Ratio disciplinae fratrum Nov-Anglorum. A faithful account of the discipline professed and practised; in…

The Churches do generally see no Necessity of taking the Evening for the only Time of Celebrating the Lord's Supper. For though it be called by the Name of ΔΕΙΠΝΟΝ, 'tis well known, that in the Ancient Greek Authors, as Ancient as Homer himself, the Word is used for a Dinner, for a Breakfast, for any Eating, as well as for a Supper. And Coena, which is the Term that Answers it in Latin, signifies any Eating in Common. Yea, the English Word Supper does not necessarily imply Night-Eating; The last Meal in the Day is a Supper, though it be several Hours before Night; and the Word being derived from SOP (which is Bread that is dipped in some Liquid thing) the Diet rather than the Season of Eating, is therein ⟨p. 96⟩intimated. Wherefore the Churches do generally count themselves obliged no more to the Time of Night for the Lord's Supper, than to the Place of an Upper Chamber for it, or the Number Twelve of the Communicants.

The Churches do generally see no Necessity of taking the Evening for the only Time of Celebrating the Lord's Supper. For though it be called by the Name of ΔΕΙΠΝΟΝ, 'tis well known, that in the Ancient Greek Authors, as Ancient as Homer himself, the Word is used for a Dinner, for a Breakfast, for any Eating, as well as for a Supper. And Coena, which is the Term that Answers it in Latin, signifies any Eating in Common. Yea, the English Word Supper does not necessarily imply Night-Eating; The last Meal in the Day is a Supper, though it be several Hours before Night; and the Word being derived from SOPPE (which is Bread that is dipped in some Liquid thing) the Diet rather than the Season of Eating, is therein ⟨p. 96⟩intimated. Wherefore the Churches do generally count themselves obliged no more to the Time of Night for the Lord's Supper, than to the Place of an Upper Chamber for it, or the Number Twelve of the Communicants.

Thus, though Tertullian mentions the Celebration of the Lord's Supper, as being Tempore Victus, or at Supper-time; From which time of their Assembling, the Heathen probably took Occasion to accuse them of putting out their Lights, and then doing unknown Deeds of Darkness; yet the same Tertullian mentions the Celebration of the Sacrament also Antelucanis Caetibus, or in the Morning before break of Day; and the Pagan Pliny confirms the Report. Cyprian likewise mentions the Administration of it, both in the Evening and the Morning. It seems every Church then did, in this Matter, what best suited their own particular Circumstances.