Of keeping the Sacrament secretly at home, and how it might be received of devout persons alone without other company, I ween none of the ancient. Doctors wrote so plainly, as S. Basil in an Epistle that he wrote to a noble woman called Caesarea, which is extant in Greek, where he saith further▪ that this manner began not in his time first, but long before: his words be these, Illud autē in persecutionis temporibus necessitate cogi quempiam, non praesente sacerdote aut ministro communionem propria manu sumere, nequaquam esse grave, superuacaneum est demonstrate, propterea quòd longa consuetudine, & ipso rerum usu confirmatum est. Omnes enim in Eremis solitariam vitam agentes, ubi non est sacerdos, Communionem domi servants, a seipsis Communicant. In Alexandria verò, & in Aegypto, unusquisque eorum qui sunt de populo, plurimùm habet Communionem in domo sua. Semel enim sacrificium sacerdote consecrante & distribuente, meritò participare, & suscipere, credere oporet. Etenim & in Ecclesia sacerdos dat partem, & accipit eam is qui suscipit, cum omni libertate, & ipsam admovet ori propria manu. Idem igitur est virtute, sive unam partem accipiat quisquā à sacerdote, sive plures parts simul. As concerning this, that it is no grievous offence, for one to be driven by necessity in times of persecution to receive the Communion with his own hand, no Priest nor Deacon being present, it is a thing superfluous to declare,1 for that by long custom and practice it hath been confirmed and taken place. For all they which live a solitary life in wilderness where no Priest is to be had, keeping the Communion at home, do Communicate with them selves alone. And in Alexandria, and in Egypt, every one of the people for the most part, hath the Communion at home in his house. For when as the Priest hath once Consecrate and distribute the Host, it is reason we believe, that we ought to be partakers of it, and he that taketh it, receiveth it without all scruple of conscience, and putteth it to his mouth with his own hand. And so it is of one virtue, whether anybody take one part of the Priest, or moe parts together. Thus far S. Basil. In this saying of Basil, it is to be noted: First that necessity here hath respect to §1the lack of Priest and Deacon:
Of keeping the Sacrament secretly at home, and how it might be receiued of deuoute persons alone without other companie, I weene none of the auncient. Doctours wrote so plainely, as S. Basil in an Epistle that he wrote to a noble woman called Caesaria, which is extant in Greeke, where he saithe further▪ that this manner began not in his time first, but longe before: his woordes be these, Illud autē in persecutionis temporibus necessitate cogi quempiam, non praesente sacerdote aut ministro communionem propria manu sumere, nequaquam esse graue, superuacaneum est demonstrate, propterea quòd longa consuetudine, & ipso rerum vsu confirmatum est. Omnes enim in Eremis solitariam vitam agentes, vbi non est sacerdos, Communionem domi seruantes, a seipsis Communicant. In Alexandria verò, & in Aegypto, vnusquisque eorum qui sunt de populo, plurimùm habet Communionem in domo sua. Semel enim sacrificium sacerdote consecrante & distribuente, meritò participare, & suscipere, credere oporet. Etenim & in Ecclesia sacerdos dat partem, & accipit eam is qui suscipit, cum omni libertate, & ipsam admouet ori propria manu. Idem igitur est virtute, siue vnam partem accipiat quisquā à sacerdote, siue plures partes simul. As concerninge this, that it is no greeuous offence, for one to be driuen by necessitie in times of persecution to receiue the Communion with his owne hande, no Priest nor Deacon beinge presente, it is a thinge superfluous to declare,1 for that by longe custome and practice it hath been confirmed and taken place. For al they whiche liue a solitarie life in wildernesse where no Priest is to be had, keepinge the Communion at home, doo Communicate with them selues alone. And in Alexandria, and in Egypte, euery one of the people for the moste parte, hath the Communion at home in his house. For when as the Priest hath once Consecrate and distribute the Hoste, it is reason wee beleeue, that wee ought to be partakers of it, and he that taketh it, receiueth it without al scruple of conscience, and putteth it to his mouthe with his owne hande. And so it is of one vertue, whether anybody take one parte of the Priest, or moe partes togeather. Thus farre S. Basil. In this saieing of Basil, it is to be noted: First that necessitie here hath respecte to §1the lacke of Priest and Deacon:
- 1The .29. untruth, M. Hard. hath corrupted the translation. These words (with them selves alone) are not in S. Basil.The .29. vntruthe, M. Hard. hath corrupted the translation. These vvordes (with them selues alone) are not in S. Basil.
