fifter Marcellina, he recounts how on one occafion, after he had fent away the Catechumens, finished his fermon, and was reciting the Creed, he heard that foldiers were coming to erect the Imperial banners; notwithstanding "Ego tamen manfi in munere, Miffam facere cæpi; dum offero," he heard how the people were maltreating the Arian prieft Caftulus.

It is, in fact, matter of notoriety that this was the name by which it was defignated by "the good Fathers in the primitive Church," and thenceforward, without variation, by all Europe down to the middle of the 16th century. For this reason, and because the name is short and comprehensive, it will (without going into difquifitions into its original meaning) be used where needful without fcruple here.

II. AS TO THE MATERIALS COMPOSING THE SACRAMENT.

In this country and elsewhere the greatest care was always taken that the bread fhould be of the whiteft and finest.

Beda (Hift. 11.) relates how the fons of Seaberct, King of the Eaft Saxons, feeing Bishop Mellitus diftributing the Eucharift, said to him, "Why do you not give us that white bread which you used to give to our fathers, and which you still give to the people in your church?" church?" The Council of Toledo (A.D. 694), Can. xv., ordered that none other than white should be used, and a hoft of authorities are quoted (Georgius 11. 202) to the fame effect.

In order that the flour might be perfectly pure, and of the finest grain, the Sacrift or one of the Clergy should felect, where poffible, the finest sample obtainable of wheat, four times in the year, and fift it free from all inferior grains and extraneous matter, and keep it in a clean bin or bag. When wanted, it should be carried to the mill by a trufty person, and then separately ground in a hand or other mill wherein fome other wheat had been previously ground, fo that there fhould be no admixture of any other kind of corn or foreign matter. Then let the Sacrift, putting on a white drefs, fee it boulted in a place well curtained round. When it is to be prepared for use, the Sacrist, a Deacon, or other Clerk, or other trufty person who is to bake it, should firft fcrupulously wash their hands and faces, and, except the person who holds the baking-pan, who fhould wear gloves, put on Albes and Amices. Then let him whofe bufinefs it is put the flour on a board most carefully cleanfed and reserved for that purpose, and fprinkle it with pure cold water, and roll and knead it well. When fit, fucceffive portions of the paste should be cut into shape by one of the Clergy or his affiftants, and placed in an iron mould. This was named a "Bult," and is mentioned as in ufe in the 9th century. Two fuch, called " Ferroni," belonged to Salisbury Cathedral in 1222. The Bult confifted of two connected plaques, each with a bent handle which formed a lever. The lower plaque fhould be engraved with facred figures for emblems, which repeat themselves on the pafte. The inftrument may be

The Inftitution of the Laft Supper.

From "Patrick's Chriftian Sacrifice." Seventeenth edition. London, Wood and others, 1731.

Page 230.

made large enough to ftamp and bake four, or sometimes fix, cakes at the fame time, of which the two for the Prieft fhould be the largeft, to admit of the Solemn Fraction being eafily made. The Bult should then be placed beneath hot ashes of wood, which had been carefully dried and prepared by another perfon deputed to that purpose. When fufficiently baked, the cakes should be fhaken out and placed on a white linen cloth, and the process repeated. Those thus employed should, before and during the progrefs of the making, repeat Pfalms, or fay their Hours or a Litany; in other refpects keep entire filence. The whole fhould be tranfacted in the prefence of at least fome one of the Clergy, and, if possible, in the Sacrifty of the church.

Such are the inftructions given by Lanfranc, Archbishop, A.D. 1070-1089 (Giles Ed., 135-139); by Abbot Ware, in his Westminster Confuetudinary, circa. 1290 (in the Library there is a copy, the original in the British Museum. See also Martene de Antiq. Mon. Rit. 11. 8). Humbert of Silva Candida (Georgius II. 212, Bocquillot, 288) fays, A.D. 1054, "The bread for the Table of Chrift is that which by Deacons, with Subdeacons or Priests, themselves clad in facred Veftments, and sprinkled with the melody of Pfalms, and baked in iron, is brought out of the Sacrifty."

With the orthodox Greeks the shape has been for fome centuries fquare. These Sacramental Oblata, or Hoftiæ, as they were usually called, should be, and in the West always were, round. Zephyrinus, in the third century, mentions the "Coronam confecratam." Epiphanius speaks of them as round. Severus, of Alexandria, calls them "Circuli." Cefarius, of Nazianzen, the fame. S. Gregory calls them "Corona." The Council of Toledo (circa 690) had declared that the Euchariftic bread fhould be " entire, pure, moderately rounded, and made on purpofe." Ifo, the monk, in his account of Otmar, monk of S. Gall, who died 759, speaks of them as "Rotulos." Sirmondi (De Arymo, Paris, 1651), proves this round shape from the First Canon of the Council of Arles (A.D. 463), and the Third Canon of the Second Council of Tours (A. D. 891), and from an ancient MS. in the library of S. Germain, at Paris, where are figured round Oblata stamped with a Crofs; (fee alfo Durand. Rat. iv. part ii. c. iv.) Samfon, of Theffalonica (cited Calvör de Ritibus, 590) fays, "Signaculum panis circulum eft; in ipfius medio Crux vel Ipfe Salvator expreffus extat." Ravenna Mofaics of the Sixth Century, the earliest known, represent the Sacramental Cakes as round; they appear to be in diameter about the length of the hand, to have fome thickness, and are ftamped with the figure of a Sun or multiplied Greek Crofs. Thofe reprefented in the frontispiece of S. Auguftine's Gofpels, Corpus Chrift. Coll. Cambridge, are alfo round, and fo far as can now be difcerned, unleavened and plain. Our Lord is depicted making the Solemn Fraction of a round cake as large as the hand into two portions; the Apostles hold smaller round unbroken cakes in their hands, but all of them are evidently unleavened and flat.

The

The various ftamps on thefe round cakes are depicted in the engraving. Thofe deftined for the Prieft in Lent and the Paffion ufually bore a reprefentation of the Crucifixion with figures and accompaniments. For Eaftertide they usually had figures on them of the Refurrection, or the Lamb facrificed but conquering, with a pennon and the inscription "Agnus Dei,” &c.; on thofe for the communicants a fmall Crofs, with the monogram I. H. S. Honorius, in his "Gemma Animæ," fays, "Thefe 'Hoftiæ are formed in the shape of denarii, and impreffed with the figure of the Crucified, because He is our king, and His image is impreffed on His corn which He gives to His labourers in His vineyard."

These cakes, neither before nor at this period of the twelfth and thirteenth centuries, were of that fmallness and tenuity fubfequently adopted, but were of fuch fize and thickness that, as Cardinal Humbert fays (cited Bona, de Reb. Lit. c. 23), "each, if neceffary, could be broken in pieces after confecration for the Communion of the people;" and at this time it certainly was ufual, whilft the Prieft was making the Solemn Fraction and communicating himself, for the Deacons and Minifter to break the other "Hoftia" into convenient pieces for communicating the people (Jee Bocquillot, 288, and Humbert, there quoted).

About the thirteenth century, fays Bona (quâ fupra), the people ceased to communicate in fuch numbers as formerly, and confequently the fize of the Oblata were reduced "in modum denarii," in order that the Priest might be able, if neceffary, to communicate himself alone. Bernhold of Conftantinople (cited by Bona), found fault with this, complaining that the Oblata were like small coin and reduced to the thinnest and most infignificant shadow of a form, and infifted that they ought to be as large as the fift and shaped like a crown. Traces of the reduced fize are, however, found very early. The Nicene Council, "We take not much, but a small quantity." S. Auguftine (A. D. 414) calls them "Buccella;" Pafchafius, "Micas;" Evagrius, "Particulas;" the Council of Toledo (cent. vi.), "Non grande aliquid fed modicum." Such was undoubtedly the general ufage of the Western Church from the eleventh to the end of the fixteenth century. The first Reformers, and after them the Lutheran and Evangelical Communities, have retained this small round form. Even Bucer himself (In Cenfura Lib. Angli) fays, "I do not fee what can be found fault with in this form of bread, except, perhaps, that as fome fay, it might be a little thicker that it might be more like real bread."

The greatest care should be taken that the wine fhould be really made of the "Fruit of the Vine" only, should not be four or spoiled, and should be unmixed with any other liquor but water (fee the particular injunctions in the Cautels, poft.) The material of the Blood (the Wine) must not be rough nor too weak, as not red water fqueezed from a cloth dipped in red wine, nor what is four or corrupt, nor claret, nor wine made of mulberries or