We find then that he alludes to the commandments of God as being ten in number, and as being divided into two tables(429): but he asserts, conformably to the opinion of Josephus(430) and Philo(431), that each table contained _five_ commandments. On the other hand Hesychius(432), Origen(433), Ambrose(434), and Procopius(435) reckon them as we do. The division into _three_ and _five_, followed by the Roman Church, does not appear earlier than Augustine(436). There is however sufficient diversity to prevent our insisting _much_ on our division. It must be observed, however, that Josephus(437) and (I believe) Philo reckon the commandments individually exactly as we do, and not as the Romanists. We have several allusions to the form observed at the Holy Communion. We find that the cup contained water mixed with wine(438); that a form of invocation was used, which the heretics imitated(439); that the term εὐχαριστέω (_to give thanks_) had become technical, and signified _to consecrate_(440); that the expression _for ever and ever_ occurred in the Eucharistical form(441), which shows that a settled form had become customary in his time; and that Christians sounded _Amen_ all together(442). The Eucharist was sent from one bishop to another, in token of communion and amity(443). We find, too, that the same pharisaical spirit, which now keeps many from communion, because others come to it in hypocrisy, had the selfsame effect in his time(444). There seems, in some of the practices of the Gnostics, to have been an imitation of the _anointing_ at baptism or confirmation practised in the Church(445). There are several allusions to the practice of public _confession and penance_, as a customary and established part of discipline. In some cases it was voluntary(446). It was the established custom not to kneel in prayer on the Lord’s day, or during the whole season from Easter to Whitsuntide, which was called Pentecost(447). A fast before Easter was generally observed, but was of unequal duration, according to the choice of those who observed it(448). The passage of Irenæus has been introduced into the great controversy between those who assert the apostolical antiquity of the forty days’ season of abstinence, and those who deny it. In this country our great divines have taken different sides; Beveridge(449), Patrick(450), and Hooper(451) upholding it, and Morton(452), Taylor(453), and Bingham(454) denying it. This passage might appear to be decisive, if we could be sure of the punctuation, but unhappily Ruffinus pointed it differently from all the MSS. of Eusebius and, I believe, Nicephorus: for he introduces a stop after τεσσαράκοντα, which makes Irenæus distinctly affirm that in his time some fasted forty _days_, whereas the common reading makes them fast only forty successive _hours_(455).