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In consequence of this, the rich were filled to satiety, while the poor, for whom especially these feasts were provided, were compelled to depart unsatisfied. That by their own supper the apostle did not mean the Eucharist, can hardly admit of a question; for it is to me utterly incredible that the disciples of Christ, at this early period, should have so entirely misapprehended, and so grossly perverted this holy ordi nance, as to have transformed it into a common banquet. The Eucharist never was designed by our Saviour, or considered by the church, either in the apostolick or any subsequent age, as literally a feast or supper. It is true that it is called the Lord's supper, and the feast in the New Testament: but these appellations are given to it evidently because it was first instituted in the evening and at the close of the passover supper, and because we therein feed by faith upon Christ, the bread of life. St. Paul, then, could not have here intended the Eucharist, but some feast or entertainment which was partaken in the church at the same time with it. Dr. Lightfoot contends that he is speaking of the paschal supper, which these Judaizers ate before the Eucharist. This opinion he maintains on the supposition that the Eucharist, which our Lord instituted after that supper, was only an ap pendix to it, and that it was not instituted in commemoration of the death of Christ, but as a new form of commemorating the deliverance out of Egypt. But is it probable that they, who celebrated the Lord's supper once a day, or at farthest once a week, would mistake it for that paschal supper which was only to be celebrated once a year : and then not in the synagogue, or publick assembly of the people, but at home in every man's family? Besides, according to the Jewish canons, this feast could not be observed at all in Corinth, or out of Jerusalem, while the temple stood. Had the Corinthians, moreover, been guilty of so obvious a misapprehension of the nature and design of the Lord's supper, as Dr. Lightfoot imputes to them, would not the apostle doubtless have noticed their errour and rectified it? So far from this is the fact, that he evidently supposes them (ch. x. 16, 21) to understand that in the Lord's supper they were partakers of the cup and table of the Lord. It is evident, therefore, that he refers in this passage to those charitable entertainments, which accompanied the Eucharist.*

In regard to the precise time when the Agape were partaken, a diversity of opinion has existed among learned men. Some have maintained, in opposition, as it appears to me, to the ancient fathers and most approved commentators and historians, that they were neither preceded nor followed by the Eucharist. Several fathers of the fourth century seem to have supposed that they were partaken after the communion, immediately succeeding the ordinary services of the church. St. Chrysostom in Hom. 21, remarks, that, "when all the faithful met together, and had heard the sermon and prayers, and received the communion, they did not immediately return home upon the breaking up of the assembly, but the rich and wealthy brought

* Vid. Whitby and Macknight in loco.

meat, and other food, from their own houses and called the poor, and made a common table, a common dinner." St. Jerome says,[*]" when they met in the church they made their oblations separately, and, after the communion, whatever remained of those sacrifices, they ate and consumed in a common supper together." Hieron. in 1 Cor. xi. 20. On the other hand, most modern expositors imagine that the Agapa were partaken before the communion. It seems most probable. that, during the first century, before the faithful were scattered abroad, and the primitive order and harmony of the church interrupted by the violence of pagan persecution, the Eucharist was administered after this feast, in imitation of our Saviour's example, who instituted it after the paschal supper. That this order was observed in the Corinthian church is evident from 1 Cor. xi. 16. St Paul reproves the Corinthians for not tarrying for each other before they consumed their meal, and for appropriating to themselves those provisions which were intended for the whole church in common. But he would not have written this admonition had the feast in question succeeded the Eucharist, because the latter was never administered till the whole church were together. If it is objected that the Corinthian church had departed from the usual practice of the other churches in this respect, it is a sufficient reply, that the apostle has not told us so.

It will not be denied, however, that, as early as the commencement of the second century, the practice of the churches differed in respect to the time of partaking both the Agape and the Eucharist. Thus it is evident from Tertullian and other writers that both were at first partaken in the evening. But on the rise of the pagan persecu. tions, many churches were compelled to assemble for the celebration of the Eucharist before daylight in order to avoid observation. This would be a very unseasonable hour for the participation of a feast. Hence the practice of celebrating both at the same time was necessarily discontinued. That this was the case in Pontus and Bithynia in A. D. 106-7, is evident from Pliny's celebrated letter to Trajan. "They (the Christians) affirm all their guilt and errour to have been," says he, that they met on a certain fixed day before it was light, and addressed themselves in a form of prayer to Christ as to some God. binding themselves, by a solemn oath, not for purposes of any wicked design, but never to commit any fraud, &c. After which it was their custom to separate, and then reassemble to eat in common a harmless meal. From this custom, however, they desisted, after the publication of my edict, by which, according to your orders, I forbade the meeting of any assemblies." Plin. Epis ad Traj. lib. 10. ep. 97. In the fourth century, it became customary to receive the Eucha

[*

* This passage is from the commentary falsely ascribed to St. Jerome. The Benedictine editors suppose that Strabus Fuldensis was the real author. Cave thinks it was Pelagius. The Latinity is unworthy of Jerome. Ed.]

+ Carmenque Christo, quasi Deo dicere secum invicem. This may be translated, and probably with more accuracy. "They sang among themselves alternately (i. e. in the ancient manner of chanting) a hymn to Christ as God."

rist fasting. St. Augustine informs us that he was a member of the council of Carthage, when a canon to that effect was adopted, and he assures us that it was conformable to the practice of the universal church at that time.*

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Gregory Nazianzen alludes to the same custom, when he makes the following judicious remark. Every action of Christ is not necessary to be imitated by us: for he celebrated the mystery of the passion with his disciples in an upper room, and after supper; but we do it in the church, and before supper." Naz. Orat. 40 de baptismo. There can be no question therefore, that the Eucharist in the fourth century, was received fasting the Agape must, then, have been partaken after it during that period.

These repasts were at first partaken from house to house, whenever the people of God assembled for publick worship, and afterwards in their respective churches. In consequence, however, of the abuses committed at them, the council of Laodicea, (about A. D. 367,) and the council of Carthage, (A. D. 398,) passed canons forbidding them to be holden in churches. In France they were also prohibited by the second council of Orleans, A. D. 541. The object of these canons was to correct the abuses merely, which had crept in, and not to abolish the practice of holding these feasts; hence they were not entirely discontinued until the seventh century.

The benevolence exhibited by the early Christians in their Agapæ, led to the adoption of the word as a general term for eleemosynary donations. It was also employed to denominate the feasts celebrated on the birth day of the saints.

Various opinions have been entertained in respect to the origin of the Agapæ. Faustus, the Manichean, accused the Christians of borrowing them from the Pagans but Augustine denies the truth of the accusation. "Nec sacrificia eorum (Gentium) vertimus in agapes. Agapes enim nostræ pauperes pascunt." Chrysostom and Theophy lact dated their commencement from the community of goods maintained by the primitive Christians. (Vid. Chrys. in Hom. 27 in 1 Cor.) Some late writers have supposed them to be the same with the cænæ collatitiæ of the Greeks, (Xenoph. Memorab. lib. 3, c. 14;) or the charistia of the Romans: but the former were rather political than religious institutions; and the latter were limited to relatives as guests, and had for their object the adjustment of private difficulties. "Convivium etiam solenne majores instituerunt, idque charistia appelaverunt, cui præter cognates et affines nemo interponebatur; ut si qua inter necessarios querela esset orta, apud sacra mensæ, et inter hilaritatem animarum, fautoribus concordiæ adhibitis toleretur." (Valerius Max. lib. 2, c. 1. § 8.) No doubt the indigence of the primitive Christians, generally, and the imminent hazard to which they exposed themselves, by renouncing the faith of their fathers, excited the commiseration of the few among them who were affluent and to this circumstance we

* Vid. Aug. Epis. 118 ad Januar. cap. 6. Chrysost. Hom. 27 in 1 Cor.Epis. 125 ad Cyriacum. Bingham's Antiquities of the Christian Church.

may ascribe the community of goods. But may not the peculiar significancy of the Agapæ, as a token of strong and inviolable friendship, have led the wealthy to adopt this particular mode of bestowing their charity in preference to any other? That such a significancy was believed to exist in entertainments of this kind, and that this opinion exercised important influence over the conduct of the ancients, will satisfactorily appear from the following authorities. Rabbi Isaac Abrabanel, as quoted by Cudworth, says, "It was an ancient custom amongst them, that they who did eat bread together upon the same table, should be counted ever afterwards as entire brethren. Jamblicius also has noticed this symbolical rite as the mark of friendship. (Vid. Whitby in 1 Cor. x. 17.) Homer has expressed the utmost detestation of the violation of this rite of inviolable friendship. (Odyss. 1, 28.) From this a certain form of marriage arose among the Romans termed confarreatio, which implied indissoluble friendship. A similar custom exists at present in the Greek church. (Vid. Smith De Græca Eccles. hodierno statu.) D'Herbelot in his Bibliothique Orientale, has repeatedly. mentioned the strictness of those friendships formed in the East by eating and drinking together. "The ceremony of presenting bread and salt is practised in the East, as a mark of friendship, alliance, and hospitality. The Arabians have a custom of offering drink to those with whom they have had any difference in order to assure them of their good faith." Nothing could be more congenial with the philanthropick spirit of Christianity than the Agapæ, when regarded as pledges of friendship and affection; for they at once supplied the wants of the indigent, and united the whole band of the faithful in firm and ardent attachment. No wonder it was said of the primitive disciples, "See how these Christians love one another."

These feasts of love or charity, are, at the present day, practised by the Methodists, Sandemanians, Scottish Baptists, and Dunkers. Among the Methodists, they are held quarterly. After prayer, small pieces of bread or plain cake and water are distributed, and all present eat and drink together in token of their mutual Christian love. A collection is afterwards taken for the poor. This institution they do not consider as having any relation to the Lord's supper: the latter they esteem to be a positive institution which they are bound to observe as Christians; the former they regard as merely prudential, which they observe, because they think it scriptural and edifying. Among the. Sandemanians the members all dine together in the interval of publick worship, which they call their love-feasts, and which are concluded. with one or more hymus, and the kiss of charity. The Scottish Baptists associate the kiss of charity with their love-feasts, esteeming both of them scriptural, and natural expressions of Christian love. The males and females among the Dunkers are said never to dine together except on the occasion of their feasts of charity, and then their only food is meat.* An interesting account of the celebration of the Agapæ by the Hindoo Syrian Christians, on the coast of Malabar, has been

* Vid. Adams's Religious World Displayed.

afforded us by the excellent Dr. Buchanan. "At certain seasons," says he, "the Agapæ, or love-feasts, are celebrated, as in primitive times. On such occasions, they prepare delicious cakes, called appam, made of bananas, honey, and rice flour. The people assemble in the churchyard, and, arranging themselves in rows, each spreads before him a plaintain leaf. When this is done, the clergyman, standing in the church door, pronounces the benediction; and the officers of the church, walking through between the rows, give to each his portion. It is certainly an affecting scene, and capable of elevating the heart, to behold six or seven thousand persons, of both sexes and of all ages, assembled and receiving together, with the utmost reverence and devotion, their appam, the pledge of mutual unison and love." (Works, p. 224.)

Not to exhaust your patience, Mr. Editor, which I fear is already wearied by the length of this essay, permit me, in conclusion, to suggest the inquiry, whether the church, generally, by entirely abolishing the primitive and significant institution of the Agapæ, have not at the same time departed in some degree from that spirit of reciprocal kindness and good feeling, which it was the design of these feasts to strengthen and perpetuate; and whether a recurrence to the practice of the primitive church in this respect might not be attended with a corresponding increase of some of the most amiable and valuable of the Christian virtues.

CANDIDATUS.

SERMON.-No. XXI.

THE CONVERSION OF THE JEWS TO THE FAITH OF CHRIST, THE TRUE MEDIUM OF THE CONVERSION OF THE GENTILE WORLD.

(CONTINUED FROM PAGE 24.)

II. HERE, however, a question very naturally arises, to which it is of no small importance to afford a satisfactory answer.

If the great unreclaimed mass of the Gentiles is to be brought into the church by the converted Jews, if the epoch of their being thus brought is especially fixed to the last ages, and if the Jews themselves are to go forth as missionaries immediately or at least very shortly after their own conversion; then it is clear, that the Jews also themselves will not be converted, until we shall very closely have approached the confines of the last ages and, if the Jews themselves, therefore, will not be converted until the appointed time shall arrive; where is the utility of labouring to bring about an event, unless we have some good reason to believe that the appointed time of its accomplishment is near at hand?

To this, or to some such obvious question it has frequently been answered that we know not the times and the seasons; that it is our duty to labour and to leave the result in God's hand; and that, if only a handful of converts be obtained, it is a sufficient recompence for every exertion.

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