[Footnote 191: Quum igitur congregamini, non sicut justum est die domini nostri, comeditis et bibites. Leusden et Schaaf lordoni butavorum.] 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, or which should render null and void, (as it would be the tendency of all ceremonials to do) the supper 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 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. END OF THE SECOND VOLUME