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ner, without acknowledging that he is obliged to live as becomes a chriftian. Joining habitually in public worship, implies very much the fame thing.

Laftly, as, in this rite, we more especially com memorate the death of Chrift, it ferves to remind us, that we are the profeffed difciples of a crucified mafter; and, therefore, must not expect better treatment from this world than our Lord met with from it that we must lay our account with meeting with hardships, reproach, and perfecution, as he did, and that we fhould contentedly and patiently bear them, rather than quit the profeffion of our faith, or do any thing unworthy of it; in full affurance that, if we "suffer for Chrift, we "fhall alfo reign with him, and be glorified to"gether."

This rite having fuch excellent moral uses, and the celebration of it being an express command of Chrift, who faid, "Do this in remembrance of "me," I do not fee how any perfon, profeffing christianity, can fatisfy himself with refufing to join in it. In the primitive times, the celebration of the Lord's fupper made a part of the ordinary fervice every Lord's day, and every person who was thought worthy to be confideréd as a member of a body of chriftians partook of it. Whenever, indeed, any person profeffing christianity behaved in a manner unworthy of the christian name, so as to be in danger of bringing a reproach upon it,

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he was excommunicated; in confequence of which, he was cut off from joining in any part of chriftian worship, and from this among the reft; but there was no diftinction made between this and other parts of the service, especially the prayers of the church. An excommunicated perfon was one who was publicly declared not to belong to a chriftian fociety; and, therefore, the church would not confent to any thing that fhould imply their acknowledging him in the character of a brother, and declined affociating with him. The reason of this conduct was moft evident, because the good name of christians, and of chriftian focieties, was a thing of the greatest confequence to the propagation of chriftianity in thofe early times; and it ought to be confidered at all times as a matter of great confequence.

Confidering that Chrift abfolutely requires of all his difciples the moft open and public profeffion of his religion, notwithstanding all the hazards to which it may expofe them, and has declared, that unless we "confess him before men," he will not acknowledge us before his heavenly father; it certainly behoves all chriftians to take this, as well as every other method, of declaring, in a public manner, their profeffion of chriftianity. Moreover, as baptifm is generally adminiftered in infancy, and is not the act of the perfon baptized, it feems neceffary, that there fhould be fome pub

lic act, by which thofe who are baptized in their infancy, fhould openly, and in their own perfons, declare themselves chriftians; and the most proper manner of doing this, is certainly the receiving of the Lord's fupper.

According to the custom of the primitive church, a custom so antient and uncontroverted, as, with me, to carry fufficient evidence of its having been an apoftolical one, all perfons who are baptized, children as well as others, fhould receive the Lord's fupper. It is nothing less than the revival of this custom that will fecure a general attendance upon this ordinance; and no objection can be made to it, except what may, with equal ftrength, be made to bringing children to public worship at all, fince they are as incapable of understanding the one as the other. Nor would this antient and useful cuftom have been ever laid afide, if it had not been for the introduction of a train of fuperftitious notions, which made this plain and fimple ordinance appear continually more myfterious and awful; till, at length, the monstrous doctrine of tranfubftantiation was completely established.

Indeed, it is not a little remarkable, that the custom of giving the eucharift to children, was not finally abolished in any place till that doctrine had obtained the full fanction of the church of Rome; and that it maintains its ground to this very day, in all thofe chriftian churches which were never

VOL. II,

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fubject

fubject to that antichriftian power, whofe fpiritual ufurpations and corruptions of the gofpel have been immense, and have extended to almost every thing belonging to it.

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SECTION VI.

Of the government of chriftian churches.

Shall conclude thefe obfervations on the pofi

tive inftitutions of chriftianity with a fhort account of the primitive regulations for the government of christian churches; which, though not of divine appointment, were fuch as the wifdom of the apoftles thought to be the most convenient for transacting the business of christian societies, and making them fubfervient to the purpose of improvement in knowledge and goodness.

Christian churches were formed upon the plan of the Jewish fynagogues, in which a number of the more elderly and refpectable members prefided, with the title of elders, or overfeers, which in the Greek language is expreffed by the word which in English is rendered bishop; and one of these perfons was generally, by way of pre-eminence in point of honour, but not of power, ftiled the chief, or master of the synagogue.

The

The principal bufinefs of elders in christian churches was to attend equally to the inftruction and good conduct of the fociety, and to pass cen⚫ fures in cafe of improper conduct. In general, fome of them gave more particular attention to reading and exhortation, and from thefe elders, the fociety usually expected an expofition of those portions of fcripture which were read in their affemblies every Lord's day; but any person who was present might, with the leave of the bishop, either expound the scriptures, or exhort the people.

These elders were chofen by the people, and, with their approbation, were ordained, or recommended to the divine bleffing by prayer, in which the elders of other churches affifted. Along with prayer they used impofition of hands, which was nothing more than a ceremony which they constantly used when they prayed for any particular person, on any occafion whatever; and to this the extenfion of the hands of the perfon who prayed over, or towards any larger body of people, correfponded.

Befides elders, there were alfo, in all chriftian churches, perfons who attended to the civil concerns of them, under the title of deacons. These were generally younger perfons, of good character, who, if they behaved well in this office, were afterwards advanced to the rank of elders.

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