ad infinitum. The sins of men will stand as so many unimpeachable witnesses against them when the book of God's remembrance shall be opened; even there they will be found written in brass by the hand of the recording angel. The tongue is occasionally used by professors in singing songs not seasoned with grace, nor to the glory of God, and not unfrequently employed in talking about the transitory, yea, the dying things of time and sense, during the preaching of the Gospel. Is this letting their light shine before men? How can persons enjoy the worship of God, and how are their minds solemnized and prepared to receive the unadulterated milk of the word, when their whole time till the commencement of preaching, or even the administration of the Supper, has been occupied in rehearsing the news of the past week. If we mistake not, we have heard of professors (though not many) who have sometimes spent nearly the whole time of the exhibition of the truth, in talking about the common affairs of life. How awful at such a time would have been the presence of the Judge of all! Sometimes, during the administration of the Supper, levity and a want of solemnity are seen in some professors, who sometimes converse until they are approached with the symbols of the body and blood of Christ. This we trust is not often the case. Such persons surely are unprepared to receive the blessing attending this institution. This may not be very acceptable food to some; we cannot help it, but must speak the truth in love. Such individuals have driven from their minds the solemnity of the occasion, and have filled them with the mere nothing of time, like the airy bubbles of the ocean that burst in a moment and are gone for ever.

G. B. M.

REASONS FOR FAMILY WORSHIP.

Because it is the will of God, whose displeasure is expressed against the families that call not on his name.

Because it is a dictate of right reason, that considering the relations we bear to God we should thus formally recognize him.

Because when properly conducted, it is exceedingly refreshing and profitable to the soul.

Because it operates as a restraint on sin in those who conduct it, and checks worldly-mindedness.

Because it is an excellent example to children and servants, and has a sensible effect on their principles and conduct.

Because family blessings are not to be expected when they are sought not after in a family capacity.

Because families will grow up in irreligion, and in the neglect of all that is holy and good, where family devotions are not maintained. Because it is an unnatural and impious thing to live without it. Because experience has proved, that where family religion is devoutly maintained, the greatest amount of happiness is to be fouud; children are most obedient; servants most faithful; and the various members of the household are bound together by the strongest bonds of affection.

Because it is one of the best means of aiding us in our journey to heaven.

BELIEVER'S BAPTISM & INFANT SPRINKLING CONTRASTED.

BELIEVER'S BAPTISM.

Believers baptism is commanded in Mark xvi. 16.

Believer's baptism has examples. Believer's baptism is from heaven. Matthew xxi.

Believer's baptism is the counsel of God.

Believer's baptism has been sealed from heaven.

In believer's baptism the person submits in acts of obedience to the Gospel.

Believers are buried with Christ by baptism.-Rom. vi. 4.

All believers that are baptized are thereby brought into Christ.- Gal. iii. 27.

All believers baptized receive the remission of sins.-Acts ii. 37, 38.

God has promised that all who be. lieve and are baptized shall be saved. -Mark xvi. 16.

Believers rejoice when they are baptized.-Acts viii. 37, and xvi. 34.

All the world may undeniably affirm that believers were baptized by the Apostles.-Acts viii. 12.

Those who practise infant sprinkling are compelled to confess believer's baptism.

All baptized believers are living stones, fit for God's building.-1 Peter ii. 5.

Baptized believers build on Christ by their own faith.

They that receive Christ upon their own faith, shall never perish. - John x. 28.

Baptized believers know Christ to be precious.-2 Pet. ii. 7.

Baptized believers love Christ and keep his commandments.-John xiv. 15.

Baptized believers may repel Satan as Christ did, saying, "IT IS WRITTEN, They believed and were baptized."

INFANT SPRINKLING.

Infant sprinkling has not a single command.

Infant sprinkling has no example.
Infant sprinkling is from men.

Infant sprinkling is the counsel of

men.

Infant sprinkling never was sealed of God.

In infant sprinkling the infant puts forth no acts of obedience to the Gospel, but to men.

Infants are not buried, but only sprinkled.

Infants are not thus brought into Christ.

Infants do not receive remission of sins. They have no sins to be remitted.

God has not promised that all sprinkled infants shall be saved.

Infants cannot rejoice.

But none can affirm that any infant was sprinkled by the Apostles.

But all baptized believers do not acknowledge, but deny infant sprinkling.

But all sprinkled infants are not living stones, fit for God's building.

Sprinkled infants are builded on the faith of others.

But such as are sprinkled upon another's faith, have no such assurance,

Sprinkled infants have no such knowledge.

Sprinkled infants do not love Christ nor keep his commandments, for they are incapable.

But infant sprinklers cannot say, "It is written, Infants were baptized,"

for it is not written,

The foregoing contrast is enough, I would think, to convince every mind, which is not so shackled and trammelled by prejudice, prepossession, and parental education, as to be rendered invulnerable to the truth, though strongly enforced by the infallible Word of God, reason, and every thing that merits the name of evidence. the time is evidently near at hand, when, I awfully fear, they will lament their folly. I tremble when I consider the near approach of

But

the time when every thing of human policy, invented in place of the pure religion of Jesus Christ, must be lost in one universal wreck of irreparable ruin. My apprehensions proportionably increase as I view, (as to me appears evident), that by far the greater part of the world is in an unprepared state; nay, the greater part of professors of Christianity, are not prepared to say, "Come, Lord Jesus, come quickly;" nor the societies, to which they belong, ready to respond, Amen; Come, Lord Jesus.' S. K. MILTON.

"

THE LORD'S DAY.-No. I.

WHAT are the obligations to observe the Lord's day? And in what manner ought it to be observed? These two interesting and highly important questions, I propose to discuss in the present essay. I begin, therefore, by remarking, in the first place, that with men of the world, as well as professing Christians, there is nothing more "lovely," or of "better report," than a strict observance of the first day of the week, by those who fear God. It is therefore obligatory according to Phil. iv. 8.

In the second place I remark, that it is right to observe the first day of the week, as a benevolent provision, calculated to afford a wholesome respite from toil to man and beast.

In the third place, I urge, that it is right to observe the first day of the week, because, as far as any experience has been had on the subject, its observance has greatly advanced the cause of good order, good morals, and practical godliness.

In the fourth place, I affirm, that the general observance of the first day of the week, gives to the labourer, the mechanic, and the business man, an opportunity, which in many instances they could not otherwise enjoy, of reading the Word of God and teaching it to their children.

In the fifth place, I aver, that the general observance of the first day of the week is a necessary regulation, if we would sustain the public worship of God, the preaching of the Gospel, and the moral and religious instruction of the world.

In the sixth place, I conclude, that those professing Christians who excel in a due observance of the first day of the week, are generally foremost in every good work, and the most conscientious and devout in the service of God.

From the foregoing remarks I infer, that the world requires the observance of the first day of the week as a day of rest from labour, and as affording at the same time an opportunity for mental, moral, and religious improvement. I infer also, that the church requires it, as almost, if not altogether indispensable in order that she may carry out the great and gracious designs of her existence, namely the glory of God and the salvation of men. These things being so, who will deny that the observance of the first day of the week is from heaven? But I rest not the argument here. The Bible when carefully and impartially examined, furnishes evidence on the subject under consideration, which, to my mind, is conclusive. In Rev. i. 10,

the phrase, "the Lord's day" occurs, referring, as is almost universally agreed, to the first day of the week. Now, if the Saviour decided that a piece of coin belonged to Cæsar because it bore his superscription, shall I not be justified in claiming the first day of the week for the Lord, when I discover HIS name impressed upon it? With what peculiar and strong emphasis then does the saying of Jesus Christ," render unto God the things that are God's," apply to the first day of the week, and enforce its observance? The "Lord's day" is a phrase belonging unquestionably to the same category with the "Lord's Supper," and means therefore a day peculiarly and exclusively the Lord's, and sacred to his service. "Ye are not of the world;" "I have chosen you out of the world," said the Saviour to his disciples; and the same might be said with equal propriety of every thing which the Lord appropriates to himself, and of the first day of the week in particular, if for no other reason, at least for this one, that it is the only day which does or can celebrate the triumphant resurrection of the Son of God from the dead, having been distinctly chosen for that especial purpose.

My second argument in support of the observance of the Lord's day shall be based on the example of the Saviour, and the primitive Christians. First, then, the example of the Saviour. He appeared to his disciples on the evening of the day of his resurrection, and not again until the next first day of the week. Why did he not appear to them during the week? Why not on the intervening Sabbath, when they, being Jews, would have been religiously employed? Was it mere accident ?-was it not rather intended to direct the disciples to the observance of that day? For certainly, if the Saviour acted in such a manner as to warrant them to expect his presence on a particular day of the week, they would note that day, and assemble prepared and expecting to meet him. But again, the day of Pentecost, according to Leviticus xxiii. 15, 21, was invariably fixed for the first day of the week. Now if the Lord had no intention of giving preference to the first, over the other days of the week, why, in addition to what I have just noticed above, did he on that day, according to Acts ii. pour out his Holy Spirit upon his servants, and publicly set up his kingdom on the earth? Was this, too, accidental ? Is it not more in harmony with the wisdom and goodness of God to conclude that by this additional notice of the first day of the week, the Lord intended so definitely to mark it for himself that his disciples, in all after ages, without the necessity of any express commandment, would discover the propriety and privilege of observing this day, by celebrating the last recorded triumph of our illustrious leader over the enemies of God and man, and the first authorized public proclamation of the Gospel.

I consider next the example of the primitive Christians. In Acts xx. it is stated as follows: "and upon the first day of the week, when the disciples came together to break bread, Paul preached unto them," &c. In 1 Cor. xvi. 1, 2, the Apostle directs that they should lay by them in store on the first day of the week, as the Lord had prospered them; and we are at the same time informed that the same order had been given to the churches of Galatia. From these two passages it is abundantly evident, that it was the uniform practice of all the primi

tive churches to meet on the first day of the week, and that this practice was recognized and encouraged by the great Apostle of the Gentiles.

We have, then, in favour of the due observance of the Lord's day, besides a crowd of valuable considerations, the example of the Saviour and the first churches. Do we want, or can we have greater or higher authority? Certainly not. I will then close this article by briefly noticing how the Lord's day ought to be observed. And first, allow me to observe, that all unnecessary travelling on that day, is a desecration of it; that all light or worldly conversation on that day is a violation of its sanctity; that the reading of secular newspapers, pamphlets, novels, or irreligious books, I regard as incompatible with its observance; that for Christians to be owners of boats, stages, wagons, &c. which travel on the first day of the week, is really as much a violation of the Lord's day as it would be for them to keep open their stores and workshops on that day.

I answer, then, that the first day of the week being the Lord's, ought to be appropriated religiously to the service of God, in the family and in the sanctuary; and in order the more fully to do this, every preparation should be made on the preceding day. S. CHURCH.

TRACTS FROM NEWBURGH.

TRACT, No. III.

CHRISTIAN BAPTISM.-WHAT IS ITS DESIGN AS RESPECTS
BELIEVERS ?

Beloved FrienDS.-It belongs to the dispensation of grace, entrusted to the Apostles, and first publicly promulged on the day of Pentecost. It is administered in the name of Jesus, and is indebted for its efficacy as a means of salvation to his precious blood. Keeping this in view we observe,

First. Baptism is for admission into the Christian church.

Jesus answered Nicodemus," Verily, verily I say unto thee, except a man be born of water and of the Spirit, he cannot enter into the kingdom of God."-John iii. 5. To be "born of water," is to be baptized; and the "kingdom of God," is the Christian church. So says every creed, confession of faith, and commentator, that we know of; and this view agrees with the context, and the Scriptures in general.

Second. Baptism is for salvation.

We do not advocate salvation by baptism alone; but we maintain, "He that believeth and is baptized shall be saved.”—Mark xvi. 16. Neither is baptism opposed to the grace of God, or the work of the Spirit, for, "Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and the renewing of the Holy Spirit."-Titus iii. 5.

Third. Baptism is for remission of sins.

On the day of Pentecost, cut to the heart, the Jews cry out, "What