the time they used to receive the communion was after they had read, sung praises, preached, and prayed.* As to the hour, it is evident that Christ ordained this sacrament to be held in remembrance of his death, in the afternoon or evening, if not at twilight; but we have no evidence that the apostles observed the same rule. It is nevertheless certain that, in the first ages, it was customary to commune in the night; but this practice was not universal. It is thought that they were compelled to this by persecution for the lives of the worshippers were endangered if they met in the day time. The ancient Fathers who wrote about two hundred years after Christ assure us, that they received the communion in the morning or forenoon;t and the same practice has been continued ever since, except in some parts of Egypt, where they used to commune in the evening, having first eaten and drank to satiety. It is probable that the love feasts mentioned in the 12th chapter of Jude, were practised in these places until the time mentioned. In these love feasts the communicants, according to their ability, brought meat and drink to the place in abundance, and all, without distinction, poor as well as rich, feasted before they received the sacrament. This is what Paul complains of in 1 Cor. xi. 21, when he says, "One is hungry and the other drunken ;" and because so inany disorders were connected with these feasts, their repetition was forbidden at a council held at Laodicea, A. D. 365.

But to return in cities and towns, in the first ages, when the people's hearts were burning within them with zeal and thanksgiving to the Lord, it is not improbable that there was communion every day, in some church or other. Indeed, in some places, the priests at least (and others who enjoy ed the opportunity) received the communion every day throughout the year; for St. Cyprian says, "We receive the communion every day, as the food that feeds us to salvation." This commendable practice continued (particularly in some places) for more than four hundred years amongst the clergy, as may be inferred from the writings of St. Austin, bishop of Hippo, who died A. D. 552. But in succeeding

**

Cypr. ad Cæcil. Ep. 63. 104.

p.

† Socrat. Hist. Eccles. l. 5 c. 22. p. 887. Cypr. de Orat. Dom. p. 102.

ages, when their love and zeal waxed cold, (as did those of the Israelites when they loathed the manna) they extended the time to a week, to two weeks, and to a month, and finally to three times in a year, viz. at the Christmas, Easter, and Whitsuntide festivals.

Our second inquiry is, Who were considered worthy to receive the communion? Not every one who had the name of a Christian was admitted to the Lord's table, in the primitive Church; for, says one of the old Fathers, " To eat of this bread and todrink of this cup does not belong to all. * By this it appears that notorious sinners would not be admitted to the Lord's table in former times any more than they are now in the church of England: for "Where there is public misconduct, or where a person wrongs his neighbor by word or deed, the curate upon receiving information will send for him, admonish him, and warn him not to approach until he publicly professes true repentance, and reforms from his former wicked course." In the primitive church none were received at the Lord's table except-1st. Such as had been baptized in the name of the Trinity: 2d. Such as held to all the principles of the Christian religion: 3d. Such as were blameless in their conduct 4th. Such as loved their fellow Christians: 5th. Such as belonged to the communion of the Church 6th. Such as had been confirmed by the bishop. No one would be considered a perfect Christian in ancient times, until he was confirmed by the laying on of the hands of the bishop; as the apostles did when they sent Peter and John to confirm the Samaritans, after they had been baptized by Philip. Philip had no authority to do this, because he was only a deacon. Acts viii.

If any of the faithful were sick, or were prevented by weakness or accident from attending at church, a deacon was sent to their dwelling with a small piece of the consecrated bread dipped in the wine. Justin Martyr confirms this in the following words: "The deacons will distribute the bread and wine to those who are present, and carry them home to those who are absent." But all who were absent were not entitled to the privilege; for, at a council held in the year 314 in

*Orig. in Job. vol. 2. p. 345.

t The Rubric before the communion.

France, it was decreed "That an apostate, or one who had once denied the faith, could not be restored to the communion of the Church on a bed of sickness, until he manifested some signs of a reformation in his conduct." At the same assembly it was also ordained, that he who bore false witness against his neighbor should never be admitted to the communion table.

Thirdly We are to inquire into the manner in which the communion was received. In the first place, the deacon (as they formerly had an old ceremony) brought a bowl of water to the bishop and elders, who stood on each side of the communion table, to wash their hands, signifying that purity and holiness of heart which is requisite in those who draw near to God, as the Psalmist says: "I will wash my hands in innocency; so will I compass thine altar, O Lord."* Psalm xxvi. 6. Then the deacon exclaimed aloud, "Kiss one another." This practice of kissing one another at the Lord's table began at an early period, even in the days of the apostles. Rom. xvi. 16. And this they did to testify their brotherly love, as our Saviour shows: "Therefore, if thou bring thy gift to the altar, and there rememberest that thy brother hath aught against thee, leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift. Matt. v. 23, 24.

Then would follow the prayer commonly used for the peace and general union of the church; for peace and tranquility in the kingdom; for the prosperity of the age; for suitable weather and fruitful seasons; for all men in all situationsemperors, kings, and all in authority; for the army and navy; for believers and unbelievers; for friends and fellow travellers; for the sick and sorrowful: in a word, for all who stood in need of assistance. These general prayers were an established part of the worship of God, and a ready form which is yet to be found in the works of the ancient Fathers of the Church; but our limits will not allow us to copy the whole of it.t

Then would follow the salutation between the minister and

* V. Cave's Prim. Christian. P. 1. c. 11. p. 346. † Apost. Const. l. 8. c. 18. p. 1011.

99

the congregation. The priest would say, "The Lord be with you." The people would answer, "And with thy spirit." The priest would again say," Lift up your hearts. The people would answer, "We do lift them up unto God." The priest would say the third time, "We will thank the Lord God." The congregation would answer, " It is proThen, when the priest had consecrated the per so to do."* bread and wine, it was distributed to the communicants, who received it in the same posture as when they prayed, either standing or kneeling; but it was never heard that any of the ancient Christians received it sitting. They had more reverence for the Lord than to commemorate his death in such an irreverent posture; but the Pope of Rome, and the Arians also, who deny the Divinity of Christ,† have the presumption to sit.

Perhaps some will object, that our Saviour sat when he ordained the sacrament. This is a great mistake. Our Saviour, in eating the Passover, followed the practice of the Jews, who reclined or partly laid on couches, three on the same couch, leaning upon each other as John leaned on the bosom of Jesus. John xiii. 23. But inasmuch as our Saviour gave no positive direction on the subject, the primitive Christians judged correctly that the humblest posture would be the most acceptable and history testifies plainly that they always received the communion in the same bodily posture as they prayed.

* Dr. Cave's Prim." Christ. pt. 1. c. 11. p. 347. Heyl. Hist. Presbyt. l. 6. p. 115.

CHAPTER VII. The public worship of God in the Churches, and the manner of performing family worship in the primitive Church.

It would not be improper, in the first place, to speak of the diligence of the primitive Christians, in their attendance at public worship. "On the day called Sunday, (said Justin Martyr,) all of us in the country and town meet in the same place." Neither the distance, the inclemency of the weath er, nor any other vain excuse, would prevent them from attending the worship of God. To read, pray, and sing praises, at home, was not considered sufficient whilst the public worship of God was neglected; and when they were prevented by sickness, or any accident, it caused them nearly as much grief and sorrow of heart as if they had been banished from their country. If any neglected, he was seriously chastised, except he had some better excuse than that his clothes were old, or his horse weak. In an assembly held in Spain, A. D. 305, it was decreed that any person being absent from church for three successive Sabbaths should be withheld for some time from the communion.*

The Church of Christ continually observed the Lord's day reverently and religiously. "Let every one (said Ignatius). that loves Jesus Christ keep the Lord's day holy, which is like the king of other days. It was on this day that our Sav iour arose from the dead-that our salvation was perfected— that death was deprived of his sting, and swallowed up in victory." It was always called the Lord's day by the ancient Fathers of the Church, and sometimes Sunday, in order to conform to common language. The practice of calling it the Sabbath is of recent origin. Wherever we meet with the word Sabbath in the New Testament, we are to understand i to refer to the Jewish Sabbath, or Saturday.

The first thing they did when they met was to unite in prayer, and every prayer was ended with the Lord's prayer. This practice was continued from age to age, as will appear by the words of St. Cyprian, who thus alludes to it: "Christ has given us a form of prayer: he hath warned us and taught

*Concil. Illiber. Can. 21.