Elements of Bread and Wine that they are sanctified and consecrated and become the Body and Bloud of our Saviour by the power and operation and descent of the Holy Spirit upon them can no more infer a substantial change in the one then in the other There is no mention made of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in any Liturgy Creed or Prayer the word being wholly new and altogether unknown till the latter end of the last Century when it was first used as I hope I may pardonably conjecture by Gabriel Archbishop of Philadelphia in his Treatise of the Seven mysteries who though otherwise a zealous defender of the Rites of the Greek Church yet living at Venice and not unacquainted with the niceties and subtilties of the Latine School-men might easily be wrought upon to bring in this new word in a way of compliance with the Doctrine of Rome of which Jeremias Patriarch of Constantinople who made him Archbishop seems to be utterly ignorant For he far more agreeably to the rules of modesty and truth in his Declaration of the Faith of the Greek Church in the matter of the Sacrament in his Answer to the German Divines says onely thus much that the Catholick Church believes that after the Consecration the Bread is changed into the very Body of Christ and the Wine into his very Bloud by the Holy Spirit without defining more particularly the nature and manner of the Change Nor do I find that this word began to be of common use at least in the publick and authentick Writings of the Church for several years after For the two Synods that were held at Constantinople on purpose to condemn and anathematize the Confession of Faith published by that great man Cyrillus Lucaris Patriarch of that See the one under his immediate Successour Cyrillus of Berrhoea in the year 1638. the other under Parthenius in the year 1642. seemed to abstain religiously from the use of it each of them onely declaring that the Elements by the blessing of the Priest and the descent of the Holy Spirit upon them became the true Body and Bloud of Christ Afterward indeed in the year 1643. there was a Confession of Faith made in the name of the Eastern Church in the way of Question and Answer in the lesser Russia approved of by Parthenius and the three other Patriarchs and several Metropolitans though not published till the year 1662. wherein together with this new word they establisht the doctrine of Transubstantiation After these words the Prayers above mentioned there presently follows a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Transubstantiation and the Bread is changed into the true Body of Christ and the Wine into his true Bloud the Species which appear onely remain and this according to the Divine dispensation But if we reflect upon the state and condition of the Greek Church at that time and consider by what arts and by whose assistence Cyrillus Lucaris was first deposed by the Turks and afterwards strangled and his ingratefull Successour advanced into his throne it will cease to be a matter of wonder to us that this man who had studied Philosophy in his younger days under the Jesuits at Galata and was wholly governed by them whose end too was as dismall as his Predecessour's he being banisht to Tunis and there by order of the Port strangled and the rest of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Latinizing Bishops should renounce the Faith of their Ancestours and determine thus boldly And how they have been wrought upon since in the Synodus Bethleemitica to come up more fully to this and several other Tenents of the Roman Church shall appear hereafter The Romanists are now aware that there is no hope and likelihood of reconciling Greece by blustring and force and therefore they betake themselves to closer arts and methods of subtlety the Greeks bred up in the College of that Nation at Rome especially after they have finished a course of study being sent into Turkie upon a design of working an Union and of reducing their Countrymen from the scandal and guilt of Schism and Heresy who are permitted to dissemble their Communion and oftentimes are advanced to great Dignities in the Church to whom being men of great eloquence and wit and learning and policy I believe these Alterations are chiefly to be ascribed In the mean time let the Zelots of the Roman Church triumph that the present Greeks declare absolutely for them we need not envy them a victory which they have gained by such base and treacherous Arts not to say Bribery But however this is one great argument that the opinion of Transubstantiation is wholly new among them that they have not much studied the point but heedlesly take it upon trust with an implicite faith For when their Bishops and Priests are urged with the horrid and monstrous consequences of it fully made out from Scripture and Philosophy they stand amazed and return no other answer but this that it is a great Mystery and not to be disputed 'T is certainly a great an holy a venerable Mystery this we most readily and heartily acknowledge but how much better had they consulted the honour of the Christian Religion and the peace of the Church had they not proceeded so boldly and blindly to such a peremptory definition The Greeks use Leavened bread in the Sacrament which practice of their Church they defend with great fierceness as if our B. Saviour had clearly and in express terms forbad the use of Azymes For so they interpret the words of the Institution that Christ said of Bread not of Azyme that it was his Body as if there could be no Bread truly and properly so called without a mixture of Leaven in it But that which they most rely upon is an imagination that our Saviour in the celebration of the Passeover anticipated the usual time of the Festival and kept it a day before which they think may be proved from S. John 18. chap. v. 28. and chap. 19. 14. that is Lunâ decimâ tertiâ or the thirteenth day of Nisan at the evening and consequently that he used leavened bread And some of the Greek Writers who managed this controversy formerly were so ridiculously impudent as to assert that there was a piece of that very leavened bread which our Saviour at his last Supper consecrated reserved among other Reliques in the Chappell belonging to the Emperour's palace in Constantinople at what time that City was taken by the Latines While they urge the necessity of using Leavened bread in the Sacrament with an intemperate not to say an unreasonable zeal against the Latines whom they therefore reproach with the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Azymites and aggravate as a horrid and grievous defect and fault the quality of the Bread whether leavened or unleavened being in it self a matter of small moment and meer indifference and no way essential to the Sacrament the Schism upon the
the Greeks universally hold them so necessary and essential to the Sacrament that unless they are entirely and distinctly pronounced they think that it is not so much the Sacrament of Baptism which is celebrated as a ludicrous imitation or heretical and profane abuse of it They never use the same water a second time but if two or three Infants are to be baptized at the same time so often they empty and fill the Laver. But the water which has been made use of for this or the like sacred purpose is not thrown away into the street like other common water but poured into a hollow place which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under the Altar where it is soaked into the earth or finds a passage Soon after a Prayer or two being interposed the Priest proceeds to anoint the newly-baptized Infant lately covered with its Mantle and Swaddling-cloaths for in the Greek Church Chrismation is inseparable from Baptism and though reckoned as a distinct Mystery as indeed it is is in a manner a necessary appendage and complement of it according to the 48. Canon of the Council of Laodicea which orders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the baptized persons to be anointed with the heavenly Chrism Which Chrism as Matthaeus Blastares explains it out of Zonaras and Balsamon whose words for the most part he retains being sanctified by Prayer and the invocation of the Holy Spirit sanctifies the persons anointed with it and makes them partakers of the heavenly Kingdom of Christ unless impenitence and impiety of life afterwards alienate and render them unworthy of it Confirmation among the Greeks consists of this one single Rite and is therefore called by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnguent or Chrism or joyntly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the unguent of Chrism and peculiarly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Seal or Obsignation This being practised onely upon Infants newly baptized and that without Imposition of hands this material part of the Rite having been for several Ages neglected by the Greeks and not reiterated and repeated when they are adult and grown up some Zelots of the Roman Communion making no distinction between the mysticall Rites of the Christian Religion neither making allowances for different customs and usages which seldom keep at the same stay but alter and vary in the whole or in part at least as if every punctilio and circumstance in the Ceremonial part were essential hereupon have objected the want of it to the Greeks and maintain with great zeal and fury that they have no such thing as Confirmation among them These differences have been carried on with great animosities on both sides and have helped to make the Schism irreconcileable the Greeks upon the reproaches made them by the Latines that the Chrismation used by their Priests is unlawfull and a meer usurpation of Episcopal right and power growing more and more obstinate as may be seen from the Encyclicall Epistle of the Patriarch Photius who does as sharply reflect upon the Roman practice fomenting and keeping up the controversy which had been started long before with great heat For that he was not the first who by his wit and power introduced the present custom among his Greeks as some have imagined I could demonstrate by undeniable testimonies if it were agreeable and proper to mix controversies in this present Compendium and Narrative This Anointing and Obsignation is made upon the forehead eyes nostrills mouth ears breast hands and feet the Priest repeating these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Seal of the gift of the Holy Spirit Amen Which form they derive from the Assessors of the Council of Constantinople held in Trullo and thus explain as if the Priest had said at large With the anointing of this holy Ointment thou art sealed and confirmed in the graces of the Holy Spirit which thou receivest for confirmation of thee in the Christian Faith The reason of which form is assigned in their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Confession As the Holy Spirit formerly descended upon the Apostles in the shape of fire and poured upon them his Gifts in like manner when the Presbyter anoints the baptized person with holy Oyl the Gifts of the Holy Spirit are poured out upon him from above And to this they apply the words of S. Paul 2 Cor. 1. 21 22. Now he which establisheth us with you in Christ and hath anointed us in God who hath also sealed us and given the earnest of the Spirit in our hearts But as for the anointing part they quote no higher authority then the writings which bear the name of Dionysius Areopagita Though this Oyl be used by Presbyters in the performance of this Rite yet it is onely blest and sanctified and made fit for use by the Patriarch or Bishops as is expresly asserted by Gabriel Philadelphiensis and in the Catecheticall Confession and in the Bethleemitick Synod This is done on Thursday in the Holy week They are wonderfull curious in the composition of it it being made up of Storax Balsam Cassia Myrrh and the decoction of twenty several Drugs Seeds and Plants added to and mixed with Wine and Oyl a Catalogue of all which Ingredients you may find in the Euchologion This is afterward distributed and put into round bottles or vialls either glass or glazed over called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but often 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Alabasters in allusion to the Alabaster box of ointment which S. Mary Magdalen brake and poured upon our Saviour's head When they deny the reiteration of this Rite it is with an exception of one particular case for when Hereticks or Apostates sensible of their errours and impieties are re-admitted after just proofs of a hearty and sincere repentance into the bosome of the Church they are confirmed again after the same manner as when they were first Christned by the grace of the Holy Spirit in the holy Faith which they now profess And herein they follow the 7. Canon of the Council above-mentioned But this is scarce ever practised of late it being death for a Renegado to renounce Turcism and embrace Christianity Before I mention the Rites and Ceremonies used at the celebration of the holy and august Sacrament of the Body and Bloud of our Lord it will be necessary to premise somewhat concerning their Liturgick Books The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though in the general it is used of Prayer or any part or office of the sacred ministery of Religion is restrained to this great and tremendous Mystery called sometime for distinction-sake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the holy sacred and divine Liturgy or Ministration and the Priest from this principal and eminent prerogative of his Function being set apart to offer up this commemorative Sacrifice is peculiarly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Liturgist as well as
middle door with the Chalice lifted up in his hands invites the Communicants to approach Come hither in the fear of God with Faith and Charity He then dips a spoon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the Chalice and taking out a bit or bits which are usually very small of the consecrated Bread called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or pearls soaked in and floating upon the Wine he puts it to their mouths saying to each The precious and holy Body and Bloud of our Lord and Saviour Jesus Christ are given to thee for the remission of thy sins and eternal life or with a little alteration Thou receivest the precious and holy Body and Bloud of c. Thus the people communicate in both kinds which is the express doctrine and constant practice of the Greek Church which they ground on the words of our B. Saviour S. John chap. 6. v. 53. Verily verily I say unto you Except you that is all of you for no particular order of men being mentioned they understand this declaration universally eat the flesh of the Son of man and drink his bloud you have no life in you and on the example of the Apostles and on the history of the Institution explained by S. Paul in his first Epistle to the Corinthians 11. Chapter It is an usual custom with them and certainly in it self highly commendable and which argues a great sense of the dignity of these Holy Mysteries that before they receive the Sacrament they ask Forgiveness one of another The Deacon begs it of the consecrating Priest who always takes care to be reconciled to any one who has a matter against him before he approaches the Altar The Priests who assist turn their heads to the right hand and to the left signifying by this gesture their desire of Forgiveness if they have offended any there present And the people who communicate every one for himself says aloud in the hearing of all before the act of receiving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Forgive O Christians which the rest with one voice answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God forgive you When the Communion is over the Priest distributes promiscuously to such as are present the blessed Bread unconsecrated For onely the upper part of the Loaf circumscribed within the Seal hence called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for the Sacrament This is called by several names as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or divine bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from its being sanctified and blessed and most commonly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being given in stead of the consecrated holy Gifts or Elements to those who do not communicate to which the people ascribe great efficacy and virtue and which they oftentimes carry home and bestow upon their sick Friends thinking it as effectual if not more effectual then any Physick The sacred Solemnity is soon after concluded the Priest dismissing the people with a Blessing Thus much in the general I shall now proceed to mention several things relating to this Argument which if I had inserted in the precedent Paragraphs might have interrupted the series and order of this most solemn Administration which now lies close as to all the material parts of it and falls under one easy view As to the moment of Consecration in which the Symbols become and are made the Body and Bloud of Christ 't is certain that the Greeks herein following the authority of several ancient Writers of their Church do not hold this Divine Mystery to be perfected and consummated by or after the pronunciation of those words Take eat this is my Body the Change what-ever it be not being made according to S. John Damascen but by the descent and illapse of the Holy Spirit upon the Gifts or Elements placed upon the Altar Therefore in order to the completion of this Sacrament they adde Benediction and Prayers in which they do explicitely implore the Divine grace of the Holy Spirit of God the Priest after he has recited the words of our B. Saviour in the Institution invoking God in these words Send thy Holy Spirit upon us and upon these holy Gifts lying before us and after a little pause having three times made the sign of the Cross adding which I purposely repeat Make this Bread the precious Body of thy Christ and that which is in this Cup the precious Bloud of thy Christ then with his hand lift up and held over them changing them by the Holy Spirit These are the formall words of the Liturgies of S. Chrysostome and S. Basil now in use It is of no great moment what some object that the last words of all changing them by thy Holy Spirit are omitted in several ancient Manuscript Exemplars for the same thing that is that the Elements become sacramental by the intervention and descent of the Holy Spirit is said expresly in the short prayers which precede which are confessedly ancient and free from any interpolation Thus in their Confession of Faith 't is positively asserted that the Change is made by the operation of the Holy Spirit of God whom the Priest invokes at that time consummating this Mystery and praying Send thy Holy Spirit upon us and c. For after these words there presently follows a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of this change I am next to speak 'T is most certain that the doctrine of Transubstantiation by virtue of which according to the fancies of the Romanists the natural substance of the Elements is supposed to be annihilated and wholly destroyed the Species or Accidents onely remaining was not admitted in the Greek Church till of late years there being nothing in their Liturgies tending that way onely that a Change is made and that the Elements after consecration become the Body and Bloud of Christ which no Christian of what Communion soever does doubt of in the least And this they thought fit to express by the names of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without determining the manner of the Presence of Christ in the Sacrament For that these words do not infer such a substantial Change that is that the Elements notwithstanding their Consecration retain their essence and nature though they are as they are justly said to be the Body and Bloud of Christ is clear not onely because at the same time they are acknowledged in the Liturgy of S. Basil to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 antitypes and representations of his holy Body and Bloud but because the person baptized is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or to be changed and so of the Water which cannot be understood of a natural change and in the Office of Baptism they pray that the water may be sanctified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the power and operation and access of the Holy Spirit And so the like they say of the Oyl used at that time Which very manner and form of words being used of the
in general and that the Elements by their being blest and separated from common use are already sanctified and dedicated to God and so are in a readiness and disposition to be consecrated and made the Body and Bloud of Christ and that they are fit matter prepared and determined to this Sacramental end and purpose Therefore say they this Adoration is justly due to them Whereas after the Consecration when the Symbols are exposed and shewn to the people the Reverence is not half so great onely a little bowing of the body which is soon over But the miscarriage seem'd to me when I was present so gross and scandalous as that it needs no other confutation then the bare relating When the Priest consecrates the Door of the Bema or Chancell is shut up or at least the Veil or Curtain drawn before it the people being wholly debarred from the sight of the Priest's consecrating the holy Elements and no person of what quality soever suffered to be present but such as belong to and attend upon the holy service After the recital of several Prayers and Antiphons and the Constantinopolitan Creed the same with that which is commonly through a mistake called the Nicene Creed unless in the Article of the procession of the Holy Spirit from the Son which is inserted by the Latine Church the Priest proceeds to the consecration of the Elements the Deacon having fanned with a little Fan called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saying softly to himself after the Quire has sung the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or triumphant Song Holy holy holy Lord God of Sabaoth Heaven and Earth are full of thy glory Hosanna in the highest Blessed is he that cometh in the name of the Lord Hosanna in the highest With these blessed Powers O mercifull Lord we cry aloud and say Thou art holy altogether holy and great is thy glory so is thy onely-begotten Son and thy Spirit Thou art holy altogether holy and great is thy glory who so lovest the world that thou gavest thy onely-begotten Son that whosoever believes in him should not perish but have everlasting life who when He had come and fulfilled the Dispensation which He undertook for us in the night in which He was betrayed or rather in which He delivered up himself for the life of the World took Bread into his holy pure and spotless hands and when He had given thanks and blessed it and sanctified it and brake it He gave it to his holy Disciples and Apostles saying here he inclines his head and laying his hand upon the Bread says with a loud voice Take eat this is my Body which is broken for you for the remission of sins likewise also after supper He took the Cup which taking up in his hand he says aloud Drink you all of this this is my Bloud of the New Testament which is shed for you and for many for the remission of sins Afterwards he says secretly Mindfull therefore of thy saving command and of all things done for us of thy Cross Resurrection the third day Ascension into Heaven Session at the right hand of God and of thy second and glorious Coming again then with a loud voice we offer to thee thine of thine own in all things and through all things the Quire singing We praise thee we bless thee we give thanks to thee O Lord and we make our supplications to thee O God Then the Priest prays again We also offer to thee this rational and unbloudy worship and service and we beseech thee and pray thee and make our supplications to thee send forth thy Holy Spirit upon us and upon these Gifts that lie before us After some Adorations and short private Prayers as O Lord who sentest thy most Holy Spirit upon the Apostles at the third hour do not O mercifull God take this thy Spirit from us and Create in me a clean heart O God and renew a right spirit within me which he repeats thrice to himself the Priest standing upright signing the holy Elements with the sign of the Cross three times says privately Make this Bread the precious Body of thy Christ and then Make that which is in this Cup the precious Bloud of thy Christ laying both his hands upon them changing them by thy Holy Spirit and soon after that this Sacrament may be to those who partake of them for the health and sobriety of the Soul the remission of Sins the fulness of the Kingdom of heaven and assurance in thee and not for our sin and condemnation Then it follows We offer also this rational service for those who rest in Faith for our Ancestours Forefathers Patriarchs Prophets Apostles Preachers Evangelists Martyrs Confessours Virgins and for every Soul made perfect by Faith and especially for the glorious and spotless ever-Virgin Mary S. John Baptist all the holy Apostles the Saint whose memory we now celebrate and all thy Saints c. Here he names several of the living and dead For the dead he says for the rest and ease of the Soul of thy Servant in the bright place whence all grief and sighing are banish'd and make it to rest where the light of thy Countenance shines Then he prays God to remember all the Orthodox Clergy and then We offer also this rational service for the whole world for the holy Catholick and Apostolick Church for all Christian Princes their Courts and Armies that God would grant them a peaceable reign that we may live a peaceable and quiet life in all godliness and honesty c. Several other Prayers and Responses follow together with the Lord's Prayer The Priest comes to the middle door of the Chancell and elevates the Bread which he afterwards breaks and divides into four parts and lays them down in the figure of a Cross one of which he puts into the Chalice wherein is poured again some warm water after which he himself communicates At the reception of the Cup he drinks thrice saying at the first sip In the name of the Father at the second and of the Son at the third and of the Holy Ghost The Priests and Deacons receive the Elements apart and distinctly in this form At the delivery of the Bread The precious holy and undefiled Body of the Lord God our Saviour Jesus Christ is given to thee for the remission of sins and everlasting life and at the delivery of the Cup The precious and holy Bloud of our Lord and Saviour Jesus Christ is given to thee for the remission of sins and everlasting life This tenour of words is not always retained but admits of a variation the Priest saying sometimes I give unto thee the precious and holy Body of our Lord c. sometimes Thou receivest the precious and holy Body of our Lord c. After they within the Sanctuary or Holy place have been partakers of the Divine and tremendous Mysteries the Deacon standing at the
of imminent danger of death grounding their belief of an absolute necessity of this Sacrament also upon the words of our B. Saviour S. John ch 6. v. 53. Verily verily I say unto you Except you eat the flesh of the Son of man and drink his bloud you have no life in you If it be objected against them that these words are not to be understood of a Sacramental manducation and that the custom which they retain seems to be so far from being necessary that it is scarce proper and justifiable Children not possibly having any actual Faith or understanding of these Mysteries they will appeal for their justification to the universal practice of the Church in the Primitive times for several Ages wherein the communicating of Infants was lookt upon as a necessary and essential point of the Christian Religion That there may be a provision made at all times for the necessities of Sick and Dying persons that they may not depart out of this world without the comfort and support of this heavenly Viaticum they take care that a sufficient quantity of Bread be consecrated for this purpose on the Thursday of the Holy week which being broken into little Particles and sufficiently tinged and moistned in the consecrated Wine they take out of the Chalice and dry them in a small dish put under a pan of coals and then put them into a Pix or Box to be reserved This Box whether of silver or wood is put up into a silken case the better to defend what is inclosed from cobwebs or any thing that may defile it and is hung up usually behind the Altar against the wall with a Lamp or two for the most part burning before it Upon occasion the Priest taking out one or more of the Margaritae carries them to the houses of such as are sick who desire to communicate but they are first dipt and moistned in common Wine which is done upon a double account either that by this vehicle the little Particles may the better pass into the stomach or else that the Particles of the consecrated Wine which were dried up and condensed by the heat of the fire may this way be excited I hope it will not be unacceptable to the pious Reader if I make a little Digression and shew the antiquity and original of this practice So great was the Faith and Zeal and Piety of the first Christians that they in all probability every day received the Blessed Sacrament which evidently set forth before their eyes Christ crucified in the chiefest and most remarkable passages and circumstances of his Death They continued stedfastly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diligent and assiduous in the Apostles doctrine and in communication perchance of the several gifts of Bread and Wine among other things especially for the uses of the Sacrament and the Agapae or Love-feasts which followed and in breaking of bread and prayer that is in receiving the Sacrament and in joint and publick devotion This was done partly out of the great love and affection which they bare to our B. Lord and Saviour who shed his dearest Heart-bloud for us and partly out of obedience to his blessed will who therefore was pleased to institute and command it that it might be a perpetual Memorial of his precious Death untill his coming again for they did not think it a meer matter of indifferency whether they received the Sacrament or no as many in this degenerous Age are apt to deceive and flatter themselves and partly out of a deep sense they had of the many Benefits flowing from a worthy Participation of it For being convinced by the most satisfactory way of proof experience that the Sacrament was a most effectual instrument of conveying Grace into their Souls that hereby they were strengthened in Grace and Vertue that hereby they held a close Communion with Christ and became one with him and were fulfilled with the Divine Grace and heavenly Benediction and lastly were more and more confirmed and encouraged to undergo all the troubles and torments either of life or death for his Name they were frequent and assiduous in their approaches to the Altar At that time it was made death by the law for the Christians to have their Religious meetings an horrible Persecution raged every-where throughout the Empire they were dragged before Tribunals and sentenced to be burned or crucified or tormented worse All this they beheld with their eyes without shedding a tear without a sigh without regret and trouble of mind rejoycing greatly that they were counted worthy to suffer reproach and death it self for the Name of Christ and that they were thus made conformable to the image of their Saviour and partakers of his Sufferings It was altogether uncertain whether their lives were not to end before the day they therefore daily contemplated Christ in the holy Elements this inspired them with new courage and their zeal became more ardent and vigourous then the flames that consumed them They were indeed oftentimes prevented by the malicious industry of their Idolatrous enemies and pursued to the very Grotta's and Caves and continually hunted out by the Heathen Officers from whose violence nothing could be safe and thus deprived of these happy opportunities In such perplexity of affairs what was to be done They would joyfully lay down their lives for Christ so that they might but first receive Christ in the Sacrament Hereupon it was permitted them to carry away with them some part of the consecrated Bread and reserve it either about them or in their houses that if they were discovered and seized upon and hurried before a Judge and immediately sentenced and dragg'd to execution they might have wherewithall to comfort and strengthen them in their last Agonies This was afterward indulged to Hermites who had retired to the Woods or Mountains and other solitary places scarce accessible to enjoy themselves and their Devotion without the least molestation from company With which kind of life frequent journeyings to Cities and places of resort did no way suit and comport Very few of them being dignified with the Priesthood it seemed very hard and severe that they should be deprived of so comfortable a repast as the Body of Christ is in their recesses and solitudes A mass of consecrated Bread was either sent to them accordingly or else when they thought fit to come and converse with the World for a few hours they carried it away with them upon their quick and speedy return When this custom of reserving the Sacramentall Bread in private hands began it cannot I suppose be exactly stated it is most probable that it might be about the beginning of the Third Century But however this is certain that there being not onely just suspicion but just and full proof that the Holy Bread which was reserved was abused to very evil purposes it was forbid by the Council held at Saragosa the chief City of the Province of Tarragona in