and character of the British Christians, there seems reason to believe, that in the "churches of wattles," which, if any reader pleases, he may denominate cathedrals, there were many who "believed to the saving of their souls" who were taught by the Spirit, as well as by the Word of God, and who lived to "adorn the doctrine of God their Saviour in all things." CHAPTER VI. CONSTITUTION AND DOCTRINE OF THE PRIMITIVE CHRISTIAN CHURCHES IN BRITAIN. Importance of the subject-Mosheim's testimony-Worship-Reading-SingingPreaching Prayer-Baptism - The Lord's Supper. BRITISH Ecclesiastical History will be thought to require more than a passing notice of the constitution of the primitive churches in this country, and of the mode of public worship observed in them. This is rendered necessary for the information of the young reader; not only by the consideration of the statements of ancient monkish historians, and of some in our times; but especially by the differences which exist between the Catholics and Protestants, and between the two national churches of England and of Scotland, and the numerous Dissenters in Britain. "It is natural to inquire," says Dr. Henry, "in what manner the clergy were maintained, churches built, and the other expenses of religion defrayed, in the ancient British church, as well as in other primitive churches, in the first centuries, when they received no favour, protection, or support from the state. The apostles, their fellow-labourers, and perhaps some of their immediate successors, were supported partly by the work of their own hands, and partly by the grateful contributions of the faithful. In these primitive times, when a competent number of persons were converted to the Christian religion in any place, sufficient to constitute a decent congregation, they formed themselves into a church, or religious society; and every member of this society contributed, according to his abilities, to the maintenance of those who ministered in holy things, to the support of the poor, and to all other necessary charges. The contributions for these purposes were commonly made in their religious assemblies on the first day of the week, according to the apostolic direction. Many of the primitive Christians, full of the most ardent zeal for their religion, did not content themselves with giving their share to these stated contributions for those pious uses, but bestowed houses, gardens, and even lands upon the church, or left them to it by their last will. It appears, however, that the Christians of Britain, in this early period (the third century), were either not very liberal to their clergy, or, which is more probable, not very rich*." Dr. Mosheim's testimony concerning the ecclesiastical system among the Christians of the first and second centuries, will be found in accordance with those statements of Dr. Henry, and with the intimations of the New Testament. That learned historian says, "In those early times, every Christian church consisted of the people, their leaders, and the deacons. It was the assembly of the people which chose their own rulers and teachers, or received them by a free and authoritative consent, when recommended by others. Every Christian assembly was a little state governed by its own laws, which were either enacted, or at least approved, by the society. Whoever acknowledged Christ as the Saviour of mankind, and made a solemn profession of his confidence in him, was immediately baptized, and received into the church. One bishop presided over each Christian assembly, to which he was elected by the voice of the whole people.—There reigned among the members of the Christian church, however distinguished they were by worldly rank and title, not only an amiable harmony, but also a perfect equality †.” "Let none, however, confound the bishops of this primitive and golden period of the church with those of whom we read in the following ages.-A bishop, during the first and * History of Great Britain, book i, chap. ii. second century, was a person who had the care of one Christian assembly, which, at that time, was, generally speaking, small enough to be contained in a private house.The churches in those early times were entirely independent; none of them subject to any foreign jurisdiction, but each one governed by its own rulers and its own laws *." PUBLIC WORSHIP was conducted among the primitive Christians with great simplicity. When not prevented by persecution, they held their principal religious meeting on the Lord's day. Reading the Scriptures formed a chief part of the service: and one of the lessons was generally expounded by the bishop, who applied the doctrines of it to. the condition of the people, exhorting them to the exercise of faith in Christ and hope of glory, and to a continuance in the practice of every virtue. The service was generally closed with the Lord's Supper. Tertullian, describing the mode of public worship among the Christians of the second century, says, "In our public assemblies, the Scriptures are read, psalms are sung, sermons are preached, and prayers are presented t." Their sermons were generally an hour long. Sometimes laymen preached; "wheresoever any were found that were fit among the brethren, the holy bishops of their own accord asked them to preach unto the people ‡." Prayer, embracing the interests of all the churches and of mankind, was offered, after the sermon to the congregation was ended. "They all rose up and offered their prayers to God," standing being the usual posture of prayer, especially on the Lord's day. Tertullian writes on this point, "We esteem fasting unlawful, or to worship kneeling on the Lord's day, in which privilege we rejoice even at the Passover, and to Pentecost §." Their reason for this judgment was, the complete redemption by Jesus Christ, requiring them to rejoice in God as their covenant Father. They usually turned towards the east in prayer, assigning for a reason, "As the sun that arises in the east penetrates through the world with its warm and Eccl. Hist. vol. i, p. 105, 106. + De Anima, c. iii, 530. illuminating rays, so Christ the sun of righteousness would arise with more warmth of light, and pierce farther than the material sun, even into the depth of men's hearts and minds." Every reader will naturally wish to know the manner of public prayer among the early Christians; because of the diversity of mode now practised in Britain: reading forms of prayer prepared for daily use, being the custom of the church of England, while the church of Scotland and the Dissenters use free prayer, according to circumstances. Lord King remarks on this subject, "They had no fixed form of prayer besides the Lord's Prayer-the words or expressions of their prayers were not imposed or prescribed, but every one that officiated, delivered himself in such terms as best pleased him, and varied his petitions according to the present circumstances or emergencies: or, if it be more intelligible, that the primitive Christians had no stinted liturgies, or imposed forms of prayer*." Liturgies originated after the patronage of Christianity by Constantine the Great, when many entered the ministry who were incompetent to pray in the churches; forms of prayer, therefore, were necessary for them to read. Hence Bingham, a learned ecclesiastical antiquary of the church of England, acknowledges, that, "in the persecution under Dioclesian and his associates, though a strict inquiry was made after the books of Scripture, and other things belonging to the church, which were delivered up by the Traditores, to be burnt, yet we never read of any Ritual book of divine service delivered up among them; which is an argument that their forms of worship and administration of the sacrament, were not then generally committed to writing†.” BAPTISM was administered to adult believers on their profession of faith in Chirist, and to their infant children, when they had any. This rite was performed in various ways, by immersion, by pouring, and by sprinkling. That infants were baptized universally, is adınitted by the unanimous decision of sixty-six bishops, in a synod held at Carthage, A.D. * Constitution of the Primitive Church, part ii, chap. ii. † Antiquities, book xiii, chap. v, sec. iii. 254. The question was not whether infants should be baptized, but whether it was more proper before they were eight days old. No doubt appears to have existed in the mind of any one present, as to the propriety or the universality of the custom; and considering the age of many of these pastors, and their vicinity to Judea, they could not have been ignorant of the practice of the apostles, and of their immediate successors. THE LORD'S SUPPER was administered after the usual service on the Lord's Day. Those only who were persons of approved piety were admitted to the communion. This part of divine worship was observed generally in the morning; but in some churches in the evening. Cyprian remarks, "In the early sacrifices when we come to the supper, we offer the mingled cup. Christ administered it in the evening, that he might signify the evening and end of the world; but we celebrate the resurrection of the Lord early in the morning *." Justin Martyr, describing the commemoration of the death of Christ in the Lord's Supper after the sermon, says, "Bread and wine of the brethren, and a cup of water mingled is presented to the minister, who offers prayers and thanksgivings, to which the people say, Amen. The elements then having been distributed by the deacons, a collection was made according to the ability of every one, and which being committed to the care of the bishop, from this fund he relieved orphans, widows, the sick and distressed, prisoners, travellers, and needy strangers†." Such is the most authentic exhibition of the Christian churches, of the first and second, and part of the third century; and, with inconsiderable variations, we may reasonably conclude that such was the form of Christianity in Britain. As to the doctrines held by those early professors of the gospel, having no standard besides the Scriptures, just in proportion as they were understood, would be their purity and soundness in the faith; and we have reason to believe that, generally, the doctrines for which the Protestant martyrs shed their blood were held by the British Christians. Epist. 63, sect. xii, p. 117. † Apol. ii. |