was all at once to bring them into his spiritual kingdom. Hence he permitted many things for a time, on account of the weakness of their spiritual vision.

That Jesus submitted also to baptism himself, they allow. But he submitted to it, not because he intended to make it an ordinance under the new dispensation, but, to use his own words," that he might fulfil all righteousness." Hence also he was circumcised; hence he celebrated the Passover; and hence he was enabled to use these re

markable words upon the cross, ❝. It is

fulfilled."

But though Jesus Christ never forbad water-baptism, and though he was baptized with water by John, yet he never baptized any one himself. A rumour had gone abroad among the Pharisees, that Jesus had baptized more disciples than John the Baptist. But John, the beloved disciple of Jesus, who had leaned on his bosom, and who knew more of his sentiments and practice than any other person, is very careful in correcting this hear-say report, as if unworthy of the spiritual mind of his master,

The Quakers lay a great stress upon this circumstance: for they say, that if Jesus never baptized with water himself, it is a proof that he never intended to erect water-baptism into a Gospel-rite. It is difficult to conceive, they say, that he should have established a sacrament, and that he should never have administered it. Would he not, on the other hand, if his own baptism had been that of water, have begun his ministry by baptizing his own disciples, notwithstanding they had previously been baptized by John? But he not only never baptized himself, but it is no where recorded that he ordered his disciples to baptize with watert. He once ordered a leper to go to the priest and to offer the gift for his cleansing; at another time ‡, he ordered a blind man to go and wash in the pool of Siloam; but he never ordered any one to go and be baptized with water. On the other hand, it is said by the Quakers, that he

* John iv. 2. + Matt. viii. 4.

clearly inti

John ix. 7. mated

mated to three of his disciples at the transfiguration, that the dispensations of Moses. and John were to pass away; and that he taught himself " that the kingdom of God. cometh not with observation;" or that it consisted not in those outward and lifeless ordinances, in which many of those to whom he addressed himself placed the essence of their religion.

CHAP

CHAPTER XVI.

SECTION I.

Supper of the Lord--Two such suppers; one enjoined by Moses, the other by Jesus ChristThe former called the Passover-original manner of its celebration-the use of bread and wine added to it—these long in use when Jesus Christ celebrated it--Since his time alterations made in this supper by the Jews-but bread and wine still continued to be component parts of it, and continue so to the present day-Modern manner of the celebration of it.

THERE are two Suppers of the Lord recorded in the Scriptures; the first enjoined by Moses, and the second by Jesus Christ.

The first is called the Supper of the Lord, because it was the last supper which Jesus Christ participated with his disciples, or which the Lord and Master celebrated with them in commemoration of the Passover. And it may not improperly be called the Supper of the Lord on another account, be

cause

cause it was the supper which the lord and master of every Jewish family celebrated, on the same festival, in his own house.

This supper was distinguished, at the time alluded to, by the name of the Passover-supper. The object of the institution of it was to commemorate the event of the Lord passing over the houses of the Israelites in Egypt, when he smote the Egyptians, and delivered the former from their hard and oppressive bondage.

The directions of Moses concerning this festival were short, but precise.

On the fourteenth day of the first month, called Nissan, the Jews were to kill a lamb in the evening. It was to be eaten in the same evening, roasted with fire; and the whole of it was to be eaten, or the remains of it to be consumed with fire before morning. They were to eat it with loins girded, with their shoes on their feet, and with their staves in their hands, and to eat it in haste. The bread, which they were to eat, was to be unleavened, all of it, and for seven days. There was to be no leaven in their houses during that time. Bitter herbs also were to be used at this feast. And none who were

VOL. II.

2 C

uncircum