bly was called for with the usual form, ἄνω τὸν νοῦν,—ἔχομεν πρὸς Tov Xúqιov,—sursum corda, habemus ad Dominum.

k) The three elements, bread, wine, and water, are mentioned; the two last being mixed in the same vessel. The bread was broken for distribution, and the fragments carefully preserved.

1) The communicants were required sometimes to stand erect; and sometimes to kneel, and with the head inclining forward to receive the blessing.

5. TIMES OF CELEBRATION.

Under this head two points of inquiry arise. 1. At what hour or part of the day. 2. How often, and on what particular occasions, was the Lord's supper celebrated? In regard to these particulars, there appears to have been no uniformity of practice or harmony of views in the primitive church. A brief summary of the usages of the church at different times is however given below.

1. The time of day. This solemnity was originally instituted in the evening or at night, Matt. 26: 20. 1 Cor. 11: 23, and on some occasions was celebrated by night by the apostles; and probably at other times of the day also, Acts 2: 46. 1 Cor. 16: 2.

Nothing definite can be determined from Justin Martyr respecting the time of celebrating the sacrament.

At a later period mention is made by Ambrose,1 and Augustine,2 of the celebration of it by night on certain occasions, and as an exception to the general rule. It was afterwards administered in the morning even on the occasions mentioned by them.

Tertullian speaks of the celebration of it on Easter eve.3 This, in the fourth and fifth centuries, was the most solemn period for the celebration, both of baptism, and of the Lord's supper; and was observed as such even in the ninth century. In the eleventh and twelfth centuries it was transferred to the evening, and then to the afternoon of the day before Easter, and afterwards, to the morning of the same day.

The celebration on Christmas eve continued until a late period. To this ancient custom of celebrating the eucharist by night is to be traced the modern custom of burning lighted tapers on such occasions.5

The Roman laws forbade assemblies by night, even for religious

worship. For this reason, probably, the early Christians selected the last hours of the night, towards morning, for holding their religious meetings. This was neither a forbidden nor a suspicious hour, and yet it was sufficient to satisfy their views of the necessity of celebrating the eucharist by night. Other reasons were afterwards sought out, drawn from scriptural representations of Christ, as the Sun of righteousness, Dayspring from on high, Light of the world, etc. Nine o'clock in the morning became the canonical hour as early as the fifth century. And it was settled that the sacrament should be celebrated on Sundays and high festivals at this hour, and at twelve o'clock on other occasions.

2. Times and Seasons. In the primitive church, it was an universal custom to administer this ordinance on Thursday in Easter week, that being the day of its original institution. In commemoration of this, some contended that the ordinance ought to be restricted to an annual celebration on this day; but the prevailing sentiment of the church was in favor of frequent communion, as a means of quickening them in the christian life; and in conformity with what they believed to be the injunction of St. Paul, 1 Cor. 11: 26.

Whatever theories may exist respecting the original institution of the christian sabbath, it is an established historical truth that it was observed very early in the second century; and that the sacrament was usually celebrated on that day. This was doubtless the status dies, the fixed, appointed day of Pliny. It is distinctly mentioned in the epistle of Ignatius to the Magnesians, p. 57. The genuineness of the passage has indeed been called in question, and the controversy is still unsettled. The observance of the day may be clearly shown from Tertullian.7 Justin Martyr says, " We all meet together on Sunday ;" and the reason assigned is, that this is the first day of the week, when in the beginning light was created, and when also our Lord Jesus Christ, arose from the dead. It was called also dies panis-the day of bread, with evident allusion to the celebration of the sacrament on that day. The weekly celebration of the sacrament was strongly recommended at the reformation, but no positive enactment was made to that effect.

But we must not suppose that the celebration of this ordinance in the ancient church was restricted to any particular or appointed On the contrary, it was observed to a considerable extent daily in the primitive church, and probably by the apostles them

season.

selves, Acts 2: 42, 46. Irenaeus says, "It is the will of the Lord that we should make our offering at his altar frequently, and without intermission, sic et ideo nos quoque offerre Dominus vult munus ad altare frequenter sine intermissione." Express testimonies to this effect, of a date somewhat later, are cited in the index.10

The celebration of this rite immediately after the baptism of adults, on the eve of Easter, and of Whitsuntide, has been already mentioned. And also on Christmas eve. It was after the discontinuance of the stated times for baptism and of the festive vigils preceding, that the communion was transferred to the morning, as has been already mentioned.

6. PLACE OF CELEBRATION.I

The sacrament was instituted in a private house, and the "breaking of bread" by the apostles, Acts 2: 46. 20: 7, 8, was in the private houses of believers. But the Corinthians, it appears, had a place distinct from their own houses, set apart for the celebration of this rite and of public worship, 1 Cor. 11: 20.

In times of persecution, the Lord's supper was administered wherever it could be done with secrecy and safety, in secret places, in dens and caves of the earth, in the wilderness, and desert fields, etc. But it was a rule from the beginning that, as far as practicable, this ordinance should be solemnized in the public assembly, and in the customary place of public worship. The consecration of the elements, especially, was at times regarded as an act to be performed only in public; as appears from the custom of sending the consecrated elements to the sick, and to the poor or infirm who might be absent. The consecration in private houses was expressly forbid. den by the council of Laodicea, c. 58.

The communion table, or altar, was common as early as the second century. This, styled 9voiaorgiov, was at first made of wood, hence the expression ἡ σωτηρία τοῦ ξύλου. Altars wrought from stone became common in the time of Constantine, and in the Western church were required by ecclesiastical authority in the beginning of the sixth century.2

The custom of covering the altar with white linen was very ancient. Optatus is the first writer who expressly mentions this practice.3 Allusions are also made to it by several other authors.4

7. MINISTERS OF THE LORD's Supper.'

As in baptism, so in the administration of this ordinance, a deviation from the general rule in cases of necessity was authorized by common consent. The following remarks must be regarded as exhibiting only the prevailing principles and usages in relation to this subject, without regard to the occasional exceptions and minor points of controversy.

Nothing is said in the New Testament respecting the person whose prerogative it is to administer this sacrament. Our Lord himself administered it at the time of its institution; and the probability is that the apostles, afterwards, performed the same office, Acts 20: 7. 2: 42, 46. 1 Cor. 10: 14 seq. 11: 23 seq.

According to the earliest documents of the second and third centuries, it was the appropriate office of the bishop or president of the assembly to administer the eucharist. Justin Martyr's account of this rite is, that the president, & лoestos twv ådeløwv, pronounced the form of prayer and praise over the elements, and the deacons distributed them among the communicants who were present, and conveyed them to such as were absent. According to Ignatius, the ordinance could not be administered without the presence of the bishop.3 In the Apostolical Constitutions, the administration of this ordinance is ascribed, at one time, to the chief priest, agzigeùs; at another, to the bishop, iniσxoлoç. He is directed to stand before the altar with the presbyters and deacons, and to perform the office of consecration. The same is required by Cyril of Jerusalem, and by Dionysius.5

It was a rule, of long continuance, that a presbyter should not consecrate the elements in the presence of the bishop. In the presence of several bishops this service devolved upon the senior officer, or upon some one specially designated for this purpose.

It was also the duty of the bishop during the seventh and eighth centuries. But in the middle ages the bishops seldom officiated at this service. Their neglect of this duty is ascribable, perhaps, to their increasing cares and duties, and the extent of their dioceses; but especially to the pride of office; which did not comport with the discharge of the ordinary duties of religion, an opinion that presents a striking contrast to the pious zeal of the bishops of

the first centuries, in presiding and officiating at the table of the Lord.6

In general it was a rule of the primitive church that the bishop consecrated the elements, assisted sometimes by the presbyter.7 The presbyter distributed the bread, and the deacon presented the cup. In the absence of the bishop, the service of the consecration was performed by the presbyter, and both elements were distributed by the deacons. In the performance of this service the deacons acted simply as the assistants of the bishop or presbyter. They not unfrequently assumed the prerogative of consecrating the elements; but this practice was expressly forbidden by repeated acts of ecclesiastical councils.9

It early became a custom, in the primitive church, for the minister to prepare himself for his solemn office at the table of the Lord by appropriate religious duties. Confession and private prayer were afterwards required. Fasting and abstinence from sensual indulgences were likewise enjoined.* It was also an ancient custom for the clergy to wash their hands before administering the elements.11

8. OF THE COMMUNICANTS.1

Under this head three things require particular notice. 1. The persons who were admitted to the communion of the Lord's supper. 2. Their preparation for this ordinance. 3. Their deportment in the participation of it.

1. Persons admitted to the holy communion. It appears from the Apostolical Constitutions, that, after the doors had been carefully closed and a guard set, the deacon made a public proclamation of the different classes of persons who were not permitted to be present on the occasion. These were the first and second classes of catechumens, the κατηχούμενοι and ἀκροώμενοι the unbelievers, Jews and pagans, and reputed heretics and separatists of every descrip

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Sacerdos Syrus eam noctem, quae liturgiam praecedet, vigilando in ecclesia, aut secretario ducit insomnem, orationibus et sacrae lectioni vacans, ne per somnium ludibrio aliquo contaminetur. Si uxorem habet, abstinere abilla debet per dies aliquot; jejunasse etiam praecedente vespera, et saltem vino et omni liquore, quo caput tentari, potest abstinuisse. Similem consuetudinem in ecclesia per noctandi antequam liturgia celebritur vigere apud Nestorianos. Mesipotamanos testati sunt, qui Bagdado saepe huc venerunt sacerdotes.-Renaudot. Lit. Orient. T. p. 49.