But this
custom was nothing more, as far as evidence can be had, than that of a
brotherly breaking of bread together. It was no sacramental eating.
Neither was the body of Jesus supposed to be enjoyed, nor the spiritual
enjoyment, of it to consist in the partaking of this outward feast.
In process of time, after the days of the Apostles, when this simple
custom had declined, we find another meeting of Christians, in imitation
of that at the passover supper, at which both bread and wine were
introduced. This different commemoration of the same event had a new
name given to it; for it was distinguished from the other by the name of
Eucharist.
Alexander, the seventh bishop of Rome, who introduced holy water both
into houses and churches for spiritual purposes, made some alterations
in the ingredients of the Eucharist, by mixing water with the wine, and
by substituting unleavened for common bread.
In the time of Irenaeus and Justin the Martyr, we find an account of the
Eucharist as it was then thought of and celebrated. Great stress was
then laid upon the bread and wine as a holy and sacramental repast:
prayers were made that the Holy Ghost would descend into each of these
substances. It was believed that it did so descend; and that as soon as
the bread and wine perceived it, the former operated virtually as the
body, and the latter as the blood of Jesus Christ.
Pages:
235
236
237
238
239
240
241
242
243
244
245
246
247
248
249
250
251
252
253
254
255
256
257
258
259