"But the principal season of public worship among the primitive Christians was the first day of the week. From the time of the apostles, it was customary for the disciples of Christ, both in town and country, to meet in some common accessible place on the return of that day; and while on other occasions, such as those we have described, it was left to every one to frequent the assemblies of the brethren as inclination dictated or convenience allowed, the sanction of apostolic example at once elevated attendance on the religious meetings of that period to the rank of a sacred duty, and an invaluable privilege. The high and holy character the Christians of the primitive age attached to it, is sufficiently indicated by their styling it the Lord's Day; and, from the glorious event of which it was the stated memorial, they hailed it as a weekly festival, on which no other sentiment was becoming or lawful but that of unbounded spiritual joy. Hence fasting, which was so frequently practised in the ancient church, and was allowable on every other day, was strictly prohibited on this; and even the most rigid of the primitive Christians, who sought to aim at more than ordinary heights of virtue by the practice of austerity and mortification, laid aside their habitual aspect of sorrow, as inconsistent with the joyful feelings that season inspired. With one accord they dedicated it to the worship of their exalted Redeemer, and to meditation on things pertaining to the common salvation; and the spiritual views with which they entered on its observance, the congenial tempers with which all repaired to the place of assembly, the common desire that animated every bosom to seek the Lord there, if haply they might find him, and to hold fellowship with the Father, and with his Son Jesus Christ, was at once an evidence and a means of the high-toned piety that distinguished them. Early on the Saturday, it was their practice to accomplish the duties of their household, and fulfil the necessary demands of their business, so that no secular care might disturb the enjoyment of the sacred day, or impede the current of their spiritual affections; and severe indeed was the indisposition, remote the situation, imperious the cause, that detained any from the scenes and occupations the first day of the week brought along with it. So long as heathenism retained the ascendant, and the disciples of the new and rival religion were at the mercy of their pagan masters, it was only during the night, or early in the morning, they could enjoy the privileges of the christian Sabbath; nor could they observe any regular order in their service, at

a time when the voice of psalms was liable to betray the secret assembly, and the ruthless soldier often dispersed the brethren in the middle of their devotions, or compelled them to leave a glowing exhortation unfinished. But the moment the sword of persecution was sheathed, and the religion of Jesus enjoyed the tolerant smiles of a heathen, or the paternal auspices of a Christian emperor, the Christians resumed their much valued assemblies on the Lord's day,-established a certain order in the routine of their service, suited to the constitution and circumstances of the primitive church; and such was the happy understanding among the brethren everywhere, that, with some trifling variations required in particular places, a beautiful uniformity in worship and discipline may be said to have prevailed in all parts of the christian world.

"Viewing the Lord's day as a spiritual festivity, a season on which their souls were specially to magnify the Lord, and their spirits to rejoice in God their Saviour, they introduced the services of the day with psalmody, which was followed by select portions of the Prophets, the Gospels, and the Epistles; the intervals between which were occupied by the faithful in private devotions. The men prayed with their heads bare, and the women were veiled, as became the modesty of their sex, both standing-a posture deemed the most decent, and suited to their exalted notions of the weekly solemnitywith their eyes lifted up to heaven, and their hands extended in the form of a cross, the better to keep them in remembrance of Him, whose death had opened up the way of access to the divine presence. The reading of the sacred volume constituted an important and indispensable part of the observance; and the more effectually to impress it on the memories of the audience, the lessons were always short, and of frequent recurrence. Besides the Scriptures, they were accustomed to read aloud several other books for the edification and interest of the people-such as treatises on the illustration of christian morals, by some pastor of eminent reputation and piety, or letters from foreign churches, containing an account of the state and progress of the gospel. This part of the service,-most necessary and valuable at a time when a large proportion of every congregation were unacquainted with letters, was performed at first by the presiding minister, but was afterwards devolved on an officer appointed for that object, who, when proceeding to the discharge of his duty, if it related to any part of the history of Jesus, exclaimed

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aloud to the people, 'Stand up-the gospels are going to be read ;' and then always commenced with, Thus saith the Lord.' They assumed this attitude, not only from a conviction that it was the most respectful posture in which to listen to the counsels of the King of kings, but with a view to keep alive the attention of the people-an object which, in some churches, was sought to be gained by the minister stopping in the middle of a scriptural quotation, and leaving the people to finish it aloud.* The discourses, founded for the most part on the last portion of Scripture that was read, were short, plain, and extemporary exhortations,-designed chiefly to stir up the minds of the brethren by way of remembrance, and always prefaced by the salutation, 'Peace be unto you.' As they were very shortsometimes not extending to more than eight or ten minutes' duration,-several of them were delivered at a diet, and the preacher was usually the pastor of the place, though he sometimes, at his discretion, invited a stranger, or one of his brethren, known to possess the talent of public speaking, to address the assembly. The close of the sermon by himself, which was always the last of the series, was the signal for the public prayers to commence. Previous to this solemn part of the service, however, a crier commanded infidels of any description that might be present to withdraw, and the doors being closed and guarded, the pastor proceeded to pronounce a prayer, the burden of which was made to bear a special reference to the circumstances of the various classes who, in the primitive church, were not admitted to a full participation in the privileges of the faithful. First of all, he prayed in the name of the whole company of believers, for the catechumens-young persons, or recent converts from heathenism, who were passing through a preparatory course of instruction in the doctrines and duties of Christianity,-that their understandings might be enlightened-their hears receive the truth in the love of it-and that they might be led to cultivate those holy habits of heart and life, by which they might adorn the doctrine of God their Saviour. Next he prayed for the penitents, who were undergoing the discipline of the church, that they might receive deep and permanent impressions of the exceeding sinfulness of sin,—that they might be filled with godly sorrow, and might have grace, during the

Augustine, for instance, having introduced in one of his sermons these words of Paul-The end of the commandment is charity,-stopped; and the whole people immediately cried out-out of a pure heart.

appointed term of their probation, to bring forth fruits meet for repenIn like manner, he made appropriate supplications for other descriptions of persons, each of whom left the church when the class to which he belonged had been commended to the God of all grace; and then the brethren, reduced by these successive departures to an approved company of the faithful, proceeded to the holy service of communion."*-Jamieson, pp. 115–121.

CHAPTER XIII.

OF THE CATECHETICAL INSTRUCTIONS.1

No very clear distinction can be drawn between the homilies and catechetical lessons of the fathers. The terms are applied interchangeably, in some instances, to the same productions. The catechetical lessons were familiar instructions given to candidates for baptism, or to persons who had just received that ordinance; and varied very much according to the age, character, and circumstances of the catechumens. Sometimes they were of a doctrinal, and at others of a popular character; and again, they were adapted more especially to the young; just as the instructions of the missionary are necessarily qualified by the circumstances of the people to whom he goes, or the particular class whom he may chance to address. But in either case they are strictly catechetical.

The nature of these instructions in the ancient church was greatly modified by the general introduction of infant baptism, in conse

In the East, where multitudes of the Christians were Jews, who still retained a passionate attachment to the law of Moses, Saturday was long observed as a day of public worship, though not regarded by the Christians in the same light and of the same character with the first day of the week.— Wednesday and Friday began, at an early period, to be held as weekly fasts, which never terminated till three in the afternoon. A number of public festivals were also introduced, in commemoration of the birth, ascension, and other events in the life of Christ,-some of which, Easter, for instance, can boast of a most venerable antiquity, and of universal observance.-See Routh's Reliquiae Sacrae, vol. iii. p. 236; and Nelson's Festivals.

quence of the corresponding change of the relations and institutions which attended this change in the ordinance.

The catechetical discourses of Cyril of Jerusalem, contain the most ancient and authentic summary of the doctrines of primitive Christianity. These the catechumens were expected to commit to memory and habitually to study as a compend of the Scriptures, and a substitute for them, to such as had not a Bible. Such was also the nature and interest of all subsequent formularies of this kind. They have a close analogy to the ancient symbols of the church, and were in many respects the same.

The principal points of catechetical instruction, even when no catechism in form was used, was:

1. The Decalogue. The fathers in the church unitedly agreed in regarding this as essentially a summary of the Old Testament, and obligatory upon Christians. They were accordingly diligently taught this compend of the moral law. Pliny, in his famous epistle, has clearly declared how faithfully the primitive Christians observed this law, and the same is known from many authorities.2

Many of the fathers disagreed in the division of the law of the two tables, some making ten, others seven, etc. In regard to their dif ferent views, see references.3

2. The Symbols, or Confessions of Faith, particularly that which is styled the Apostles' Creed. In relation to these which have been the subject of so much discussion, it may be sufficient briefly to remark, that from the earliest organization of the church, some confession and rule of faith must evidently have been necessary. This rule of faith must have been derived from the teaching, either oral or written, of the apostles; and may have been earlier than the writings of the New Testament in their present form. Luke 1: 1—4. Gal. 1: 11. As the preaching of the apostles preceded their written instructions, so an oral confession may have preceded a written one, comprising an epitome of the gospel.5 From such a source may have sprung the great variety of forms which were known previous to the council of Nice. The various creeds and symbols which have been framed since that period, are only so many modifications of the apostles' creed.* For a notice of these creeds see reference.6

*The most ancient creed extant is that of Irenaeus. This venerable document is here inserted for the gratification of the curious inquirer. "The church, though it be dispersed over all the world, from one end of