appears from hence," says Barclay, "that the apostle was grieved, that such was their condition, that he was forced to give them instruction concerning those outward things, and doting upon which they showed that they were not gone forward in the life of Christianity, but rather sticking in the beggarly elements. And therefore the twentieth verse of the same version has it thus: "When then ye meet together, ye do not do it, as it is just ye should in the day of the Lord; ye eat and drink."* Therefore showing to them, that to meet together to eat and drink outward bread and wine was not the labour and work of that day of the Lord. Upon the whole, in whatever light the Quakers view the subject before us, they cannot persuade themselves that Jesus Christ intended to establish any new ceremonial distinct from the Passover-supper, and in addition to that, which he had before commanded at Capernaum. The only supper which he ever enjoined to Christians was the latter. This spiritual supper was to be eternal and universal. For he was always to be present with those "who would let him in, and they were to sup with him, and he with them." It was also to be obligatory, or an essential, with all Christians. "For, except a man were to eat his flesh and to drink his blood, he was to have no life in him." The supper, on the other hand, which our Saviour is supposed to have instituted on the celebration of the Passover, was not enjoined by him to any but the *Quum gitur congregamini, non sicut justum est die Dsmini nostri comeditis et bibitis.-Leusden et Schaaf Lugduni Batavorum. disciples present. And it was, according to the confession of St. Paul, to last only for a time. This time is universally agreed upon to be that of the coming of Christ. That is, the duration of the spiritualized Passover was to be only till those, to whom it had been recommended, had arrived at a state of religious manhood, or till they could enjoy the supper, which Jesus Christ had commanded at Capernaum; after which repast, the Quakers believe, they would consider all others as empty, and as not having the proper life and nourishment in them, and as of a kind not to harmonize with the spiritual nature of the Christian religion. SOLOMON Saith, "The preparations of the heart in man, and the answer of the tongue, are from the Lord."* If the Lord alone can prepare the heart, stir it up, or incline it towards unfeigned holiness, how can any man approach him acceptably till his heart be prepared by him; and how can he know this preparation, except he wait in silence to feel it? It is by the spirit that believers have access to the Father,† and are not the impressions and influences of the spirit to be felt and distinguished from the workings of our own carnal minds? If they are, ought not believers to wait patiently in silent submission of soul, in order to distinguish when the golden scepptre is stretched out, which gives liberty to approach the Sacred Presence? And must not the preparations of the heart by the spirit make us sensible of our real wants, before we can ask aright; and also of our miserable state, before we can seek that relief which is proper for us? Must not the spirit likewise impart help and con |