in what manner the Turks took what he calls "Cahué," or as the word is written in an Arabic and English pamphlet, printed at Oxford, in 1659, on "the nature of the drink Kauhi or coffee." As this celebrated traveller lived in 1652, it may excite surprise that the first cup of coffee was not drunk at Rome: this remains for the discovery of some member of the "Arcadian Society." Our own Purchas, at the time that Valle wrote, was also a Pilgrim," and well knew what was "Coffa," which "they drank as hot as they can endure it; it is as black as soot, and tastes not much unlike it; good they say for digestion and mirth."

It appears, by Le Grand's "Vie Privée des François," that the celebrated Thevenot, in 1658, gave coffee after dinner; but it was considered as the whim of a traveller; neither the thing itself nor its appearance was inviting: it was probably attributed by the gay to the humour of a vain philosophical traveller. But ten years afterwards a Turkish ambassador at Paris made the beverage highly fashionable. The elegance of the equipage recommended it to the eye, and charmed the women: the brilliant porcelain cups, in which it was poured, the napkins fringed with gold, and the Turkish slaves on their knees presenting it to the ladies, seated on the ground on cushions, turned the heads of the Parisian dames. This elegant introduction made the exotic beverage a subject of conversation, and in 1672, an Armenian at Paris, at the fair-time, opened a coffee-house. But the custom still prevailed to sell beer and wine, and to smoke and mix with indifferent company in their first imperfect coffee-houses. A Florentine, one Procope, celebrated in his days as the arbiter of taste in this department, instructed by the error of the Armenian, invented a superior establishment, and introduced ices: he embellished his apartment, and those who had avoided the offensive coffee-houses, repaired to Procope's, where literary men, artists, and wits resorted, to inhale the fresh and fragrant steam. Le Grand says, that this establishment holds a distinguished place in the literary history of the times. It was at the coffee-house of Du Laurent that Saurin, La Motte, Danchet, Boindin, Rousseau, &c., met; but the mild steams of the aromatic berry could not mollify the acerbity of so

many rivals, and the witty malignity of Rousseau gave birth to those famous couplets on all the coffee-drinkers, which occasioned his misfortunes and his banishment.

Such is the history of the first use of coffee and its houses in Paris. We, however, had the use before even the time of Thevenot; for an English Turkish merchant brought a Greek servant in 1652, who, knowing how to roast and make it, opened a house to sell it publicly. I have also discovered his hand-bill, in which he sets forth,

"The vertue of the coffee-drink, first publiquely made and sold in England, by Pasqua Rosee, in St Michael's Alley, Cornhill, at the sign of his own head."

For about twenty years after the introduction of coffee in this kingdom, we find a continued series of invectives against its adoption, both in medicinal and domestic views. The use of coffee, indeed, seems to have excited more notice, and to have had a greater influence on the manners of the people, than that of tea. It seems at first to have been more universally used, as it still is on the Continent; and its use is connected with a resort for the idle and the curious: the history of coffee-houses is often that of the manners, the morals, and the politics of a people. Even in its native country the government discovered that extraordinary fact, and the use of the Arabian berry was more than once forbidden where it grows; for Ellis, in his " History of Coffee," 1774, refers to an Arabian MS. in the King of France's library, which shows that coffee-houses in Asia were sometimes suppressed. The same fate happened on its introduction into England.

TIME is a circumstance no less inseparable from religious actions than place, for man consisting of a soul and body cannot always be actually engaged in the service of God: that is the privilege

of angels, and souls freed from the fetters of mortality. So long as we are here, we must worship God with respect to our present state, and consequently of necessity have some definite and particular time to do it in. Now, that a man might not be left to a floating uncertainty in a matter of so great importance, in all ages and nations men have been guided by the very dictates of nature to pitch upon some certain seasons, wherein to assemble and meet together to perform the public offices of religion. What and how many were the public festivals instituted and observed, either amongst Jews or Gentiles, I am not concerned to take notice of. For the ancient Christians, they ever had their peculiar seasons their solemn and stated times of meeting together to perform the common duties of divine worship; of which, because the Lord'sday challenges the precedency of all the rest, we shall begin first with that. And being unconcerned in all the controversies which in the late times were raised about it, I shall only note some instances of the piety of Christians in reference to this day, which I have observed in passing through the writers of those times.

For the name of this day of public worship, it is sometimes, especially by Justin Martyr and Tertullian, called Sunday, because it happened upon that day of the week which by the heathens was dedicated to the sun; and therefore as being best known to them, the Fathers commonly made use of it in their Apologies to the heathen governors. This title continued after the world became Christians, and seldom it is that it passes under any other name in the imperial edicts of the first Christian emperors. But the more proper and prevailing name was Kugiann, or Dies Dominica, the Lord's-day, as it is called by St John himself, as being that day of the week whereon our Lord made His triumphant return from the dead. This, Justin Martyr assures us, was the original of the title. "Upon Sunday," says he, "we all assemble and meet together, as being the first day wherein God, parting the darkness from the rude chaos, created the world, and the same day whereon Jesus Christ our Saviour rose again from the dead; for He was crucified the day before Saturday, and the day after (which is Sunday) He appeared to His apostles and

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disciples;" by this means observing a kind of analogy and portion with the Jewish Sabbath, which had been instituted by God himself. For as that day was kept as a commemoration of God's Sabbath, or resting from the works of creation, so was this set apart to religious uses, as the solemn memorial of Christ's resting from the work of our redemption in this world, completed upon the day of His resurrection. Which brings into my mind that custom of theirs so universally common in those days, that whereas at other times they kneeled at prayers, on the Lord's-day they always prayed standing, as is expressly affirmed both by Justin Martyr, and Tertullian; the reason of which we find in the authors of the Questions and Answers in Justin Martyr. "It is," says he, "that by this means we may be put in mind both of our fall by sin, and our resurrection or restitution by the grace of Christ that for six days we pray upon our knees, as in token of our fall by sin: but that on the Lord's-day we do not bow the knee, does symbolically represent our resurrection by which through the grace of Christ we are delivered from our sins, and the power of death." This, he there tells us, was a custom derived from the very times of the apostles, for which he cites Irenæus in his book concerning Easter; and this custom was maintained with so much vigour, that, when some began to neglect it, the great council of Nice took notice of it, and ordained that there should be a constant uniformity in this case, and that on the Lord's-day (and at such times as were usual) men should stand when they made their prayers to God. So fit and reasonable did they think it to do all possible honour to that day on which Christ rose from the dead. Therefore, we may observe, all along, in the sacred story, that after Christ's resurrection the apostles and primitive Christians did especially assemble upon the first day of the week: and, whatever they might do at other times, yet there are many passages that intimate that the first day of the week was their most solemn time of meeting. On this day it was that they were met together when our Saviour first appeared to them, and so again the next week after and on this day they were assembled when the Holy Ghost so visibly

came down upon them, when Peter preached that excellent sermon, converted and baptized three thousand souls. Thus, when St Paul was taking his leave at Troas, upon the first day of the week, when the disciples came together to break bread, i.e., as almost all agree, to celebrate the holy Sacrament, he preached to them, sufficiently intimating that upon that day it was their usual custom to meet in that manner, and elsewhere giving directions to the church of Corinth (as he had done in the like to other churches) concerning their contributions to the poor suffering brethren, he bids them lay it aside upon the first day of the week, which seems plainly to respect their religious assemblies upon that day, for then it was that every one according to his ability deposited something for the relief of the poor, and the uses of the Church.

After the apostles the Christians constantly observed this day, meeting together for prayer, expounding and hearing of the Scriptures, celebration of the Sacraments, and other public duties of religion. "Upon the day called Sunday," says Justin Martyr, "all of us that live either in city or country meet together in one place ;" and what they then did he there describes, of which afterwards. This, doubtless, Pliny meant, when, giving Trajan an account of the Christians, he tells him that they were wont to meet together to worship Christ stato die, upon a set certain day; by which he can be reasonably understood to design no other but the Lord's-day; for, though they probably met at other times, yet he takes notice of this only, either because the Christians whom he had examined, had not told him of their meeting at other times, or because this was their most public and solemn convention, and which in a manner swallowed up the rest. By the violent persecutions of those times the Christians were forced to meet together before day. So Pliny in the same place tells the emperor that they assembled before daylight to sing their morning hymns to Christ, whence it is that Tertullian so often mentions these nocturnal convocations. This gave occasion to their spiteful adversaries to calumniate and asperse them. The heathen in Minucius charges them with their night congregations, upon