EVANGEL EVANID. O fie; 'tis evangelical and pure: Observe each face, how sober and demure! Cowper. The Progress of Error. Hart. Christ's Parable of the Sower. The same spirit diffused itself to the apostles, evangelists, and disciples, who maintained, throughout the whole course of their ministry, a certain vigour and vivacity of mind, which no calamity could depress. Porteus. Sermon 1. vol. ii. The criticks complain that the evangelistaries and lectionaries have often transfused their readings into the other manuscripts. Porson, to Travis, p. 230. Thus did our heavenly instructor most exactly fulfil the predictions of the prophets, and his own declarations, that he would evangelize to the poor. Porteus. Sermon 12. vol. ii. After the resurrection of their divine Master, the apostles, being delegated to evangelize, or teach the doctrines of Christ's mission, his death, resurrection, forgiveness of sins, and a future judgment, they were also furnished with similar credentials. Cogan. On the Passions, vol. v. p. 454. Evidences of Christianity, ch. iv. EVANIA, in Zoology, a genus of Stingless, Hymenopterous insects, established by Fabricius, belonging to the family Ichneumonidæ. Generic character. Antennæ filiform, revolute, of twelve or thirteen joints, toothed on the inner side; maxillary palpi very long, of six unequal joints; the labial palpi four; the lower lip with four divisions, the centre one of which is deeply cut, its sheath broad, dilated on the sides; head rather flattened, narrower than the thorax ; eyes oval; thorax broad, convex, nearly cubical; upper wings with one radial, and mostly two cubital cells, of which the first is nearly square, and receives the recurrent nerve; the second recurrent nerve deficient; abdomen very small, triangular, or oval, compressed, joined to the thorax by a long, thin, arched pedicle, inserted on the upper part of the thorax. These insects are small, and very remarkable for the shortness of their abdomen; one might almost believe that their whole body was contained in their thorax, when the relative sizes of their thorax and abdomen is considered. The larva of this genus are quite unknown; there have been only a few species described, of which the following is the type, E.appendigaster, Fabricius; the Sphex appendigaster of Linnæus, which has been well figured by several authors, especially by Jurine, in his Classification of Hymenopterous Insects, according to the Nerving of their Wings, pl. vii. It is found on flowers in woods in England. EVANID, Fr. evanide; Lat. evanidus. See EvaNESCENT, ante. Waned or faint, fallen away, decayed. For the decoction of simples which bear the visible colours of bodyes decocted, are dead and evanid, without the commixion of alum, argol, and the like. Sir Thomas Brown. Vulgar Errors, book vi. ch. xii. To emit a steam or smoke, an exhalation, a breath; to reek; to dissipate or disperse in steam or smoke ; to vanish into air. The same philosopher, [Democritus] whan he was a hundred yeres olde and nyne, prolonged his lyfe certayue dayes with the euapora tion of honye, as Arestoxenus writeth. Sir Thomas Elyot. The Castel of Helth, book ii. As for rosin and gum, they are mingled with the rest, to incorpo rate the drugs and spices, and to keepe in the sweet odour thereof, which otherwise would evaporate and soone be lost Holland. Plinie, vol. i. fol. 381. So in pestilent fevers, the intention is to expel the infection by sweat and evaporation. Bacon. Natural History, Cent. x. 968. Thus ancient wit in modern numbers taught, Wanting the warmth with which its author wrote, Is a dead image, and a senseless draught. While we transfuse, the nimble spirit flies, Escapes unseen, evaporates, and dies. Granville. To Dryden, on his Translations. The substances which emit these streams, being such as newly belonged to animals, and were, for the most part, transpired through the pores of their feet, must be in likelihood a far more evaporable and dissipable kind of bodies, than minerals or adust vegetables. Of the strange Subtilty of EffluBoyle. Works, vol. iii. p. 675. viums. In the seven last months of the year 1688, the evaporations amounted to 22 inches 5 lines; but the rain only to 11 inches 64 lines: in 1689, the evaporations 32 inches 10 lines; but the rain 18 inches 1 line: in 1690, the evaporations 30 inches 11 lines; the rain 21 inches of a line. Derham. Physico-Theology, book i. ch. v. note (7.) To make this bountiful communication, they adjourned from the church in the Old Jewry to the London Tavern; where the same Dr. Price, in whom the fumes of his oracular tripod were not entirely evaporated, moved and carried the resolution, or address of congra tulation, transmitted by Lord Stanhope to the National Assembly of France. Burke. Reflections on the Revolution in France, vol. v. p. 134. As I shall soon cease to write Adventurers, 1 could not forbear lately to consider what has been the consequence of my labours; and whether I am to reckon the hours laid out in these compositions as applied to a good and laudable purpose, or suffered to fume away in useless evaporations. Johnson. The Adventurer, No. 137. EVASION, see EVADE. EVAX, in Botany, a genus of the class Syngenesia, order Superflua, natural order Composita. Generic In theology, I put as great a difference between our new lights character: calyx ovate, imbricated with close-packed, and ancient truths; as between the sun and an unconnected evanid There is indeed taken notice of, a difference betwixt these appa- Boyle. Works, vol. i. p. 691. The Experimental History of Colours, How evanid is it, therefore, when applied to a prophet under the acuminated scales; florets of the disk four-toothed; radial florets entire; receptacle subulate, chaffy, no seed down; leaves tomentose. Three species, E. pygmæa, and E. asteriscifolia, natives of Europe, and E. spathulata, native of South America. EUCALIUM, in Zoology, a genus of Radiated animals, belonging to the family Ascidia, established by Savigny, very nearly allied to the genus Diostoma. EVANISH EUCALYPTUS, in Botany, a genus of the class Icosandria, order Monogynia, natural order Myrti. Generic character: calyx superior, persisting, truncated, closed with an operculum until the parts of fructification arrive at maturity; corolla none; capsule four-celled, bursting at the apex, many-seeded. There have been twelve species of this genus discovered, all natives of New Holland; they are mostly trees of considerable size, with hard, close, darkcoloured wood, but containing so much gum resin that it is unfit for furniture. A large quantity of the wood of one species, perhaps E. resiniferus, has been imported by the name of blue gum-wood; it is used for shipbuilding, and promises to be very durable. EUCERA, in Zoology, a genus of Stinging, Hymenopterous insects, established by Scopoli in his Fauna Carolina, belonging to the family Apida. Generic character. First joint of the hinder tarsi of the females dilated externally into a palette; lip nearly semicircular; mandibules narrow, arched, pointed, with a single tooth on the inner side; maxillary palpi of six joints; the third joint of the labial palpi inserted on the side of the preceding, nearly at its tip, and forming with the fourth and last a small oblique stem; the side lobes of the tongue silk-like, as long as the labial palpi; antennæ filiform, those of the males very long ; the head is generally coloured red and white; its front support three small ocelli placed in a straight line, and not, as usually, in a triangle; the antennæ but slightly developed in the female, are very long in the males, where they exceed the length of the body; the thorax is more elevated than the head, truncated behind; the wings have two or three cubical nerves, which has caused Jurine to divide the genus into two, EUCERA. under the names of Trachusa and Losia. The first joint of the tarsi is very velvety, and covered with CHARIST. hooks in the females; the hinder legs are broad. This insect flies with rapidity; the females bore into the earth two or three inches, to form their nest; they smoothen the sides, and place into the hole a considerable quantity of pollen from their hind legs; and then lay their eggs. *Wings with two cubital cells. E. longicornis, Fabricius; the Apis longicornis of Linnæus: figured by Panzer, pl. lxiv. fig. 21, male; fig. 26, female. * Wings with three cubital cells. E. attenuata, Fabricius; Panzer, pl. xcix. fig. 18. EUCHARIS, in Zoology, a genus of Stingless, Boring, Hymenopterous insects, belonging to the family Ichneumonidæ, established by Latreille. Generic character. Antennæ straight, filiform, slightly attenuated at the extremity, and formed of eleven or twelve round joints, rather thick, the first and third the longest; mouth formed by the hooked, toothless jaws; hinder legs without thickened thighs; abdomen on a long pedicle. These insects form the link between the Cynips and the Chalcides; indeed Jurine has placed them with the latter, on account of the similarity of their wings. Only a few species of the genus have been described, the following is the type, E. ascendens, Latreille, Hist. Nat. Crust. et des Ins. xiii. 210; figured by Panzer, pl. lxxxviii. fig. 10. Found in the South of Europe. E. furcata of Fabricius, found in South America, has two spines on the scutellum. The E. flobellata of the same author must be excluded from the genus, on account of the form of its antennæ. Ichneumon cyniformis of Rossi has many characters of this genus. EUCHARIST. EU'CHARIST, Fr. euchariste; It. and Sp. EUCHARISTICALL, eucharistia; Lat. eucharistia ; EU'CHARISTIZE. Gr. εὐχαριστία, from εὐχαριστο ev, to give thanks, (ev, bene, and xapis, gratia.) A giving of thanks; especially applied to the sacrament of the Lord's Supper, taken "with a thankful remembrance of his death.” He [Gregory VII.] transubstanciated the eucharisticall bread, condemned the mariage of prestes, and cōmaunded monkes to abstain from flesh. Bale. English Votaries, part ii. sig. E. Of all the blessings that ever dropt down from heaven upon man, that of his Redemption may be called the blessing paramount; and of all those comforts, and exercises of devotion which attend that blessing, the eucharist, or holy sacrament, may claim the prime place. Howell. Letter 4. book iii. The eucharistich bread being neither hypostatically united with the Divinity, nor being the medium through which any such supernatural tendency of the Divine Presence appears to us, adoration directed toward it cannot fail of being palpable idolatry. More. Antidote against Idolatry, ch. ii. That in this sacred supper there is a sacrifice (in that sense wherein the Fathers spoke) none of us ever doubted: but that is then either Latreuticall (as Bellarmine distinguishes it not ill) or eucharisticall: that is here (as Chrysostome speakes) a remem brance of a sacrifice, that is, as Augustine interprets it, a memoriall of Christ's passion celebrated in the church. Hall. Works, vol. i. fol. 627. No Peace with Rome, sec. 19. He, we see, is depressed before advanced, crucified before enthroned, and led through the vale of tears, to the region of eucharist and hallelujahs. South. Sermons, vol. ii. p. 12. The Ethnick devotion, consisting (as it were totally) in the praise of their Gods, and acknowledgment of their benefits; the Jewish more than half in eucharistical ublations, and in solemn commemorations of providential favours. Barrow. Sermon 9. vol. i. For example, Justin Martyr speaks of the elements being eucharistized, or blessed by the prayer of the word that came from him. Waterland. Works, vol. vii. p. 99. The Consecration of Bread and Wine. I have certainly given long and great attention to the subject; and am not without hope that I shall afford some information to those who, for want of leisure, or opportunity, or inclination, have hitherto little considered or understood the nature and efficacy of the Eucharist. Knox. Works, vol. vii. p. 353. Considerations on the Nature, &c. of the Lord's Supper. Preface. "Except ye eat of this bread, and drink of this wine, ye have no life in you." Words too strong and too alarming to be lightly passed over by those who are sincere in their profession of Christianity; and yet words of comfort to those who understand them of the eucharistical bread and wine. Id. Ib. vol. vii. p. 361. EU EU The EUCHARIST is the most solemn religious act of CHARIST the Christian Church. The various circumstances connected with this sacred ordinance may be arranged under the following heads: viz. Names, Institution and Mode of Celebration, Design and Benefits, and the requisite Preparation for partaking of the Eucharist. Bread. § I. Names given to the Eucharist. word Oblation, as denoting the Eucharist, to the year Of the various appellations given to this holy ordi- been abused by the Romish Church, it is scarcely nance, the most ancient appears to be that of Breaking of 1. A. D. 33. The BREAKING OF BREAD. St. Luke, in his History of the Acts of the Apostles, speaking of the first Disciples (ch. ii. 42) says, that " they continued steadfastly in the Apostles doctrine and fellowship, and in breaking of bread, and in prayers." In Acts, xx. 7, we also have an indisputable instance of the application of this name to the Lord's Supper; Dr. Waterland dates this appellation A D. 33. It appears, however, to have been discontinued at rather an early period, as it occurs but rarely in the writings of the Primitive Fathers; but Ignatius, who was contemporary with the Apostle John, makes use of the same phrase of breaking bread, (Ep. ad Ephes. c. xx.,) where he is plainly speaking of this holy Sacrament. Communion 2. A. D. 57. COMMUNION. This appellation was unquestionably taken from St. Paul's account of the Eucharist in 1 Cor. x. 16, where he teaches that the effect of this service is " the Communion of the body and blood of Christ." Suicer (Thesaurus, tom. i. voce Kowría) observes, that this term meant communion or participation in reference to the Eucharist, (for it had, besides, different meanings,) for the following reasons: 1. because of the union of the faithful with Christ, and with each other; 2. because believers are thereby not only united to Christ, but are also made partakers of his Kingdom; and 3. because it is a religious banquet, of which we partake in common with our fellow Christians. Lord's Supper. Oblation- 3. A. D. 57. The LORD'S SUPPER is by most Protestants considered as a Scriptural name for the Eucharist, though it does not appear to have been anciently used in this sense. As Jesus Christ instituted the Sacrament after Supper, both have been confounded; and, through inadvertence, the Eucharist has been blended with this last Supper, and called by way of emphasis The Lord's Supper." In very early times, the Christians, in imitation of our Lord, held a Supper before the Eucharist, which was termed 'Ayán, or Love Feast; and it is very likely that it is to this, and not to the Eucharist, that St. Paul refers in 1 Cor. xi. 20: but it appears, also, that both the Lord's Supper and the Eucharist were celebrated by the Primitive Christians at the same meeting, and thus they became confounded. It is evident that St. Paul refers to both of these; and, from his manner of treating the subject, we are led to infer that they were celebrated at the same meeting, and were, as Dr. Waterland observes, "different parts or acts of the same solemnity." (Dr. A. Clarke, on the Eucharist, pp. 74, 75.) 4. A. D. 196. OBLATION-SACRIFICE. "These two terms are somewhat similar in meaning, and both of Levitical origin.' They have no foundation in the New Testament, but were very frequently employed for this purpose in the early Ages. The ordinance, from commemorating the oblation or sacrifice of Christ, came to be spoken of, first vaguely and then seriously, as a sacrifice itself." Dr. Waterland refers the use of the necessary to state in this place. 5. A. D. 104. SACRAMENT. This appellation, as Sa applied to the Eucharist, though not of Scriptural origin, is nevertheless of great antiquity. The younger Pliny, in his celebrated Epistle to the Emperor Trajan, speaking of the Christians from the depositions of apostate informers, says, that "they affirmed, that the whole of their error or fault was this:-that they were accustomed to meet together on a certain day, stato die, (which day we know, from the collateral testimony of Christian writers, was the Lord's Day, or Sunday,) before day-light, and to sing among themselves, alternately, a hymn to Christ, as God, and to bind themselves by a solemn oath, (sacramento,) not to the commission of any wickedness, but not to be guilty of theft or robbery, or adultery, never to falsify their word, nor to deny a pledge committed to them, when called upon to return it. When these things were performed, it was their custom to separate, and then to come together again to eat in common an inoffensive meal." (Epist. lib. x. ep. 97.) In this passage, Pliny is generally understood to refer to the Eucharist; though some learned men are of a different opinion. 6. A. D. 107. EUCHARIST is one of the most ancient E. names given to the Lord's Supper: it signifies properly thanksgiving or blessing, and fitly denotes this holy service, considered as a sacrifice of praise and thanksgiving. Though Dr. Waterland assigns it to the year 107, because it first, certainly, occurs about that time, in Ignatius's Epistles to the Smyrnæans, (ch. 7, 8,) and to the Philadelphians, (ch. 4,) yet there is little doubt but that it obtained in the Apostolic Age, when it is considered how familiarly Ignatius makes use of it. Dr. A. Clarke and others confirm this opinion of its Apostolical use, observing, that it was actually adopted in the Syriac Version, which was made either at the close of the Ist, or early in the IId century. Justin Martyr, Irenæus, Clemens Alexandrinus, Tertullian, Cyprian, Origen, and others, make very frequent use of this appellation. 7. A. D. 150. COMMEMORATION or MEMORIAL. This Cer appellation is used by Justin Martyr, in his Dialogue web with Trypho the Jew, (p. 387 ;) where he takes notice that the Christians offered up spiritual sacrifices, prayers, and praises, in the memorial of their food, dry and liquid," that is, in the Eucharist of bread and wine. 8. A. D. 249. The name of PASSOVER was anciently Passe given to the Eucharist, upon a presumption, that, as Christ himself succeeded to the Paschal lamb, so the feast of the Eucharist succeeded in the room of the Paschal feast. Christ is our Passover, as the name stands for the lamb; the Eucharist is our Passover, as that same name stands for the feast, service, or solemnity. Origen appears to be the earliest Christian writer who employed this appellation to denote the Eucharist; and he was followed by Gregory Nazianzen, Jerome, Isidore of Pelusium, whom Dr. Waterland considers to be authorities sufficient for this application Mass. 9. A. D. 385. MASS, (Missa.) This appellation, which is of Latin origin, is peculiar to the Western Churches. Originally, it imported nothing more than the dismission of a Church Assembly; but, by degrees, it came to be used for an Assembly and for Church Service, and ultimately the Communion Service in particular. Ambrose, Bishop of Milan, is supposed to be the earliest writer (Ep. 20, ad Marcellin.) who mentions the Mass in this last and most emphatical sense. (Dr. Waterland's Review of the Doctrine of the Eucharist, ch. i.; Dr. A. Clarke's Discourse on the Eucharist, pp. 72-83; Orme's Ordinance of the Lord's Supper Illustrated, ch. iv.) § II. Institution and Mode of celebrating the Eucharist. 1. The INSTITUTION of the Eucharist is recorded by the Evangelists, Matthew, (ch. xxvi. 26—30,) Mark, (ch. xiv. 22—26,) Luke, (ch. xxii. 19, 20,) and by the Apostle Paul, (1 Cor. ch. xi. 23-25.) Dr. Waterland justly remarks, that it is an argument of great weight and importance, that we have it four times recorded in the New Testament, with some slight variations, while that which is omitted by one or more of these inspired writers, is supplied by another. The following harmonized statement will present the shortest as well as the most complete view of the circumstances attendant on the institution of this Sacrament. "The Lord Jesus the same night in which he was betrayed, as they were eating, took bread; and, when he had given thanks, blessed it, and brake it, and gave it unto his disciples, and said; 'Take, eat; this is my body which is given [and] broken for you: this do in remembrance of me.' 99 After giving the bread, the consolatory discourse related in John xiv. 1-31, is supposed by Archbishop Newcome to have been delivered by Jesus Christ, in order to support his disciples under their approaching trials. “Likewise, after supper, after the same manner, he took the cup, and when he had given thanks, he gave it to them saying; Drink ye all of this, for this cup is my blood of the new covenant-the new covenant in my blood, which is shed for you, and for many, for the remission of sins. This do ye, as oft as ye drink it in remembrance of me,' (and they all drank of it.) Verily I say unto you, I will henceforth drink no more of this fruit of the vine, until that day when I shall drink it new with you in the kingdom of my father, in the kingdom of God." After thus distributing the wine, Jesus Christ resumed and finished his discourse related in John xv.-xvii. beginning with the last clause in John xiv. "Arise, let us go hence." Then succeed the following words, which concluded the whole ceremony: "When Jesus had spoken these words, and when they had sung an hymn, he came out, and went forth with his disciples over the brook Kedron, as he was wont, to the Mount of Olives. And his disciples also followed him." (John, ch. xviii. 1; Matt. ch. xxvi. 30; Mark, ch. xiv. 26; Luke, ch, xxii. 39.) 2. A more material circumstance is, that he began Manner. the institution as they were eating," either the Paschal lamb, or an ordinary supper, for on this subject commentators and critics are greatly divided. (See an abstract of their sentiments in Dr. A. Clarke's Discourse on the Eucharist, pp. 1--27.) Most probably the former is intended; it being generally agreed among the learned of all parties, that the Christian Eucharist succeeded in the place of the Jewish Passover. The materials or elements, as they are commonly termed, are "bread and wine, which the Lord commanded to be received," (Church Catechism.) The Jews had been accustomed to partake, at all their feasts, of bread and wine in a serious and devout manner, after a solemn blessing or thanksgiving to God, for his goodness to mankind; but, especially at the Feast of the Passover, which Jesus was celebrating with his disciples when he instituted the Eucharist, they, in their thanksgivings, commemorated more at large the mercies of their God, dwelling principally on their deliverance from the temporal bondage of Egypt. And as this had many particulars resembling that infinitely more important redemption of all mankind from sin and ruin, which Jesus Christ was then about to accomplish, he very naturally directed his disciples that their ancient custom should for the future be applied to the greatest of divine blessings, and become the memorial of Christ their Passover sacrificed for them;" as indeed the bread broken aptly enough represented his body, and the wine poured forth expressly prefigured his blood shed for our salvation. stantiation Jesus Christ, having given thanks to God, broke the Breaking bread, (which in this instance was the thin, unleavened of the Bread bread used at the Passover,) and gave or distributed it to all his disciples; and said, "Take, eat; this is my body." That is, this is the representation or sign of my body, in the same sense as the lamb is called the Passover. (See parallel modes of expression in Gen. ch. xli. 26, 27; Dan ch. vii. 24; Matt. ch. xiii. 38, 39; 1 Cor. ch. x. 4) The bread, indeed, could not be Christ's natural body while he was alive: for it was his body that performed the action of breaking and giving the bread; nor could the wine in the cup be his blood, for that was still flowing in his veins. By no natural Transubconstruction can the words of institution support the doctrine of Transubstantiation, maintained by the Romish contradicChurch, viz. that "in the Sacrament of the Eucharist tory to the there is really and substantially the body and blood, New Testatogether with the soul and divinity of our Lord Jesus ment. Christ and that there is a conversion of the whole substance of the bread into his body, and of the whole substance of the wine into his blood, which conversion the [Roman] Catholic Church calls Transubstantiation," (creed of Pope Pius IV., Art. 17.) For the words, when uttered by the Priest, cannot signify more than they intended when they were uttered by Christ himself; and he evidently alluded to the approaching sacrifice of himself upon the Cross, on which his body was to be broken and pierced, and his blood to be shed by the EU 66 nails and by the spear. The term "Transubstantiation" CHARIST. was not invented until the XIIIth century; the first idea of the real presence of Christ in the Eucharist was started in the beginning of the VIIIth century; the earliest writer, who maintained the doctrine, was Paschasius Radbertus in the IXth century, before it was firmly established; and the first public assertion of it was at the third Lateran Council, which was held in the year 1215, after it had been for some time avowed by the Popes, and in obedience to their injunctions inculcated by the clergy. But this term “Transubstantiation" was not known, until it was invented by Stephen Bishop of Autun in the XIIIth century. (Mosheim's Eccl. Hist. cent. xiii. ch. iii.) This doctrine subverts the very foundation on which the credibility of the Christian Religion is built, viz. our Saviour's Miracles, and not only does it contradict the Scripture, which says that we eat bread after the consecration of it, (1 Cor. ch. xi. 27;) but it is also contrary to Reason, which teaches that the same body cannot be in two places at the same time; and it is contrary to the report which our senses make about their proper objects. So that Transubstantiation contains many gross falsehoods, and is incredible to all who consult the word of God, their own reason, and common sense." (Archbishop Tillotson's Discourse against Transubstantiation; Bishop Taylor's Dissuasive from Popery; Horne's Romanism Contradictory to Scripture, pp. 29, 30.) 66 The Cup "After supper, Jesus Christ took the cup, and when given to all. he had given thanks, he gave it to them (the disciples) saying drink ye ALL of this." The command for ALL to drink of the cup was positive and express; and is directly opposed to the practice in the Romish Church, of giving the cup to the Clergy only, and not to the Laity. The Council of Constance, held in the year 1416, was the first that deprived the Laity of the cup in the Eucharist, in direct contradiction to the command of Christ, and to the practice of the Primitive Church. The Testimonies of the Fathers and Ecclesiastical Writers, for thirteen or fourteen hundred years, are collected by Bishop Beveridge, (On the Articles, Art. XXX.) It is material to notice the reason, assigned by Jesus Christ, why all the Apostles were to drink of the cup, viz. "For this is [represents] my blood of the New Covenant, which is shed for many for the remission of sins." All, therefore, who stand in need of remission of sins are to drink of the cup, that is, all mankind, Laity as well as Clergy. The Eucharist, how solemnized in the Primi. tive Chris The Eucharist being thus instituted by Jesus Christ was adopted by all the Primitive Christians, with few exceptions; and no modern denomination rejects it, except the Society of Friends or Quakers, (whose reasons for rejecting it are considered by Dr. Bennet, in his Confutation of Quakerism,) and some mystics, who make the whole of Religion to consist in contemplative love. II. Of the MANNER in which the Primitive Christians celebrated the Eucharist, during the Apostolic Age, no particulars are recorded in the New Testament. That their practice was uniform in the Churches at Jerusalem, tian Church. Troas, Corinth, and, indeed, in all Christian Churches, may reasonably be concluded. "At Corinth, several abuses of the institution had occurred. But it is worthy of attention, that while St. Paul points out these abuses, and calls upon the Church to correct them, he gives not the most distant hint that they were wrong in the whole affair; that it was altogether a corruption and mistake; and that, instead of eating and drinking in any way, they ought to feed spiritually on Christ, and cease from this beggarly observance. Instead of this he solemnly repeats the account which he had received, of the manner of celebrating the ordinance, and calls upon the Church thus to keep it." (Orme's Ordinance of the Lord's Supper Illustrated, p. 195.) Of the practice of the first Christians, in the ages immediately succeeding that of the Apostles, we have more certain, as well as more ample, information, in the Primitive Christianity of Dr. Cabe, and in Mr. Bingham's Origines Ecclesiasticæ, from which elaborate treatises the following particulars are collected. EUCHARIST tered 1. The persons ADMINISTERING were the ordinary By whom Pastors and governors of the Church, those who were adm.naset apart for the administration of holy offices. The institution was begun by Jesus Christ himself; and the administration of it was by him committed to his Apostles, and to their ordinary successors to the end of the world. Tertullian (de Cor. Mil. c. 3) states, that they never received it from any but the hand of the President, which must be understood either of the particular custom of that Church where he lived, or of consecration only. Otherwise, the custom was, when the Bishop or President had by solemn prayers and blessings consecrated the Sacramental elements, for the Deacons to distribute them to the people, as well to those who were absent, as to those who were present. (Justin Martyr, Apol. ii. p. 97.) 2. The persons COMMUNICATING were, at first, the Commu whole Church or body of Christians within a certain cants. space, who had embraced the doctrine of the Gospel, and who had been Baptized into the faith of Christ. As Christians multiplied, and a more exact discipline became necessary, none were admitted to this ordinance until they had arrrived at the degree of the faithful, Horo or Believers. (Bingham's Orig. Eccles. book i. ch. iii.) Catechumens, that is, those who were under instruction previously to Baptism, and those who were under the censures or suspension of the Church for any crime, and who had not passed through the several stages of penitents, were excluded. The Eucharist being the highest and most solemn act of Religion, they thought that they could never take sufficient care in dispensing it. Accordingly, some were debarred from it for different periods, varying in proportion to the magnitude of the offence of which they had been guilty, and some were not admitted to the Communion of the Church until they had continued their repentance to their death-bed. It was customary to send the Eucharist (little pieces of the consecrated bread, dipped in the Sacramental cup) by the Deacons or other inferior Ecclesiastical officers to those who were sick, or absent from any other just cause; in cases of great necessity it might be carried and given by other persons. (Eusebius, Eccl. Hist. 1. vi. c. 44,) but this was prohibited by the Canons in ordinary cases. A custom also arose, of giving the Eucharist to the dead, in order that they might give some kind of evidence, that they had died in the peace and communion of the Church; but this usage was afterwards abrogated by many Councils, and at length laid aside. Newly baptized infants were admitted to the Eucharist in the early ages of the Church; and this practice was not wholly discontinued in the Latin Church in the XIIth century. In some few places, as among the Helvetians, it even appears to have subsisted, to the commencement of the Refor |
