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and then unaccountably thanked God that it had been so ! These suppositions lead to conclusions, which will not readily be admitted by the pious Christian, of whatever denomination he may be.

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"He that believes and is baptised, shall be saved." This is a very positive, unequivocal declaration. Here the case is not left doubtful; but to believe and be baptised is saving. And yet, we must admit that the very worst of men may, like "the devils, believe; and none can deny that they may be baptised with water for we read "that the devils believe and tremble; " James ii. 19. and Simon Magus was baptized in water. Acts viii. 13. Therefore the baptism here meant could not be that of water, or “a putting away of the filth of the flesh; but the answer of a good conscience towards God, by the resurrection of Jesus Christ." 1 Pet. iii. 21.

The baptism of water was a metaphor: and as it was,` in its first institution, connected with the call to repentance, so it represented the first tendering impressions of Divine Grace; softening the obdurate heart into contrition, and at the same time, cleansing it from a portion of its pollutions.

But as these first operations are represented metaphorically as effected by water; so the further purification of the soul is represented as being through the operation of fire. But in the Christian experience, the first is no more by material water, than the last is by material fire. "The washing of water" is "by the word." Eph. v. 26, And this is as purely a spiritual operation, as that of "the refiner's fire," by which "the dross, the tin, and the reprobate silver are consumed."

The types and shadows of the Legal Dispensation were not abrogated, to be succeeded by other shadows, equally outward and figurative with the first. They were not shadows of shadows-but pointed to the Living and Eternal Substance.

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The apostle bore testimony: "We have not received the spirit of bondage, again to fear; but we have received the spirit of adoption, whereby we cry, Abba, Father! the Spirit itself bearing witness with our spirits that we are the children of God." Rom. viii. 15. "Ye were sealed with that Holy Spirit of promise." Eph. i. 13. “And grieve not the Holy Spirit of God, wherewith ye were sealed to the day of redemption." Eph. iv. 30. Thus, it is by the Holy Spirit that we are sealed under the Gospel --and not by water.

The Society of Friends, therefore, believe that the baptism of John was a type, that has long since done its office and ceased in the Church of Christ. That it was used for a time, and on particular occasions in the primitive Church, will be readily granted: but this is no more than may be said of some other ceremonies of the law. Long after the ascension of our Lord, there were many thousands of the believers who were zealous for the Law, Acts xxi. 20. and could not see that they were entering into a Dispensation purely spiritual, in which the substance of things being enjoyed, those types and shadows ceased. And this weakness was yielded to by the apostles; for, on the occasion alluded to in Acts, xxi. 25. the great council of elders and James, recommended the apostle Paul to join with four men that had a vow, and were about purifying themselves according to the Law, and shave their heads; that all might know that he walked orderly, and kept the Law.

There was the same reason to account for the continuance of water baptism. There were those who held the ministry and baptism of John in high estimation, firmly believing them to have been of God, as they really were, as well as the Law. To such attachments to things once necessary, although it might be in weakness, as not properly distinguishing the right time when they were to ccase, there has always been great tenderness and con

descension in the Church of Christ. And we freely agree, that this tenderness is still extended to those who sincerely believe in the necessity of these outward ceremonies, though about eighteen hundred years have passed over, since Jesus Christ put an end to types and shadows, "blotting out the hand writing of ordinances, that was against us, which was contrary to us-and took it out of the way, nailing it to his cross."

And seeing this strong attachment, in pious minds, after the lapse of so many ages, we can form some idea of the effects of the same thing, when the causes were all recent, and the nature of the Gospel Dispensation had hardly been cleary unfolded.

We see that the apostles and elders were as nursing fathers in the Church, not willing that any should stumble, or be wounded or offended; regarding above all things, the sincerity with which the new converts were actuated. Thus Paul declared he would rather eat no meat, than offend a weak brother. We find him also conforming to rituals that were perfectly unessential, merely in condescension to the same weakness.

But though this weakness was, and still remains to be, regarded with tenderness; yet it deserves to be seriously considered, that weakness is not a situation to be desired, or continued in.

The apostle admonished the Galatians, to "Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage." And he testified, that if one of the rituals of the Law, which he mentioned, was observed, they were debtors to the whole Law. Let it be a serious consideration, in contending for the continuance of types and shadows, which have had their fulfilment in Christ, how far such individuals are entangling themselves with the yoke of bondage, and becoming debtors to the whole ceremonial institutions of

the former Dispensation, and even detracting from the excellencies of the New Dispensation which was introduced by Jesus Christ.

The baptism of the Holy Ghost, or Christ's spiritual baptism, is still continued to the true believers; for the apostle Paul declared: “There is one Lord, one Faith, and one Baptism." And the apostle Peter, in speaking of saving baptism, says: "Which is not the putting away of the filth of the flesh, but the answer of a good conscience towards God, by the resurrection of Jesus Christ." These testimonies, were there no others in the Scriptures, are sufficient to prove that it is no elementary operation and that it is of a lasting, unchangeable nature. The ministers whom Christ sends, are still enabled to teach, baptizing; and when that baptism is experienced, there is no doubt remaining of its sufficiency. The substance is enjoyed; and we dare not turn from it, to embrace shadows.

CHAPTER XII.

OF THE SUPPER.

When our Lord first spoke to his disciples, of their eating his flesh and drinking his blood, it was heard with astonishment, and the exclamations: "How can this man give us his flesh to eat ?"-" This is a hard saying, who can hear it!" John vi. 52, 60. Their views were then outward; and they construed his words literally, when their meaning was altogether mystical. This has been the case, in relation to the flesh and blood of Christ, from the day that He first mentioned them down to the present period.

Thus some, taking the words of our Lord in the most literal signification: "This is my body," &c. and "This is my blood of the New Testament," &c. and "This do in remembrance of Me," have supposed that they were authorized to repeat this ceremony, and that the bread. and wine became the very flesh and blood of Christ. Others, revolting at these gross conceptions, have variously modified their opinions, until they have brought it down to "an outward and visible sign of an inward and spiritual grace." And even thus modified, it is contended for, as a standing ordinance in the Church of Christ.

That we may examine how far this idea is supported by the text, I will transcribe the several relations that are given of that transaction, by the four evangelists.

Matthew says: "And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said: Take, eat this is my body. And He

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