David as king. These three were types of your new commandment, your piercing law, Christ as lawgiver, priest, and king. Now the animated and quickened by your life, confirmed populars and we agree in one grand point on and sanctioned by your death. No; the statutes this topic. They say that "Jesus Christ is our and ordinances commanded in Horeb, the meekonly prophet, priest, and king." To this we ness of Moses, the patience of Job, the zeal of cordially and fully agree. Therefore, we will Elijah, the piety of Daniel, the pathos of David, not submit to Moses as our prophet or lawgiver, and the wisdom of Solomon, will not, cannot to Aaron as our high priest, to David as our illumine that understanding, captivate those king. If we would yield to Moses as our law- affections, purify those desires, purge those giver, we would yield to his brother Aaron as motives, subdue those lusts, which your doctrine, our high priest, and to the son of Jesse as our your example, your law, your love, your sufferking. We honor Moses, Aaron, and David.ings, your death, your resurrection, your exaltaWe study their history, their offices, and their tion, fail to accomplish. But did your characdeeds. We revere them as Messiah's types. ter, your doctrine, your life, your death, your We will treat them with every due respect; but resurrection and your exaltation ever fail, when will not put ourselves under them. While we fully apprehended, ever fail to purify, to renoacknowledge Jesus to be the great lawgiver, the vate, to reform? No! never! never! Who can great prophet, the great high priest, David's son, know you and not love righteousness, and not and David's king, we are assured that every part hate iniquity? When the dying thief, in his of Moses' law worthy of our regard has been day, saw your character and heard your fame, republished and reenacted under more glorious he entrusted his soul to you, and preached rightcircumstances and with more illustrious sanc- eousness to his companion. When the persetions by him-that every item of Aaron's priest- cuting Saul saw you, O Saviour of the world! hood has been fulfilled by him-that every enthroned in glory-when he heard your winning excellent trait in the character and government voice, he fell beneath the rays of your majesty, of David has been exhibited by him, free from and from a lion put on the meekness of the imbecility and imperfection. Messiah, you are lamb. my only prophet, priest, and king; for you are worthy! "Then," say the populars, "you have no moral law as a rule of life-no preaching of the law as a means of conviction of sin; you may live as you list-your doctrine is licentious-it is antinomian-it is dangerous to morals-to piety -to all good." Yet having your New Testament, ratified by your blood, are we without a rule of life? are we authorized to live as we list? The thought is impious! O Sun of Righteousness! your salutiferous rays were long expected to enlighten, to cheer, and to quicken those sitting in darkness, in the region and shadow of death. Yet you have risen, and more glory shines from the clouded face of Moses than from yours!! Great Lawgiver, the Gentiles long waited for your law, and have you left them without law, to live as they list? Moses and Elias waited on you on the holy mount-they laid their honors and their commission at your feet. When they ascended to the skies, your Father's voice commanded your disciples to hear your law, to yield exclusively to you-and shall we not? Forbid it Heaven! Lord Jesus, may your character open to our view as depicted in your doctrine, your miracles, your sufferings, your death, your resurrection, and your glory; and then we shall not fear to put ourselves exclusively under you, as our lawgiver, our prophet, our priest, and our king! EDITOR. The conversion of the world. Blessed Jesus! are you thus insulted by pretended friends? Are your laws an inadequate rule of life? Guided by your statutes, will our lives be licentious, our morals loose, ourselves abandoned to all crime? Was Moses a more consummate law giver than you? Did his commandments more fully or more clearly exhibit the moral, the godly course of life, than yours? Were the sanctions of his law of more solemn import, of more restraining authority, than your precepts? Is there no means of conviction of sin, of its evil and demerit, in your doctrine, manner of life, or in your death? What argument, what inducement, to cease to do evil and to learn to do well, in all the laws of Moses, in all the statutes of Israel, in all the examples of patriarchs, saints, and martyrs, speaks such language, exhibits such motives, conciliates such regard, denounces such vengeance, attracts so much reverence, inspires with so much awe, MAN has been often considered as a creature wins by so much goodness, and reconciles with of circumstances. Diversified by climate, by so much power, as your death? That heart, O language, by religion, by morals, by habit, Lord! that feels not the force of this argument, he presents a most varied aspect to the conthis omnipotent argument, to cease to do evil templative mind. Betwixt "the frozen Iceand to learn to do well, in vain will be assailed lander and the sun-burned Moor," the wanderby moral suasion or by moral law. The thun- ing Indian and the polished cit, the untutored ders of Sinai-the flashing fluid of unmeasured savage and the sage philosopher, the superstiforce the rending echoes of the celestial trum- tious pagan and the intelligent christian, what a pet-the nodding summit-the crashing rocks-difference! To the sceptic reasoner the human and the trembling base of the smoking mount, race presents an insoluble enigma. The quesveiled in the blackest darkness, cannot constrain tions, what am I? whence came I? and whither nor allure it to righteousness, humanity, and do I go? are questions which philosophy in its the love of God. Philosophy, marching forth in boasted powers, deism in its bold excursions, all her imaginary strength, clad in all her fancied infidelity in its daring enterprizes, attempts in charms, is perfect impotence compared to your vain. The bible alone answers them with satdoctrine. The example of patriarchs, of proph-isfaction and certainty. To the disbeliever of ets, of saints, and martyrs, from Abel to Noah, it the world has neither beginning, middle, nor from Abraham to David, from David to John the Baptist, is inefficacious compared with yours. Moses and his fiery law, his statutes and his judgments, as the body without the spirit is dead, are lifeless and inoperative compared with end. The sceptic feels himself a speck of matter, floating down the stream of time into a region of impenetrable darkness, alike ignorant of his origin and his destiny. Whether there is in him a spark of immortality, or whether he is all annihilated in the grave, are, to him, things unknown and unknowable. The reptile, encased in its kindred shell, the oyster clinging to its native rock, could as easily calculate the rapidity of the particles of light, or measure, by its powers, the orbit of a comet, as the most gigantic genius, by its own vigor, unaided by the bible, could prove that there is a God, that there was a creation, that there is an immortal spirit in man, or that there will be an end of this mundane state of things. We know what deism, philosophy, and natural religion arrogate to themselves: but their pretensions are as vain as their efforts to give assured hope are impotent and unavailing. Deism steals from the bible the being of a God, the immortality of the soul, the future state of rewards, and shutting the volume of light, impudently arrogates to itself that it has originated those ideas from its own ingenerate sagacity. But we are insensibly falling into a disquisition foreign to our present purpose. The world, as respects religion, is divided into four grand divisions-the Pagan, the Mahometan, the Jewish, and the Christian. In the first of these there are some fragments of divine revelation mutilated and corrupted. The knowledge of God once communicated to Noah, was transmitted to his descendants; and although many of them were never favored with any other revelation than that committed to him; and although that revelation was vitiated and corrupted with thousands of the wildest fancies and most absurd notions, yet it never has been completely lost. Hence the most ignorant savages have some idea of a God, and offer him some kind of worship. They endeavor to propitiate him by sacrifice, and consider themselves under some kind of moral obligation to one another. They view certain actions as pleasing, and others as displeasing to him. The Jewish religion, though once enjoined by divine authority, as exhibited in the Old Testament, has, by the same authority, been set aside as having answered its design. In the best form in which it could now appear on earth, it would be as dry and useless as a shell when the kernel is extracted. The good things once in it are no longer to be found; and, as corrupted by the modern Jews, it is quite another religion than that instituted by Moses. There is no salvation in it. To what is this doleful state of the world attributable is a question that deserves the attention of every christian. If there were no hereafter, the temporal wretchedness of ignorance and superstition presents an object that must awaken the sympathies of every benevolent mind. And if there be a hereafter, and if future happiness were attainable to those immersed in pagan and Mahometan gloom, wretchedness, and crime, still the amelioration of their earthly condition, the rational and christian enjoyment of this present life are objects of such vast importance as to excite all that is within us to consider whether those possessing the light of heaven are, in any sense, chargeable with the crimes and miseries of the heathen world. If, as some affirm, every man is accountable not only for what he has done, but for what he might have done, the question would not be of difficult determination. But as we would wish to see this point established on more solid and convincing ground than abstruse speculations, we shall appeal to the New Testament. The Saviour of the world charged the scribes and pharisees of that age with having "shut up the kingdom of heaven against men," with having "neither gone in themselves, nor suffered those that were entering to go in." He charged the lawyers or doctors of divinity with having taken away the key of knowledge from the people. The apostle Paul taught the christians that it was possible for them so to walk as to give occasion to the adversaries of their cause to speak reproachfully of it and them; that they might so walk as that the name of God, of Jesus, and his doctrine might be blasphemed. And Peter declared, that, in consequence of false teachers and disciples, "the way of truth should be evil spoken of." He also teaches that christians may so conduct themselves as that those who behold their conduct may be allured to the belief of the gospel. [See Matt. xxiii. 13., Luke xi. 52., 1st Tim. v. 14. vi. 1., 1st Pet. iii. 1., 2d Pet. ii. 1, 2.] Those records show that professed disciples may, both by omitting to do their duty, and by committing faults, prevent and greatly retard the spread of the gospel, the enlargement of Messiah's kingdom. We are convinced that the character of the "christian communities" is the greatest offence or stumbling block in the way of the conversion of the world. And that therefore the only hopeful course to convert the world is to reform the professors of christianity. The Mahometan religion recognizes three hundred and thirteen apostles, of whom six brought in new dispensations, viz. Adam, Noah, Abraham, Moses, Jesus, and Mahomet. The But what kind of a reformation is requisite to last vacated or rendered obsolete all the preced- this end? It is not the erection of a new sect, ing. It consequently contains many items of the inventing of new shibboleths, or the setting divine revelation; but these are like the frag- up of a new creed, nor the adopting of any in ments of revelation found in the pagan estab-existence save the New Testament, in the form lishments, so perverted as to be darkness instead in which it pleased the Spirit of God to give it. of light. The Mahometans have, like the It is to receive it as it stands, and to make it its modern christians, their different sects, their orthodox and heterodox teachers and opinions. The "christian nations" have the bible, but many of them have, like the Jews, rendered it of little or no effect by their traditions. Dividing the whole family of man into thirty parts, five parts are professed Christians; six parts are Mahometans and Jews; and nineteen parts Pagans. This is the mournful state of the world according to the most correct statements. Add the Mahometans, Jews, and Pagans together, and they amount to twenty-five thirtieths of the whole human race. So that but one-sixth of Adam's offspring possess, and but few of these enjoy, the revelation of God. own interpreter, according to the ordinary rules of interpreting all books. It is not to go back to primitive Calvinism, or primitive Methodism, or primitive Lutherism, but to primitive Christianity. The history of the church for many centuries has proved, the history of every sect convinces us, that it is as impossible for any one sect to gain such an ascendance as to embrace as converts the others, and thus unite in one grand phalanx the christians against the allied powers of darkness, as it is to create a world. Every sect, with a human creed, carries in it, as the human body, the seeds of its own mortality. Every sect has its infancy, its childhood, its manhood, and its dotage. Some die as soon as they are born, and others live to a good old age, but their old age is full of grief and trouble. And die they must. As it is appointed unto all men once to die, and after that the judgment, so it is ordained by God that all sects must die, and that because their bond of union is under the curse. Where are the hundreds of sects that have already existed? They only live in history as beacons to posterity. It need not be objected that some sects have already taken the New Testament and run into the wildest extremes; for either they interpreted it according to the reveries of Swedenburg, the fanaticism of Shakerism, or the enthusiasm of New Lightism, or they apostatized from a good profession. Recollect, we say, that the scriptures are to be their own interpreter, according to the common rules of interpreting other writings. "Our debtors you are, for if we impart to you our spiritual things, it is a matter of poor return if you impart to us your carnal things." Indeed, money is of vital consequence in the kingdom of the clergy. Without it a clergyman could not be made, nor a congregation supplied with a "faithful pastor." O Mammon, you wonder-working god! well did Milton sing of thee There stood a hill not far, whose grisly top Men also, and by his suggestion taught, -This desert soil Christians, as you honor the Saviour and the Father that sent him; as you love the peace and prosperity of the kingdom of the Holy One; as you love the souls of your children, your relatives, your fellow-citizens; as you deeply deplore the reign of darkness, of paganism, of horrid cruelty over such multitudes of human beings; as you desire and pray for the salvation of the world, the downfall of Antichrist, of Mahometan delusion, of Jewish infidelity, of pagan superstition; return, return to the religion of our common Lord, as delivered unto us by his holy apostles! Model your churches after the primitive model, erected under the agency of Yes, Mammon, you have "skill" and "art," the Holy Spirit-and then the churches of the and treasure. You lead the stripling to the saints will have rest and will be edified, "and grammar school, and for years you give him skill, walking in the fear of the Lord and in the com- and art, and science; and when you have fed fort of the Holy Spirit, they will be multiplied" and clothed, and educated him with books and with accessions until all flesh shall see the salva-pedagogues, you teach him divinity, and crown tion of our God. EDITOR. Wants not her hidden lustre, gems and gold; ecstacy, zeal, and piety, the slumbering ear-it wakes obsequious to your nod. him master of every art, and, chief of all, the art of winning you. God of this world, who is Your brilliant counTHE first Baptist church in America was insensible to your charms! founded at Providence in 1639. Their senti- tenance sheds a charming lustre on every thing! ments spreading into Massachusetts, in 1651, You distil into the souls of priests and people the general court passed a law against them, an animating sweetness, and when every other inflicting banishment for persisting in the pro-"call" is disregarded, your voice wakens into mulgation of their doctrines. In 1656, Quakers making their appearance in Massachusetts, the legislature of that colony passed several laws against them. No master of a vessel was allowed to bring any one of this sect into its jurisdiction on penalty of £100. Other still severer penalties were inflicted upon them in 1657, such as cutting their ears and boring their tongues with a red hot iron. They were at length banished on pain of death; and four, refusing to go, were executed in 1656. [Plain Truth. No. 7.] There Money is the bond of union, the associating principle in all popular establishments. is a "christian congregation." I think it is christened Associate Reformed, or, perhaps, Episcopalian, or General Assembly, or some It has not met for three months. other name. Why? It is "vacant." What do you mean by "vacant?" It has not the bread of life broken to it by a faithful pastor. Why? It is" weak”— not able to hire a pastor. It is not able to pay "supplies." Whenever they can "raise" four or six dollars, this sum brings them all together, FEBRUARY 2, 1824. and a faithful pastor with his mouth full of the The Clergy-No. V. bread of life. The little flock sit sweetly enterWe left the young clergyman in the arms of tained under the "droppings of the sanctuary" his lately espoused congregation, living upon for a few hours. He bids them God speed. the dowry of his spiritual consort; duly trained, They go home, and in the course of some time divinely consecrated, formally wedded, and a similar sum brings them together a second actively employed in building up the cause of time. May be they get so "strong" as to be a God, in which his own cause is deeply inter- sixth or a fourth part of the "support" of one of ested. Here again we find him, and hear him" the watchmen of Zion." He is half his time teaching that "they that preach the gospel should live by the gospel." With great eloquence he remonstrates against "muzzling the ox that treads out the corn;" and with zeal for justice and righteousness, he exclaims, "the laborer is worthy of his hire." That his congregation may not consider themselves doing him a favor when they pay him five hundred or in one congregation, a fourth in another, and a fourth in a third. Three churches, one pastorone husband, three wives! Married to the three! To one congregation he gives half his time and half his divinity, and receives half his living, half his stipends for it. To the other two, share and share alike, because they are alike weak. Thus the strong becomes stronger, not to see that money is the cause of this mys-ing cause? Money. As proof of this, let the tery. It is another proof of the old text, "no pay, no preach." But let us look at this matter again. A young gentleman of fine talents comes forward; and from the same "divinity school" another one of slender talents, but he is "a well meaning man," a pious soul, humble and plain. They both push their fortune. The one is placed on the frontiers over a charge of three hundred dollars; the other in the city over a charge of two thousand. What is the cause of this mystery? Another text explains it. It is found in the chronicles of the British parliament. It reads thus: "every man has his price." Yes, and every congregation has its own taste. A wealthy and a polite congregation sits very uneasy under the pious efforts of a homespun, coarse, and awkward mechanic. His sing-song monotony, and sawing gesticulation, animated by the zeal of Elijah, freezes the genial current of their souls. It will not do. He tries it again. The pews are empty. Worse than ever. To the west he goes. In the wilderness he is like John the Baptist. His disgusting elocution, his awkward figure, and his frightful gestures, are all unsullied sanctity, unfeigned devotion. The rural saint is full of his praise. Of his whole performance and appearance he says Behold the picture! Is it like? Like whom? Forth comes the pocket-mirror. First he strokes And lays it at his ease with gentle care, The better hand, more busy, gives the nose Its bergamot, or aids the indebted eye With opera glass, to watch the moving scene, congregation decrease by emigration or death; the money fails; the parson takes a missionary tour; he obtains a louder call; he removes. Money failed is the cause; and when this current freezes, social prayers, praises, "sacraments," sermons, and congregational fasts all cease. Money, the foundation, is destroyed, and down comes the superstructure raised upon it. Reader, is not this fact? And dare you say that money is not the basis of the modern religious establishments? It begins with money; it goes on with money, and it ends when money fails. Money buys Esop's fables for the destined priest; money consecrates him to office, and a moneyed contract unites him and his parish. The church of Jesus Christ is founded upon another basis, nourished by other means, is not dissolved by such causes, and will survive all the mines of Peru, all the gold of Ophir. The modern clergy say they do not preach for money. Very well; let the people pay them none, and they will have as much of their preaching still. Besides, there will be no suspicion of their EDITOR. veracity. Address to the Readers of the Christian Baptist. THE subject of our present address is the sabbath day and the Lord's day. Either christians are bound to observe the sabbath day, or they are not. If they are, let us see what the nature of that observance is, which was prescribed for the sabbath day. The law reads thus: "Remember the sabbath day, to keep it holy. Six days shall you labor and do all your work: the seventh day is the sabbath of the Lord your God: In it you shall not do any work, you, nor your son, nor your daughter, nor your man servant, nor your maid servant, nor your cattle, nor the stranger that is within your gates. For in six days the Lord made heaven and earth, the sea and all that is in them, and rested the seventh day; wherefore the Lord blessed the sabbath day and hallowed it." You will observe that, in this command, God positively prohibits all manner of work or labor on this day. Son, daughter, servant, cattle, stranger, are commanded to be And yet, with all his reputed talents, he is exempted from all manner of work. In examining often a mere retailer, a mere reader: He grinds divinity of other days the particular precepts originating from this law, recorded in the Old Testament, we find the following specifications: 1. You shall kindle no fire throughout your habitations on the sabbath day." Ex. xxxv. 3. 2. "Abide you every man in his place, (house or tent;) let no man go out of his place, (house or tent,) on the sabbath day. Ex. xvi. 29. 3. "He gives you on the sixth day the bread of two days. Bake that which you will bake this day, and seethe what you will seethe, and that which remains over, lay up for you to be kept until the morning." Ex. xvi. 29. 23. Down into modern use; transforms old print To zigzag manuscript, and cheats the eyes Of gallery critics by a thousand arts.-Cowper. Money, I think, may be considered not merely as the bond of union in popular establishments, but it is really the rock on which the popular churches are built. Before church union is proposed, the grand point to ascertain is, are we able to support a church? Before we give a call, let us see, says the prudent saint, what we can "make up." A meeting is called-the 4. "Bear no burden on the sabbath day, nor question is put, "how much will you give?" It goes round. Each man writes his name or bring it in by the gates of Jerusalem; neither makes his mark. A handsome sum is sub-carry forth a burden out of your houses on the scribed. A petition is sometimes presented to sabbath day." Jer. xvii. 21. 22. the legislature for an act of incorporation to confirm their union and to empower them to raise by the civil law, or the arm of power, the stipulated sum. All is now secure. 5. "Not doing your own ways, nor finding your own pleasure, nor speaking your own words." Is. lxii. 13. The church 6. "From evening unto evening shall you ceis founded upon this rock. It goes into opera-lebrate your sabbath." Lev. xxiii. 32. tion. The parson comes. Their social prayers, 7. "Whoever does any work on the sabbath praises, sacraments, sermons and fasts com- day, he shall surely be put to death. Every one mence; every thing is put into requisition. But that defiles it shall surely be put to death." what was the primum mobile? What the mov- Ex. xxxi. 14. 15. "And while the children of Israel were in the | enjoined upon the sabbath? Was there a law wilderness, they found a man that gathered published, saying, You must or you may observe sticks upon the sabbath day. And they that the sabbath with less care, with less respect; found him gathering sticks brought him to Mo- you may now speak your own words, kindle fire ses and Aaron, and to all the congregation. in your houses, and prepare victuals? &c. &c. And they put him in ward, because it was not I say, Was there ever such a law published? declared what should be done to him. And the No, indeed-either the law remains in all its Lord said unto Moses, The man shall be surely force, to the utmost extent of its literal requireput to death; all the congregation shall stone ments, or it is passed away with the Jewish cehim with stones without the camp. And all the remonies. If it yet exist, let us observe it accongregation brought him without the camp, cording to law. And if it does not exist, let us and stoned him with stones, and he died, as the abandon a mock observance of another day for it. Lord commanded Moses." Numbers, xv. 32-36. "But," say some, "it was changed from the The above items are a few of many that might seventh to the first day." Where? when? and be selected out of the Old Testament on this by whom? No man can tell. No, it never was subject. We believe them to be a fair speci- changed, nor could it be, unless creation was men of the law given by Moses, as explained to be gone through again: for the reason asand enforced upon the nation of Israel. signed must be changed before the observance, or respect to the reason, can be changed!! It is all old wives' fables to talk of the change of the sabbath from the seventh to the first day. If it be changed, it was that august personage changed it who changes times and laws ex officio -I think his name is DOCTOR ANTICHRIST. But was not the sabbath given to the Jews only? And again, Was it not a shadow or type? This deserves attention. Now the question is, are we under this law? If we are, we pay little or no respect to it. For who is there that does not habitually violate the rest enjoined on this day? Those who make the most ado about sabbath breakers are themselves, according to the above law, worthy of death. They kindle fire in their houses. They go out of their houses, and travel on their cattle miles. Their sons and their daughters do some kind of work. They bring in burdens of water, The preface to the law, of which it was a wood, and prepare food. They celebrate it no part, says, "I am the Lord your God who from evening to evening, but from morning to brought you out of the land of Egypt, out of the evening they violate it. They speak their own house of bondage; therefore, remember the words, and do many things worthy of death. sabbath day," &c. The preface to this law, as Why then is not the penalty enforced? As the inscription or address upon a letter, ascersuredly their observance of this law is mere tains whose property it was. It was the property mockery. It is an insult on the Lawgiver! of the Jews. But Moses tells them this, not We know that some of the clergy have given, leaving it to an inference, Deut. v. 15. "Reif not sold them indulgences to violate it. They member that you were a servant in the land of have told them that certain "works of necessity Egypt, and the Lord your God brought you out and mercy" are allowable. But who told them thence, through a mighty hand, and by a so? They tell them they may prepare food, stretched out arm; therefore, the Lord your bring in fuel and water. But God forbade those God commanded you to keep the sabbath day." under this law to do so. So far was he from Ezekiel says the same, or rather the Lord by the countenancing such "works of necessity," that prophet says, chap. xx. 12. "Moreover, also, he wrought three miracles to prevent the neces- I gave them my sabbath, to be a sign between sity of doing a "work of necessity." He sent me and them." Yes, said the Lord by Moses, two days' portion of manna from heaven the "The sabbath is a sign between me and the chilsixth day; he sent none the seventh; he pre- dren of Israel for ever." Ex. xxxi. 17. It is served that gathered on the sixth from putrefac-worthy of note in this place, that of all the sins tion until the close of the seventh: all of which were special miracles for the space of forty years. If he wrought three miracles to prevent an Israelite from crossing his threshold to gather up a little manna for his daily food, how dare any give a dispensation, in his name, to do that which is tenfold more laborious!!! Because the Saviour of the world put to silence those who accused him of breaking the sabbath, by appealing to their own conduct in relieving animals in distress, this doctrine of "works of necessity and mercy," has been represented as of divine origin. What a perversion! An argumentum ad hominem converted into a general maxim!! But such a perversion shows consummate inattention to the laws of Israel. While Israel kept the law there never would occur an opportunity for a work of necessity or of mercy, such as these lawgivers tolerate. For while they kept the law, they should be blessed in their basket, stores, fields, houses, children, flocks, herds; no house would take fire; no ox would fall into a pit, &c. And if they transgressed the law, they should be cursed in all these respects, and no toleration of a violation of the law was granted as a means of mitigating the curse. Again: Let me ask, Was there ever a law in the long black catalogue of sins specified against the gentiles, in all the New Testament, the sin of sabbath-breaking is never once preferred against them!! We conclude, then, that the sabbath day was as exclusively the property of the Jews as circumcision. But was it not a shadow and a type? Let us hear Paul. "Let no man judge you (condemn you for not observing) in meats and drinks, (for eating and drinking,) or in respect of a holy day, or of a new moon, or of the sabbath, which are a shadow of things to come; but the body is of Christ," or, according to Macknight, "the body is Christ's body." Paul, then, says it was a shadow. In the Epistle to the Hebrews, 4th chapter, he makes it and Canaan "types of that rest which remained for the people of God." The sabbath then was a shadow-a type given to the Jews only. Since beginning this article, we noticed, for the first time, a very correct note of Dr. Macknight's, the celebrated translator of the apostolic epistles, which expresses our view of this matter. With many, we know, his views will be received with more readiness of mind than ours. He was, strange as it may appear, a dignitary in the presbyterian church; yet he expresses himself in the following manner, on |