purer forms, adopted, would be such as is conformable to the nature of that almighty and infinitely wise and gracious being who is the object of it, and to the rational and moral nature of man. We might consequently conclude that it would be characterized by simplicity, and admit of no more pomp and ceremony than are absolutely necessary to aid the infirmity of our minds, in their efforts to rise to the throne of God, and to the contemplation of celestial objects, and of those interests which extend to eternity. This is, in fact, its peculiar character when disengaged from those superfluous and even debasing rites and appendages which superstition or craft has introduced, and ignorance and corruption of religious doctrine continue to practise and to maintain.

It has been already observed that religion could never be preserved in the world without its public exercises. Every form of it has established these, and indeed all false religions have placed in them the substance and essence of piety. Under the Mosaical economy, a pompous, complicated, and burdensome ritual, adapted to the time of its introduction, and to the character and circumstances of the Jewish people, was prescribed. But when the body, which was of Christ, appeared, "these shadows of things to come,' "a which cast their unsubstantial

a Col. ii. 17.

forms before the eyes of the worshippers, along the glimmering prospect of distant futurity, gave place to the reality of religious service.

No specific model of public worship is delivered in the New Testament. But, as the performance of it is injoined and exemplified in the practice of the apostles and their followers, so its constituent parts are specified in different places. "Let us consider one another, to provoke unto love, and to good works; not forsaking the assembling of ourselves together, as the manner of some is, but exhorting one another." We know that the first Christians held religious assemblies on the first day of the week, under the sanction of the apostles, in commemoration of the resurrection of Christ; and also, on that day, made collections for their poor brethren." "I exhort," says Paul, “that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men. I will that men pray everywhere, lifting up holy hands, without wrath and doubting." "Be filled with the Spirit," he exhorts in another place, "speaking to yourselves in psalms, and hymns, and spiritual songs, singing and making melody in your heart unto the Lord, giving thanks always for all things in the name of our Lord Jesus Christ." It was the practice

of the Jews to read and expound their scrip

a Heb. x. 24, 25.

b Acts xx. 7. 1 Cor. xvi.

e 1 Tim. ii. 1, 8.

d Eph. v. 19, 26. Col. iii. 16.

tures in their synagogues; and we find Christ and his apostles complying with this branch of their public worship. Paul charges the churches to whom his epistles are addressed to read them publicly, as well as those he had addressed to other churches. It is perfectly unnecessary to quote passages from the New Testament to prove that the preaching of the gospel is an indispensable part of the public service of Christian religion. Suffice it only to state the following words of the apostle: "How shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher ?" Thus prayer, praise, the reading of the scriptures, and the preaching of the gospel, are the principal branches of public worship under the Christian dispensation. This is accordingly its form, with the addition of the eucharist, which was celebrated in the weekly assemblies of the first Christians, (and of which I shall soon speak,) as stated by Justin Martyr, who flourished in the second century, and has been denominated an apostolical father. "On the day call

с

a Luke iv. 16, 28. Acts xviii. 4, 26. Col. iv. 16. 1 Thess. v. 27.

b Rom. x. 14.

• Καὶ τῇ τοῦ ἡλίου λεγομένῃ ἡμέρᾳ πάντων κατὰ πόλεις ἢ ἄγρους μενόντων ἐπὶ τὸ αὐτὸ συνέλευσις γίνεται, καὶ τὰ ἀπομνημονεύματα τῶν ἀποστόλων, ἢ τὰ συγγράμματα τῶν προφητῶν αναγινώσκεται, μέχρις ἐγχωρεῖ. εἶτα, παυσαμένου του αναγινώσκοντος, ὁ προεστὼς διὰ λόγου

ed Sunday,” says he, “ there is an assembly of those who live in cities, and in the country, and as far as time will permit, the memoirs of the apostles, or the writings of the prophets, are read. When the reader has finished, the president makes to the people an instructive address, and exhorts them to imitate the excellent things which they have heard. Then we all rise, and, in common, send up prayers to God. Prayers being ended, as I have before said, bread, and wine, and water are brought. The president, according to his ability, offers prayers and thanksgivings, and the people gladly assent by saying, Amen. A distribution and participation is then granted of those things, which have been the subject of thanksgiving, to every one present, and a portion is sent by the deacons to the ab

τὴν νουθεσίαν καὶ πρόκλησιν τῆς τῶν καλῶν τούτων μιμήσεως ποιεῖται. ἔπειτα ανιστάμεθα κοινῇ πάντες, καὶ εὐχὰς πέμπομεν· καὶ, ὡς προέ φημεν, παυσαμένων ἡμῶν τῆς εὐχῆς, ἄρτος προσφέρεται, καὶ οἶνος, καὶ ὕδωρ. Καὶ ὁ προεστώς εὐχὰς ὁμοίως καὶ εὐχαριστίας, ὅση δύναμις αὐτῷ, ἀναπέμπει, καὶ ὁ λαὸς επευφημεῖ λέγων τὸ ἀμήν· καὶ ἡ διά δοσις καὶ ἡ μετάληψις ἀπὸ τῶν εὐχαριστηθέντων ἑκάστῳ γίνεται, καὶ τοῖς οὐ παροῦσιν διὰ διακόνων πέμπεται. οἱ εὐποροῦντες δὲ καὶ βουλόμενοι, κατὰ προαίρεσιν ἕκαστος τὴν ἑαυτοῦ ὅ βούλεται δίδωσι, καὶ τὸ συλλεγόμενον παρὰ τῷ προεστῶτι αποτίθεται, καὶ αὐτὸς ἐπικουρεῖ ὀρφανοῖς τε καὶ χήραις, καὶ τοῖς διὰ νόσον ἢ δι ̓ ἄλλην αἰτίαν λειπομένοις, καὶ τοῖς ἐν δεσμοῖς οὖσι, καὶ τοῖς παρεπιδήμοις οὖσι ξένοις, καὶ ἁπλῶς, πᾶσι τοῖς ἐν χρείᾳ οὖσι κηδεμὼν γίνεται. Justin. Martyr. Apologia Prima, pp. 97, 98. Cum Notis et Emendationibus Styani Thirlbii,

Lond. 1722.

sent. Those in good circumstances, and who are disposed, give each according to his pleasure; and what is collected is deposited with the president, who assists orphans and widows, and those who, by reason of disease, or any other cause, are destitute, prisoners, and strangers who are among us; in general, he is the guardian of all who are in want."

In this passage Justin makes no mention of the article of praise, in psalms or hymns. But it is proved by Pliny's celebrated letter to Trajan, that, long before Justin's time, the singing of praise to God and Christ, constituted a constant part of Christian worship. This writer declares, on the testimony of those Christians whom he had examined in the most rigorous manner, "that it was their custom to assemble on a stated day, before the dawn, and to sing, by turns, a hymn to Christ, as to God." But a still greater and more ancient testimony is here. After the institution of the Lord's supper, our Lord, and his apostles," having sung a hymn, went out into the Mount of Olives." After the celebration of the passover, at the conclusion of which rite the sacrament of the supper was instituted, praises to God were sung at different intervals. The book of Psalms testifies how important a

a Quod essent soliti stato die ante lucem convenire; carmenque Christo, quasi Deo, dicere secum invicem. C. Plin. Epist. lib. x. epist. 97. b Matt. xxvi, 30.