guished manner, when a perfon made profeffion of christianity; and the command to baptize all nations would neceffarily have been understood in this fense, unless our Lord had added fome exprefs reftriction.

Accordingly we find, that when the jailor, who had the custody of Paul, was converted, both himself was baptized, and all his. Acts xvi. 33. Also when Lydia was converted, it is faid, that she was baptized, and her houshold. Acts xvi. 15. Now, by this phrase, a Jew, and even a Roman, would neceffarily understand, that both the principal perfon himself, and all who were under his immediate power, either as a parent or a master, were included.

What the Jews did with respect to young men, grown up to years of understanding, but living with their parents, when they were converted to Judaism, is not faid: but it is probable, that they were not circumcised without their own confent, as in general it must have been the cafe with flaves. And fince christianity is evidently more of a perfonal concern, and men are chiefly interested in it as individuals, and not as members of focieties, or even of families, it may be taken for granted, that only young children were required to be baptized along with their believing parents.

As flaves, we find, were often converted without their mafters, and chriftianity made no diftinc

tion between bond or free, as being of the fame value in the eye of God, it will hardly be thought probable, that flaves were ever baptized without their own confent. At least, the custom did not continue long, especially as flaves were about that time growing more independent of their mafters, acquiring civil as well as religious privileges; till at length, through the influence of maxims which christianity greatly countenanced, they were univerfally manumitted in Europe.

The baptifm of children, therefore, is to be confidered as one part of a man's own profeffion of christianity, and consequently an obligation upon him to educate his children in the principles of the christian religion. If a child have no parents, or none who will engage for his religious instruction, other perfons, who will undertake this kind office, are fo far its parents, and therefore may baptize it, as they would do their own children.

Laftly, I would obferve, that it is an argument in favour of the baptizing of infants, to which I do not fee how any fatisfactory reply can be made, that it appears, from the hiftory of the christian church, to have been the conftant practice from the time of the apoftles. The first mention that is made of it is as of an uncontroverted practice, and it is even argued from, as an univerfally received cuftom, against very intelligent perfons, to whose

caufe

cause itwould have been of the greatest advantage to have proved it to be novel, or of no authority. This was more especially the cafe with Pelagius; for, though Auftin, in fupport of his doctrine of original fin, appeals to the practice of infant baptifm, as being neceffary to do it away, his antagonist does not pretend to difpute the fact, but only denies that this was the use of it.

Now it is certainly highly improbable, that such a custom as that of infant-baptifm fhould have been established fo early as it appears to have been, contrary to the apoftolical practice, and no trace be left of the innovation; efpecially when every thing belonging to christianity, about which all perfons were not entirely agreed, became fo foon the fubject of the most eager contention and debate. And it does not appear to be of any confequence by what argument we can infer, that any opinion or practice was apoftolical, whether by their own writing, or any other fufficient evidence. They could not themselves be mistaken in a case of this nature, and their practice is an authoritative rule for us.

§ 5. Of the Lord's Supper.

HE Lord's fupper, confifting of eating bread,

TH

and drinking wine, is a religious rite inftituted by Chrift, in commemoration of his death; the breaking of the bread more especially reprefenting the wounding of the body of Chrift, and the pouring out of the wine, the shedding of his blood; and this rite is to continue to be celebrated by the difciples of Chrift till his second coming.

The defign of this inftitution being to serve as a memorial, or record, of that important fact of the death of Chrift, it may be confidered as one monument of the truth of the chriftian religion, as was obferved in a preceding part of this work.

Being more especially a memorial of the death of Chrift, in which he chiefly manifefted the love that he bore to mankind, it furnishes the moft proper opportunity of recollecting the love of Chrift, and rejoicing in the confideration of the bleffings of his gospel.

Since this rite is peculiar to chriftians, it likewife ferves as a public declaration of our being chriftians; and is, confequently, a recognizing of the obligation we are under to live as become christians. For no man can say that he is a chriftian,a nd especially in a public and folemn man

ner,

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 commemorate the death of Christ, it serves to remind us, that we are the profeffed difciples of a crucified mafter; and, therefore, muft not expect better treatment from this world than our Lord met with from it: that we muft 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 "fuffer for Chrift, we "fhall also reign with him, and be glorified together."

This rite having fuch excellent moral uses, and the celebration of it being an exprefs 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 perfon 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, fo as to be in danger of bringing a reproach upon it,

he