effects to the act of eating only as well as to that of eating and drinking.  “He that eateth this bread shall live for ever” etc.  In fact since His resurrection “He dieth now no more”:  His body and blood and soul and Divinity are united together for evermore, and consequently the communicant receives under the form of bread alone Christ himself whole and entire.  The Latin church prescribed the general reception of communion under one kind, in order to obviate accidents which frequently arose from the indiscriminate use of the chalice, and in opposition to the error of the Hussites:  Thus Paul II took occasion from the presence of Frederic III at Rome, to give a public and illustrious proof of the condemnation of this new heresy by the church, by giving communion under one kind only to the Emperor, and also to the deacon and subdeacon, who generally communicate under both kinds when the Pope sings mass.  In the Greek and other oriental churches communion is administered under one kind to the sick and others who are prevented by distance from communicating in the churches.  The general communion customary on holy-thursday is prescribed by the English bishop Walter in the 10th century, in the capitulary of Theodulph of Orleans, and by all ancient pontificals and missals, according to Martene T. 3, p. 98.  It is practised also by the Greeks, as Leo Allatius testifies.  De consensu utriusque Ecclesiae lib. 3.  Palmer (Vol. 2. p. 76) says “It is not essential to the validity of the Sacrament, that the bread should be whole and entire before consecration, and broken afterwards:  but the Universal practice of the Christian church, derived from the apostles and from Jesus Christ himself ought not to be infringed in this matter”.  Yet even Bp.  Middleton whom he quotes in the same page, says “When there were many communicants, in primitive times, there were several cakes or loaves, in proportion to the number:  and it took some time after the consecration was finished, to break and divide them for distribution”.  Each person communicated from his own offering:  hence S. Augustine says “Erubescere debet homo idoneus si de aliena oblatione communicaverit” Serm. 215 de Temp, any longer justification of the general practice of the Roman church would therefore be superfluous.]

[Footnote 61:  “From the frequent mention of oil in scripture as the emblem of spiritual gifts it was actually used in the primitive church in the ceremonies of admitting catechumens, and in baptising”.  Tracts of the Times, Vol. 1, no. 34.]

[Footnote 62:  Our ardent love of this classic soil tempts us to insert the following noble instance from Cicero (pro Milone XXXI) “Vos enim jam Albani tumuli atque luci vos, inquam, imploro alque tester vosque Albanorum obrutae arae, sacrorum populi Romani sociae et aequales, quas ille praeceps amentia caesis prostratisque sanctissimi lucis substructionum insanis molibus oppresserat:  vestrae tum arae, vestrae religiones viguerunt, vestra vis valuit, quam ille (Clodius) omni scelere polluarat:  tuque ex tuo edito monte, Latiaris sancte Jupiter, cujus ille lacus, nemora, finesque saepe omni nefario stupro et scelere macularat, aliquaudo ad eum puniendum oculos aperuisti:  vobis illae, vobis vestro in conspecta serae sed justae tamen et debitae paenae solutae sunt".]