JOHN WESLEY." Mary Welsh, aged eleven days, was baptized according to the custom of the first church, and the rule of the Church of England, by immersion. The child was ill then, but recovered from that hour."

Buried with him, "alluding to the ancient mode or manner of baptizing by immersion."

To these testimonies, and scores that might be produced, of like import, they think that people of candor ought to give heed; and if they have given the true interpretation of the word, it is of itself evident, that those that sprinkle or pour do not baptize. These are their views, and according to the principles laid down they cannot extend to others the communion, until they have complied with the gospel rule.

And they consider it to be perverted, in applying it to infants and impenitent individuals without profession of faith. No institution has "Thus saith the Lord," for applying it to infants, or the impenitent. A few testimonies from Pedobaptist authors may be introduced on this point. BISHOP BURNET." There is no express precept or rule given in the New Testament for baptizing infants."

LUTHER." It cannot be proved by the Sacred Scriptures, that infant baptism was instituted by Christ or his disciples, or the early Christians after the Apostles."

CURCELLEUS."The baptism of infants in the two first centuries after Christ, was entirely unknown, but in the third and fourth, was allowed by some few. In the fifth and following ages it was generally received. The custom of baptizing infants did not begin before the third age after Christ was born. In the former ages no trace of it appears, and it was introduced without the command of Christ."

Thus they discover, that between the Baptists and the Pedobaptists there is no agreement in their views, and no agreement with the inspired word and Pedobaptism-at least so the Baptists think, and so they have a right to think, until they are better taught; and therefore, as Baptists, they cannot in conscience extend to them the communion. And the Scriptures would condemn them for it, if they were to commune with those who

practise such disorder, by departing from the tradition of the Apostles, and disobeying their epistles. Eph. xxxvi. 14. And the controversy existing between the Baptists and Pedobaptists, ought to be settled and put for ever to rest. This the Baptists cannot do, they cannot go to them, but the others can come to the Baptist standard, without any violation of conscience or faith. And may the time hasten its onward flight, when in the church there will be but "one Lord, one faith, one baptism."

While this arm of Popery is attached to the Protestant church, they cannot with any expectation of success, contend with Catholicism, even in our own country. With much propriety they may say, Physician, heal thyself; this the church must learn, that the "Bible alone is the religion of Protestants."

VIEWS OF THE SABBATH.

1. On this point of doctrine and practice, they differ from all other denominations. And this is the only essential point of difference between them and the large and respectable denomination, the Associate Baptists. By their belief and practice, as it respects the Sabbath, they are accounted singular; but they would wish at all times to have the privilege of rendering their reasons for doing thus, espe cially as by this they are known as close communicants. It may not be necessary here, to attempt to meet all the objections that are presented against their views, by men who have become wise above what is written. But it is intended merely to present their views and reasons for thus believing.

They believe that the Sabbath was instituted by God, and given to our first parents while in the Garden of Eden; for in this institution was their happiness intimately concerned. As an evidence they refer to the ancients, and their customs. They had their days of observance. Noah observed the period of seven days in sending out the dove from the ark, in preference to any other number. The term week is used in the contract between Jacob and Laban. Balaam had seven altars, and offered seven oxen and seven rams

The sabbath law still remains in full force, and will until the end of time, unless God repeals it; and if so, the Scriptures will be as plain as when it was enjoined. It is a moral institution, (the reasons we have already assigned,) and of perpetual obligation, Psalm cxi. 7, 8, " All his commandments are sure, they stand fast for ever." Their perpetuity was typified by their being written upon tables of stone. If the sabbath was made for the benefit of man, no reason can be assigned for its discontinuance under the Christian dispensation. Erase a sabbath from the church and she would soon go to ruin; and it is ruin to people to believe and preach a doctrine, that would prove destruction if practised.

Let such ministers beware lest they be numbered with the slothful shepherds. The perpetuity of this law is asserted in Christ's sermon on the mount, (Matt. v.) and when he spoke these words, he knew that the ceremonial law would soon be destroyed by him, and nailed to the cross; therefore he must have alluded to the moral law. And in accordance with this he directs his disciples to pray" that their flight be not in the winter, neither on the sabbath day." And this event was not to take place until about forty years after his crucifixion. Paul says, in Rom. iii. 31, "Do we make void the law through faith? God forbid, yea, we establish the law." Neither do we suppose that he meant to release us from this obligation, when he savs, (ibid. xiv. 5, 6,) " One man esteemeth one day above another," &c., or, in Colossians, (ii. 16, 17,) "Let no man, therefore, judge you in meat, or in drink, or in respect to a holy day, or of the new moon, or sabbath, which are a shadow of things to come, but the body is of Christ."

We

But the question may still be asked, What day of the week should we now keep holy? They at once say, the seventh, not a seventh, but the seventh day that God sanctified at Sinai, and rested on when he closed his work of creation, which was observed by Christ and his apostles, and the early Christians, until the dark ages of the church. have no reason to believe that there has been any derangement in the order of time, so as to affect the observing the sabbath. That perfect agreement among all civilized nations, places it beyond all doubt; and the church has always been known to keep either the first day or the seventh, ever since her establishment, and she has never existed without a sabbath. And the Jews, scattered among all nations, have never lost their sabbath. So that when they shall be gathered back to Judah's land, they will have the same identical sabbath, that God instituted in paradise, whether they go from this, or from other lands. But the advocates for a change of the sabbath are numerous and learned. Nevertheless, the Seventh Day Baptists cannot embrace their sentiments, for every man's sword is turned against his fellow; among them there is no agreement. They refer to prophecy, and the strongest is in Psalm cxviii. 24, "This is the day the Lord hath made, I will rejoice and be glad in it." If this alludes to any day, it must be the day that God has blessed, and not a new appointment. But we are satisfied with believing that this alludes to the gospel dispensation.

And Daniel and Isaiah, as well as Abraham and others, looked forward to that day with much interest and delight. And they are bold to say that the prophets are entirely silent as to a change of the sabbath. Another plea is, the work of redemption is greater than the work of creation, wherefore the sabbath should be changed. But they think they are not at liberty to limit God, and say which of his works is the greatest; they suppose that he can as easily make a world as an in

sect, and redeem man as easy as create him.

But the advocates for the change of the sabbath must fail according to their own logic; for it is the opinion of the church generally, though not universally, that Christ was 'crucified on Friday, if, then, any particular day can be called the day of redemption, it must be that on which he expired on the cross, and spilt his blood; "for without the shedding of blood there can be no remission." He died for our redemption, and the gracious work was doubtless done when he bowed his head and gave up the ghost and said, It is finished. But they do not admit that any personal act of his, "Who was made under the law," and bound to obey its precepts, could alter or change any of its require

ments.

Another and general plea is, that Christ rose from the dead on the first day of the week. Tradition says so, but the Bible does not. If it had been the mind of Christ that the day of his resurrection should have been religiously regarded: we would have some positive information as to the day on which he did rise; but not one passage is there to be found which says that he arose on the first day, or which enjoins its observance; but there is strong presumptive evidence that he did not rise on that day. This is found in his own predictions, Matt. xii. 40: he declares that he would be "three days and three nights in the heart of the earth." Compare with Luke xxiii. 5, 4. If his prediction be true, he must have arisen at the close of the day previous to his appearing to the women, in the morning. And in Matt. xxviii. 1, we find that the great earthquake happened in the end of the sabbath. Mary was present, and an angel rolled back the stone and sat upon it, and told her that he was not here but was risen, referring her to his own predictions while with them.

Another reason rendered is, that Christ often met with his disciples upon the first day of the week. Supposing it was so, he met with them on other days; but that is no reason that they should be considered sabbath days. But probably they had better look again; people may have taken it for granted without evidence. The first

day after his resurrection, he appeared three times to different persons, and at different places. First to the women at the tomb, next to the disciples on their way to Emmaus; he journeyed with them, and when they had arrived at the place of their destination, he was known of them by breaking bread and blessing it. The same hour they returned to Jerusalem, and found the eleven gathered together, and while they were telling what things had happened, Jesus stood in the midst of them and said, Peace be unto you. Now in all this day's transaction, not a word is said about sabbatizing, but every evidence to the reverse; they were journeying, and Jesus journeyed with them, and from Jerusalem to Emmaus and back, is about fifteen miles. And it seems passing strange that he should not have told them that the day was holy to the Lord. And the disciples were assembled at their own lodging place, (Acts i. 13,) and had not met to celebrate the resurrection; for they did not believe that he had arisen, until confirmed by the disciples from Emmaus. And there is not the least intimation that the disciples were there until evening, or that they were there for worship. And the absence of Thomas is a strong presumption that the meeting was not agreed upon previously. The next and only meeting pretended to have been held by Christ and his disciples on the first day of the week, is mentioned in John, xx. 26. “And after eight days, &c."-But had this interview been on the following first day, it could not afford any claim for religious regard, for it is not noticed as a meeting designed for worship. Mark xvi. 14, says, "He appeared to the eleven while at meat," eating a common meal at their home doubtless. And it is a matter of certainty that this interview was not on the first day of the week, if the other one was; for eight days had intervened between them, where a week has but seven days. They say then without any fear of successful contradiction, that Christ has left us no example of his regard for the first day of the week as a sabbath.

As to the regard that the Apostles and early Christians paid to this day, all the Scriptures say about, is contained in Acts xx. 7; 1 Cor. xvi. 7; the first relates to