

NOTE XXV.

A. Unction with Chrism is a Mystery, in which the baptized believer, being anointed with holy Chrism on certain parts of the body, in the Name of the Holy Ghost, receives the Gifts of the Holy Ghost for growth and strength in spiritual life.—Orthodox Catechism, p. 59.

I. According to the First English Ritual Confirmation was administered both by Unction with Chrism and by the Imposition of the Bishop's Hands: by that now in use the Imposition of the Bishop's Hands alone is retained, prayer being made at the same time for the seven-fold Gifts of the Holy Ghost. And it is acknowledged in the Russian Catechism that the Apostles themselves conferred the Gift of the Holy Ghost in this way.

XXV.

II. Thorndike, going over the Five lesser Sacraments in order, speaks NOTE thus of Confirmation: "The Gift of the Holy Ghost, which Baptism promiseth, dependeth upon the Bishop's blessing."-P. 118.

III. The Scottish Bishop Rattray has the following:

"As in the first creation, God first made Man, and then breathed into him the Breath of Life; so in this New Creation or Regeneration, after our death unto sin, and burial with Christ, by going under the water, we are raised out of it again pure and clean, as created anew in Christ Jesus, and made a holy temple for the divine Spirit to dwell in. And being thus regenerated in Baptism, the Holy Ghost, the principle of this New Life, answering to the Breath of Life in the first creation, is infused into this His temple by Confirmation." And then he continues thus :

"The Symbol by which this Spirit was conferred in the primitive Church, from the very days of the Apostles, was Chrism, with the Sign of the Cross, and the Laying on of the Hands of the Bishop: and the Spirit itself, as thus conferred in Confirmation, is called Unction, and is the Seed of the Father, the Spirit of Adoption, by which we cry Abba, Father, and have freedom to draw near unto God in full assurance of faith; by which we become the sons of God, and if sons, then heirs, and co-heirs with Christ, our elder Brother, of the heavenly inheritance. And thus our Baptismal regeneration is completed by our being born again both of Water and of the Spirit."-Instructions, &c. p. 17. § ix. and x.

IV. The same writer quotes as follows from Dr. Hickes' Translation of St. Pacian, To the Catechumens:

666

The same excel

"For neither will he seem to be admitted into the Church, who has not believed, or to be begotten by Christ, who has not received the Spirit... But these things cannot be accomplished otherwise than by the Sacrament of Baptism, and Chrism, and the Bishop. For they are purged from Sin by Baptism; by Chrism the Holy Ghost is shed upon them; and both these we obtain by the hand and mouth of the Bishop. And so the New Man is born again, and is renewed in Christ.' (P. 536.) lent Dr. Hickes to Mr. Nelson writeth thus: 'Pray, Sir, do but recollect upon how many subjects I was invited to discourse by this very citation of St. Pacian, concerning the way whereby fallen man recovers the supernatural principle of the Spirit of God, by which we are regenerated, and made new men. If you can remember no more than what from thence I discoursed on the subject of the moral Shechina, from the New Testament and the Book of Wisdom; of receiving the Spirit by the ministration and prayer of the Priest or Bishop in Baptism, and by Imposition of the Bishop's hands, and by Chrism; and in discoursing of which I gave you my reasons, for which I thought it a Rite of the Apostolical age, and wished it restored to the Church; and what I wrote of Repentance, by which we recovered the Spirit again, when we had lost it by deadly sin after

NOTE Baptism and Confirmation, I hope you will discharge me from the labour XXV. of making my discourses upon them again."-Thus far Dr. Hickes, as quoted by Bishop Rattray.

V. In the Scottish Catechism of Aberdeen, we have the following:"Q. What is the next thing (after a valid Baptism) necessary to qualify us for the holy Communion? A. Confirmation by a Bishop of the Catholic Church. Q. Why is this necessary? A. To implant that Principle of spiritual life in us, which the holy Eucharist is designed to nourish.”—P. 41. And again :-"Q. What is Confirmation? A. The Seal or completion of Baptism. Q. What is its effect? A. The being Anointed with the Holy Ghost, in order to be perfect Christians. Q. How is this blessing to be obtained? A. Every baptized person is to be presented to the Bishop. Q. When? A. As soon after Baptism as may be. Q. How does the Bishop convey the Holy Ghost to him? A. By Laying his Hands upon him, and praying that he may receive the Holy Ghost. Q. Was there no outward sign or symbol anciently used at Confirmation? A. Yes; the Person Confirmed was signed or sealed with the Sign of the Cross, and anointed with Holy Ointment? Q. What was the signification of the Chrism or Ointment? A. It represented the inward Unction of the Holy Ghost. (See John ii. 20. 27.) Q. How do you know that all Christians were Confirmed? A. Because Confirmation, or the Laying on of Hands, is placed among the Fundamentals of Religion, as well as Baptism." (Heb. vi. 1, 2.)-P. 30.

VI. And in the Catechism of Bishop Jolly, used in the Scottish Church: "Q. How does the Holy Spirit operate in that sacred Institution, by which we are made Christians? A. He sanctifies the waters of Baptism to the mystical washing away of sin, and thereby prepares for Himself a temple to dwell in. Q. And by what means does He enter more fully into this His temple? A. By prayer, and the Laying on of Hands in Confirmation, which, being used by our Lord's Apostles, has been wisely continued by the Church. Q. For what end is the Holy Spirit thus given to Christians? A. To be a principle of spiritual life within them, the sacred bond, which unites them as members to Christ their Head." (p. 30.) And at pp. 57, and 58, Confirmation is called a "Mystery" and a "Sacrament;" and is said "to have spiritual efficacy, conveyed in a supernatural way by virtue of Christ's institution." And again: "Q. What account does the Scripture give us of that Apostolic Ordinance? A. We are told, that the Apostles, by direction of the Holy Ghost, and in imitation of our Lord's own practice, did Lay their Hands upon baptized Christians, 'that they might receive the Holy Ghost.' Q. And did such Christians receive the Holy Ghost in a miraculous manner? A. Not always in a miraculous manner, but in an ordinary way, for all the purposes of Sanctification. Q. And is this benefit of very great consequence to Christians? A. Surely

XXV.

it is; because in the sixth chapter of the Epistle to the Hebrews, it is NOTE mentioned next after Baptism among the fundamentals of our religion. Q. How do you distinguish the respective benefits of Baptism and Confirmation? A. By Baptism we are made members, by Confirmation we become living and animated members of Christ's Mystical Body, and are sealed as His unto the day of redemption."-P. 59.

VII. And lastly, in the Scottish Catechism of Brechin, we are taught that; "The ordinance of Confirmation has always been considered as the Seal or Completion of Baptism." And afterwards more fully: "Q. What is the purpose of Confirmation? A. It is to confirm and perfect that which the grace of God's most holy Spirit has already begun in Baptism. Q. What particular grace, or spiritual benefit, is conveyed in Confirmation? A. They, who receive it rightly. . . . . receive an increase of the manifold gifts of the Holy Ghost the Comforter, to strengthen and establish them in the faith and obedience of the Gospel. Q. What authority does the Church furnish for the use of this Rite? A. Ecclesiastical history proves that it has been practised by the whole Christian Church from the earliest time, and that the ancients deemed it necessary to the completion of Baptism. Q. What (besides miraculous gifts in some cases) did all receive by the Laying on of Hands? A. All, who were duly qualified, received a Gift more precious than the power of working miracles, namely, the ordinary graces of the Holy Spirit, which ever were, and ever will be needful for the sanctification and salvation of Christians."-P. 54, &c.

NOTE XXVI.

A. The Communion is a Sacrament in which the believer,
under the forms of bread and wine, partakes of the very
Body and Blood of Christ, to everlasting life.-Orthodox
Catechism, p. 61.

I. In the first English Liturgy we have the following rubric :-
"Men must not think less to be received in part" (of the consecrated
Bread) "than in the whole, but in each of them the whole Body of our
Saviour Jesus Christ."

II. From the Catechism of the Church of England :

"Q. What is the outward part, or sign in the Lord's Supper? A. Bread and Wine, which the Lord hath commanded to be received. Q. What is the inward part, or thing signified? A. The Body and Blood of Christ, which are verily and indeed taken, and received by the faithful in the Lord's Supper. Q. What are the benefits, whereof we are partakers thereby? A. The strengthening and refreshing of our souls by the Body and Blood of Christ, as our bodies are by the bread and wine."

NOTE
XXVI.

III. Bishop Nicholas Ridley :

"Both you and I agree in this, that in the Sacrament is the very true and natural Body and Blood of Christ, even that which was born of the Virgin Mary, &c."-Foxe, Acts and Monuments, p. 1598. whence the same is quoted by Archbishop Laud in his Conference with Fisher. § 35.

IV. Bishop Andrewes, quoting from Durandus with approbation, says:— "Verbum audimus, motum sentimus, modum nescimus, præsentiam credimus."-Resp. ad Apol. Card. Bell. c. i. p. 11.

V. Hooker writes as follows:

"These Holy Mysteries, received in due manner, do instrumentally both make us partakers of the grace of that Body and Blood, which were given for the life of the world, and besides also impart in true and real though mystical manner, the very Person of our Lord Himself, whole, perfect, and entire, as hath been shewed."-Eccles. Polit. v. c. 67.

VI. Bishop Overall, who drew up that part of the English Catechism which relates to the Sacraments, has left the following:

"Before consecration we call them God's 'creatures of bread and wine;' now we do so no more, after consecration. . . . And herein we follow the Fathers, who after consecration would not suffer it to be called bread and wine any longer, but the Body and Blood of Christ."

And again: "It is confessed by all Divines, that upon the words of the Consecration, the Body and Blood of Christ is really and substantially present, and so exhibited and given to all that receive it; and all this not after a physical and sensual, but after a heavenly and incomprehensible manner. But there yet remains this controversy among some, whether the Body of Christ be present only in the use of the Sacrament, and in the act of eating, and not otherwise? They that hold the affirmative, as the Lutherans (in Confess. Sax.) and all the Calvinists, do seem to me to depart from all Antiquity, which place the presence of Christ in the virtue of the benediction used by the Priest, and not in the use of eating the Sacrament. And this did most Protestants grant and profess at first, though now the Calvinists make Popish magic of it in their licentious blasphemy."-From the "Additional Notes to Nicholls' Comment. on the Common Prayer."

VII. Dr. Sutton has these words:

"The Son of God, respecting our weakness, hath conveyed unto us His Body and Blood, after a divine and spiritual manner, under the forms of Bread and Wine." And so the Advertisement at the end of The First Book of Homilies "under the forms of Bread and Wine."

VIII. Baily, in his Practise of Piety :

"How can those bodies, which have been nourished with the Body and Blood of the Lord of life, but be raised up again at the last day?"