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clear and convincing proof is afforded, that both contribute to our justification; and that faith without works, and works without faith, are equally dead."


Quakers reject Baptism and the Lord's SupperMuch censured for it-Indulgence solicited for them on account of the difficulties connected with these subjects-Christian Religion spiritual-Jewish types to be abolished—Different meanings of the word "Baptize"-Disputes concerning the mode of Baptism-Concerning also the nature and constitution of the Supper-Concerning also the time and manner of its celebration-This indulgence also proper, because the Quakers give it to others, who differ from them as a body on the subject of Religion.

THE Quakers, among other particularities, reject the application of water-baptism, and the administration of the Sacrament of the Supper, as Christian rites.

These ordinances have been considered by many as so essentially interwoven with Christianity, that the Quakers, by rejecting the use of them, have been denied to be Christians.

But whatever may be the difference of opinion between the world and the Quakers, upon these subjects, great indulgence is due to the latter on

this occasion. People have received the ordinances in question from their ancestors. been brought up to the use of them. seen them sanctioned by the world.

They have
They have

their authority disputed by a body of men, who are insignificant as to numbers, when compared with others, they have let loose their censure upon them, and this without any inquiry concerning the grounds of their dissent. They know perhaps nothing of the obstinate contentions; nothing of the difficulties which have occurred; and nothing of those which may still be started on these subjects. I shall state therefore a few considerations by way of preface, during which the reader will see, that objections both fair and forcible may be raised by the best disposed Christians, on the other side of the question; that the path is not so plain and easy as he may have imagined it to be; and that if the Quakers have taken a road different from himself on this occasiou, they are entitled to a fair hearing of all they have to say in their defence, and to expect the şame candour and indulgence which he himself would have claimed, if, with the best intentions, he had not been able to come to the same conclusion, on any given point of importance, as had been adopted by others.

Let me then ask, in the first place, what is the great characteristic of the religion we profess?

If we look to divines for an answer to this question, we may easily obtain it. We shall find some of them in their sermons speaking of circumcision, baptismal washings and purifications, new moons, feasts of the passover and unleavened bread, sacrifices, and other rites. We shall find them dwelling on these as constituent parts of the religion of the Jews. We shall find them immediately passing from thence to the religion of Jesus Christ. Here all is considered by them to be spiritual. Devotion of the heart is insisted. upon as that alone which is acceptable to God. If God is to be worshipped, it is laid down as a position, that he is to be worshipped in spirit and in truth. We shall find them also, in other of their sermons, but particularly in those preached after the reformation, stating the advantages obtained by that event. The Roman Catholic system is here considered by them to be as ceremonial as that of the Jews. The Protestant is held out as of a more spiritual nature, and as more congenial therefore with the spirit of the gospel. But what is this but a confession, in each case, that in proportion as men give up ceremonies and become spiritual in their worship, their religion is the best, or that spirituality is the grand characteristic of the religion of Jesus Christ? Now there immediately arises a presumption, if spirituality of

feeling had been intended as the characteristic of any religion, that no ceremonious ordinances would have been introduced into it.

If, again, I were to make an assertion to divines, that Jesus Christ came to put an end to the ceremonial parts of the Jewish law, and to the types and shadows belonging to the Jewish dispensation, they would not deny it. But baptism and the supper were both of them outward Jewish ceremonies, connected with the Jewish religion. They were both of them types and shadows, of which the antetypes and substances had been realized at the death of Christ. And therefore a presumption arises again, that these were not intended to be continued.

And that they were not intended to be continued, may be presumed from another consideration. For what was baptism to any but a Jew? What could a Gentile have understood by it? What notion could he have formed, by means of it, of the necessity of the baptism of Christ? Unacquainted with purifications by water as symbols of purification of heart, he could never have entered, like a Jew, into the spiritual life of such an ordinance. And similar observations may be made with respect to the Passover-Supper. A Gentile could have known nothing, like a Jew, of the meaning of this ceremony. He could never have seen in the

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