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elements were sent to the absent communicants-and that the consecrated bread was carried home by the communicants from the table of the Lord, on account of the efficacy which was ascribed to the consecrated elements. According to the same author, they also received the sacred elements in communion from the officiating minister into their own hands."

But the fullest information in our possession respecting the point under consideration is derived from the Apostolical Constitutions. This forgery, the object of which is to establish the idea of an universal catholic church and a Levitical priesthood, and thus to exalt the bishop, represents the state of the church in the latter part of the fourth and beginning of the fifth century. The hierarchy was now established, and the superstitions and perversions of the ancient ritual were in current use. It is the oldest liturgical document now extant in the church, and is evidently the basis of the formularies and liturgies both of the Eastern and Western churches. Brief descriptions of the eucharist, and of the agapæ, are found in different parts of this work, and full descriptions of the liturgies and formularies connected with this service; from which the following particulars are collected :

(a) The agape are distinguished from the eucharist.

(b) The ordinance was celebrated with profound secrecy as a sacred mystery; catechumens, penitents, and unbelievers of every description, being excluded with the greatest caution, and the doors carefully guarded.

All believers in good and regular standing were expected to partake of the elements.

(e) The sexes were separated, and received the elements separately.

(d) The ordinance appears to have been administered at the usual time of public worship, in the morning, and in the ordinary place of assembly. No intimation is given of a celebration by night.

(e) The consecration of the elements was performed by the chief priest, apxupeus: this term is sometimes used as synonymous with that of bishop; and yet they who do not admit the identity of presbyters and bishops, and of teaching and ruling bishops, must still concede that the presbyters were permitted, at times, to consecrate the elements, especially in the absence of the bishop.

(f) The consecrating minister offered a prayer in his own behalf, as well as more general petitions; and then distributed the bread himself. The cup was distributed by the deacons. At first it

would appear that both of the elements were distributed by the deacons; such is the distinct assertion of Justin Martyr.

(g) Mention is made of a splendid robe for the minister, and of his making the sign of the cross upon his forehead.

(h) The elements were presented simply in these words: "The body of Christ; the blood of Christ, the cup of life;" to which the communicant simply responded, "Amen!" The brevity of this form is strikingly contrasted with the prolonged prayers and formalities of the other parts of this service.

(1) During the service, the 34th Psalm was sung. The 42d and 139th came into use at a later period. The attention of the assembly was called for with the usual form, ἄνω τὸν νοῦν, ἔχομεν AрOS TOν XÚρIOν-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. They were directed to rise and stand in prayer after partaking of the elements, and then to kneel to receive the benediction.

§ 5. OF THE 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. xxvi. 20; 1 Cor. xi. 23; and on some occasions was celebrated by night by the apostles; and probably at other times of the day also. Acts ii. 46; xx. 7; 1 Cor. xvi. 2. Nothing definite can be determined from Justin Martyr respecting the time of day set apart for celebrating the sacrament.

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

Tertullian speaks of the celebration of it on Easter-eve. 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 afterward 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, perhaps, to be traced that of burning lighted tapers on such occasions -at a later period, emblematical of spiritual illumination and of rejoicing.

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, toward 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 afterward 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.-The Lord's supper was originally celebrated daily in connection with a common meal by the disciples. Acts ii. 42, 46; 1 Cor. x. 11. In the beginning of the second century, as we learn from Pliny's letter, the weekly celebration of this ordinance on a "stated day" was customary. This day is believed to have been the Christian sabbath, the Lord's day. The same was the custom fifty years later, as we are distinctly informed by Justin Martyr. The observance of the day may be clearly shown from Tertullian. 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. Socrates relates that it was celebrated every Sunday in almost all the churches throughout the world, except at Alexandria and at Rome.

There is also evidence that the custom of daily communion continued to be more or less observed to the third or fourth century,

though some of the passages cited in proof may relate to the custom of private communion, for which purpose the consecrated bread was retained at home after the consecration by the priest became an important rite.

After the establishment of the hierarchy, this sacrament was administered on several of the festivals of the church, and was mingled with so many rites that its original significancy and importance was in a great measure overlooked. In the Greek church especially, it fell in a great measure into neglect, except on the great festivals of the church. Such was the complaint of Chrysostom at the close of the fourth century. Augustin, his cotemporary in the Western church, informs us that there was no uniform usage in the celebration of this sacrament. Some partook of it daily; others on stated days. Some on the Lord's day only; others on this and the Jewish sabbath. He also advises that each should conform to the usage of the church where he may chance to reside.*

The weekly celebration of the sacrament was strongly recommended at the Reformation, but the custom of the reformed churches in this respect is very various.

§ 6. OF THE PLACE OF CELEBRATION.

THE sacrament was instituted in a private house, and the "breaking of bread" by the apostles, Acts ii. 46, xx. 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. xi. 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, 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 forbidden by the Council of Laodicea.1

* Indifferenter est habendum, et pro eorum, inter quos vivitur, societate servandum est.-Epist. ad Janar. 113, c. ii.

The communion table was common as early as the second century. It was first a simple table, around which the communicants gathered, without distinction of age or sex, to receive the sacred elements. It was afterward styled an altar, Svoiaoτńpiov, etc. This, styled Svolaστrpiov, was at first made of wood, hence the expression ἡ σωτηρία του 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, † A. D. 384, is the first writer who expressly mentions this practice.3 Allusions are also made to it by several other authors.*

Under the ceremonials of liturgical worship, the altar was enclosed in the chancel, from which the laity were carefully excluded. Here the bishop first received the elements, then the several orders of the priesthood. After this they were distributed to the laity without. Even the emperors were sometimes required to communicate without the chancel. "The priests alone," said Ambrose to the Emperor Theodosius, "are permitted to enter within the palisades of the altar. All others must not approach it. Retire then, and remain with the rest of the laity. A purple robe makes emperors, but not priests."

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§ 7. OF THE 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 afterward performed the same office, but it does not appear that this service was restricted exclusively to them. Acts xx. 7; ii. 42, 46; 1 Cor. x. 14 et seq.; xi. 23 et seq.

According to the earliest documents of the second and third centuries, it was the appropriate office of the president of the assembly to administer the eucharist. Justin Martyr's account of this rite

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