he were to carry his children, to receive it. And if, at the communion table, he should find his devotion to be so spiritualized, that, in the taking of the bread and wine, he really and spiritually discerned the body and blood of Christ, and was sure that his own conduct would he influenced morally by it, they would not censure him for becoming an attendant at the altar. In short, the Quakers do not condemn others for their attendances on these occasions. They only hope, that as they do not see these ordinances in the same light as others, they may escape censure, if they should refuse to admit them among themselves. CHAP. XV. SECT. I. _Baptism--Two baptisms--That of John and of Christ--That of John was by water, a Jewish ordinance, and used preparatory to religious conversion and worship--Hence John used it as preparatory to conversion to Christianity--Jesus submitted to it to fulfil all righteousness--Others as to a baptism to repentance--But it was not initiative into the Christian church, but belonged to the Old Testament--Nor was John under the Gospel, but under the law_. I come now to the arguments which the Quakers have to offer for the rejection of the use of baptism and of the sacrament of the supper; and first for that of the use of the former rite. Two baptisms are recorded in scripture--the baptism of John, and the baptism of Christ. The baptism of John was by water, and a Jewish ordinance. The washing of garments and of the body, which were called baptisms by the Ellenistic Jews, were enjoined to the Jewish nation, as modes of purification from legal pollutions, symbolical of that inward cleansing of the heart, which was necessary to persons before they could hold sacred offices, or pay their religions homage in the temple, or become the true worshippers of God. The Jews, therefore, in after times, when they made proselytes from the Heathen nations, enjoined these the same customs as they observed themselves. They generally circumcised, at least the proselytes of the covenant, as a mark of their incorporation into the Jewish church, and they afterwards washed them with water or baptized them, which was to be a sign to them of their having been cleansed from the filth of idolatry, and an emblem of their fitness, in case of a real cleansing, to receive the purer precepts of the Jewish religion, and to walk in newness of life.