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the brethren there. This letter was ad. dressed to the brethren of Antioch, Syria, and Cilicia. After having left Antioch, he went to Derbe and Lystra; where, notwithstanding the determination of himself and the rest of the council, that circumcision was not a Christian rite, he * circumcised Timotheus, in condescension to the weakness of the Jews who were in those quarters,

In addition to these observations on the practice and opinions of the Apostles, in the course of which the Quakers presume it will be found that the baptism of John is not an ordinance of the Gospel, they presume the same conclusion will be adopted, if they take into consideration the practice and opinions of Jesus Christ.

That Jesus Christ never forbad water-baptism, the Quakers readily allow. But they conceive his silence on this subject to have arisen from his knowledge of the internal state of the Jews: he knew how carnal their minds were, how much they were attached to outward ordinances, and how difficult it

* Acts xvi. 3.

was

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 remarkable words upon the cross,

66 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, and states positively

" that Jesus baptized

not *"

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 water f. He once ordered a leper to go to the priest and to offer the gift for his cleansing; at another time I, 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 clearly inti

* John iv. 2,

+ Matt. viii. 4.

† 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 1.

Supper of the Lord--Two such suppers; one enjoined ly Moses, the other by Jesus Christ The former called the Passover-original manner of its celebrationthe 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-lut lread and wine still continued to be component parts of it, and continue so to the present dayModern 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

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