the Lord's day every one of us keeps the Sabbath." Indeed, nothing is more common, than to meet with testimonies to this amount, in all the histories of the Church which refer to that period.

We have now shown that the Sabbath is an institution independent of the day on which it is observed-that the object for which it was appointed, required that the day should be changed that the Saviour evidently designed, that the first day of the week should be observed, to commemorate the work of redemption, and that the Apostles and their successors did observe it for that purpose. We cannot but feel a confidence, that every individual who comes to this subject with an honest and open mind, will be satisfied with the arguments which have been advanced. He will be convinced that although the day is changed, the institution remains, and its sacred obligation is not at all diminished. On the whole, the Sabbath is an institution of so much importance to the world, it is so well adapted to promote the interests of piety in the heart, and it is so important as a means in supporting the interests of the Redeemer's kingdom, we may confidently affirm that no Christian, acting understandingly, will ever wish to do away upon the minds of men, the sacredness of its obligation.

Q. In what manner is the Sabbath to be observed ? A. 1. It is to be observed, by refraining from all unnecessary labour. "In it thou shalt not do any work." a

The labour of harvesting, although it is usually the most urgent of any in the course of the year, is expressly forbidden. "In earing time and harvest, thou shalt rest." b

2. It is to be observed from the beginning to the end of the day. "Six days shall work be done, but on the seventh day, there shall be to you an holy day." c "And it came to pass,

a Ex xx 9, 10. b Ex. xxxiv. 21. c Ex xxxv. 2.

that when the gates of Jerusalem began to be dark, before the Sabbath; I commanded that the gates should be shut, and charged that they should not be opened till after the Sabbath." a

3. It is not to be spent in idleness, but in the active service of God. "And it shall come to pass, from one Sabbath to another, shall all flesh come to worship before me, saith the Lord." On this subject, there is a looseness in the opinions of men, on which no sincere Christian can reflect, but with pain. If the day be not spent in hard labour, or in plays and amusements, multitudes seem not to have a thought, but that it is employed according to its original design. Although their minds are constantly in a state of sluggishness, and destitute of all serious thoughts, or employed about the interests of the present world, yet their consciences will not reprove them. How stupid and irrational is such a course! The Sabbath is that part of our time, which God has reserved for his service. He has a right to demand the whole; and since he has claimed but one seventh part, to be devoted exclusively to his service, shall we defraud him of that? Were a tenant, who was required to improve a part of his time in the service of his landlord, and the remainder in his own, to lounge and drowse away all that which should be employed for his landlord, in what point of light must his conduct be viewed? Some attempt to justify this course, because the Sabbath is appointed for a day of rest. This however is far, very far from being agreeable to the direction of the Most High. And call the Sabbath a delight, holy of the Lord, honourable; and shalt honour him not doing thine own ways, nor finding thine own pleasure; nor speaking thine own words." c

Q. What are we to understand by works of necessity, or when is it justifiable to labour on the Sabbath?

a Neh. xiii 19. b Isa lxvi 23. c Isa. Iviii. 13.

"

A. It is justifiable to relieve distress, preserve property, or life, which nothing but a miracle would otherwise relieve or preserve, and which of course it would be presumption, to trust with providence. As when a man is unavoidably suffering with hunger, or his beast has fallen into a pit, or his house has taken fire, &c. In such cases it would be evidently presumption, to rely on providence. a When necessity is created by previous and heedless neglect, though it may be a duty to prevent pain, or preserve life, the guilt contracted is not less than that which is contracted by a violation of the Sabbath. If a man make no provisions for his family, when it is in his power, and when they ought to be made, let him be as anxious as he may, when the cry of hunger has reached his ears and it is beyond his power to satisfy it, he is accountable for the pain his carelessness has occasioned. b

Q. If we are commanded to labour for six days, and do all our work in them, is it not wrong to employ any part of them for religious purposes?

A. 1. The expression "do all thy work," implies that all that labour which is done to promote the temporal interests of men, ought to be done within the six days.

2. If this objection be viewed as solid, then we may infer from the command, to "pray always," that nothing else ought ever to be done, but to pray.

3. If there be any weight to this objection, it bears more heavily on the Saviour, and his Apostles, than on any other individuals. Very few if any at this day, can testify, "That by the space of three years they ceased not to warn every one night and day, with tears." c

4. Such as urge this objection, may be reminded, that unless they are very careful to employ the Sabbath for no other but religious purposes, and the rest of the week for none but

a Luke vi, 1-11. b Ex. xvi. 27, c Acts xx. 31.

hard labour, they show that they are led to make the objection, rather from a disaffection to the service of God, than a fear of misimproving their time. On the whole, the Sabbath must appear to every enlightened Christian, an institution of immense importance. Opposition to it, is opposition to the best interests of mankind. No parent can feel that he has done his duty to his family, or to the world, till he has done all that is in his power, both by his example and his instructions, to have it sacredly observed.

Dueght's Theology.-Dr. Lathrop.

SECTION XVII.
Baptism.

Q. What is baptism?

A. Baptism is a religious ceremony performed by the application of water, to a proper subject, by an appointed offi cer, in the name of the Father, and the Son, and the Holy Ghost.

Q. What are the objects for which the ordinance of bap tism was appointed?

A.

That the people of God might evince their faith in the Lord Jesus Christ, and be furnished with a token or tes‐ timony of the covenant, into which they have entered with.

God.

Q. What evidence have we that baptism is an institution to be continued in the Church?

A. No reason can be given why it was practised by the Apostles, which would not show it to be equally important, In every succeeding age. Our Saviour directed his disciples to baptize, and the same direction was given by them to their successors, and thus the ordinance has been handed down to the present period.

The command of the Saviour seems to have had no more reference to that period, than to every period that should follow. "Go ye therefore and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." a This command was understood by the Apostles and their successors, as adapted to every succeeding genera tion. There is no principle upon which they could rationally have understood it otherwise. Such a command must be considered as obligatory, till it is obeyed, which it is cer tain has never yet been done. "He that believeth and is baptized shall be saved." There is not the slightest inti

mation given, but that this

would be equally true and important, in every succeeding age. The immediate suecessors of the Apostles practised it, as appears by their controversies about the time when it should be administered.

Q. Who are the proper subjects of baptism?

A. Believers, and their children. As this has been a subject which has occasioned a long and unhappy controversy, it cannot be expected that all the arguments on both sides, in a work like this, can be distinctly noticed. We can only give a brief view of some of the arguments, which go to sup port what we conceive to be the truth, and then notice some of the most important objections.

In supporting the answer we have now given, with regard to the subjects of baptism, it is presumed that no arguments are necessary, to show that believing adults, have a right to this ordinance. This is readily admitted by all who believe that water baptism is a divine ordinance, and is to be continued in the Church. The only question which can with propriety be agitated, is, whether the children of believers, are subjects of this ordinance. And,

1. The covenant of grace, or the new covenant, and the

a Mat. xxviii. 19, 6 Mark xvi. 16,