[223] Here we have an illustration of 1 Cor. xiv. 16: "Else if thou bless with the Spirit, how shall he that filleth the place of the unlearned say the Amen at the giving of thanks, seeing he understandeth not what thou sayest?" See also ch. lxv. of Justin's same _Apology_ for another reference to the Amen, and cf. _Apost. Constitutions_, viii. 10; Cyril of Jerusalem, _Cat._, ch. v.; Euseb., _H. E._, vi. 43 and vii. 9; Ambros. _De Sacrament._, iv. 4; Jerom., _Epist._, 62; Chrysost., _Hom._, xxxv. on 1st Cor.; Bingham's _Antiqq._, XV. iii. 26; and the article on Amen in the first volume of Smith's _Dict. Christ. Antiqq._ The preceding chapters of Justin's _Apology_, lxv. and lxvi., are full of information. They expressly state that in the Primitive Church no unbaptized person was allowed to communicate, an elementary point of Christian practice about which some persons and some Christian societies seem at present very uncertain. Hooker's words, _Eccles. Pol._, Book V. ch. lxvii., are very clear on this topic.
[224] The continuous character, the strong conservatism of the early Christian Church receives an interesting illustration from the history of the Sabbath as distinguished from the Lord's Day. The Jewish Church gave the outward form to Christianity; and though Christianity parted company with Judaism by the end of the first century, yet the sacred character of the Sabbath was still perpetuated among the Gentiles notwithstanding St. Paul's strong language in Galatians and Colossians. In the fourth century the Sabbath was observed in many places in the same manner as the Lord's Day. St. Athanasius says: "We meet on the Sabbath, not indeed being infected with Judaism, but to worship Jesus, the Lord of the Sabbath." Timothy, one of his successors at Alexandria, says that the Holy Communion was administered on the Sabbath as on the Lord's Day, and that these two were the only days on which it was celebrated in that city. In the time of St. Chrysostom the two great weekly festivals were the Sabbath and the Lord's Day. It was the same in the fifth century in the Egyptian monasteries, where the services for Saturday and Sunday were exactly the same. See a full account of this matter in Bingham's _Antiquities_, Book XIII. ch. ix. sec. iii.