Just ten years ago a very important addition was made to our store of early liturgical documents by the publication of the Sacramentary of Bishop Serapion, which dates from 350 A.D. The work consists of thirty prayers such as a bishop would be likely to use.[110] Of these the first six and the last twelve have to do with the celebration of the Eucharist; the remainder relate to Baptism, Confirmation, Ordination, and Burial. [110] A translation, with notes, has been edited by the Bishop of Salisbury in a small volume issued by the S.P.C.K. (Early Church Classics). The Greek text will be found in an article by the Rev. F. E. Brightman, _Journal of Theological Studies_, October 1899. ‘Life is a remarkable note of the collection,’ and it is life in the fullest sense of the word. A few quotations will indicate this, and will serve to strengthen the impression we have already sought to convey as to the content of the blessing to be expected in the Eucharist. In the opening Offertory prayer we find the words, ‘We beseech Thee, make us living men.’ At the invocation of the Word upon the elements, ‘Make all who communicate to receive a medicine of life for the healing of any sickness.’ In ‘the prayer for those who have suffered,’ ‘Grant health and soundness, and cheerfulness and all advancement of soul and body.’ And in the final Benediction, ‘Let the communion of the Body and Blood go with this people. Let their bodies be living bodies, and their souls be clean souls.’ Provision is also made for special prayer for the sick, and for the blessings of oils and waters for their benefit, and in these connexions we find such expressions as the following: ‘Be propitious, Master; assist and heal all that are sick. Rebuke the sicknesses.’ ‘Grant them to be counted worthy of health.’ ‘Make them to have perfect health of body and soul.’ ‘Grant healing power upon these creatures that every power and every evil spirit and every sickness may depart.’ It need scarcely be said that all such references to bodily wants are set in a context which is marked by the simplest and most ardent spiritual devotion. The physical is never allowed to usurp the first place. But it is never forgotten. The early Christians believed that the Life which was offered to them in fellowship with their Lord was to extend to every part of their constitution, to ‘spirit and soul and body.’[111] [111] These references to the Liturgies might be supplemented by quotations from the patristic writings, e.g. those of Irenæus, Tertullian, Cyril of Jerusalem, and Gregory of Nyssa. The last named went so far as to make Baptism with faith to be the salvation of the soul, and the partaking of the Eucharist the salvation of the body. See Bishop Gore, _The Body of Christ_, p. 69; and Bethune Baker, _Introduction to the History of Christian Doctrine_, pp. 399, 412.