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the Scriptures. I have often marvelled why any discussion or ground of dispute should exist upon this subject ; and yet it is one about which much has been said. . Here also we resort to the doctrine of the Scriptures, and are satisfied with what we apprehend they teach in the case. Paul has said on this subject, “ There are also celestial bodies, and bodies terrestrial, but the glory of the celestial is one, and the glory of the terrestrial is añother. There is one glory of the sun, and anos ther glory of the moon, and another glory of the stars; for one star differeth from another star in glory, so also is the resurrection of the dead. It is sown in corruption, it is raised in incorruption. It is sown in dishonour, it is raised in glory. It is sown in weakness, it is raised in power. It is sown a natural body, it is raised a spiritual body." 1 Cor. xv. 40. to 45. And again, in the same ehapter, “ Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption." 50. And again, “ For this corruptible must put on incorruption, and this mortal must put on immortality." 53, 54. One more passage I shall offer from the Scriptures on this subject, and afterwards leave the reader to his own conclusions. “ Then shall the dust return to the earth as it was, and the spirit shall return unto God who gave it.” Eccl. xii. 7. .


It is the practice of Friends to unite with other professors of Christianity in setting apart one day in seven for the purpose of divine worship; and they have no doubt of the pro-. priety of it. Under the legal dispensation we observe that it was a divine ordinance, and that the Jews were strictly enjoined to regard it. But when the Messiah came, it is very evident that he had a view to excite new and more important considerations about the observance of days : and finding the Pharisees and others very particular, and even superstitious on this subject, he saw occasion frequently to put them upon trial; the first circumstance I shall notice of this is the following: " And it came to pass that he went through the corn fields on the Sabbath day, and his disciples began as they went to pluck the ears of

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corn." This circumstance it appears did not
escape the notice of the Pharisees, who there-
upon immediately were willing to find fault
with them, and put them in mind of the law.
« Behold, why do thy disciples on the Sabbatli
day that which is not lawful." Whereupon
they were informed, “ The Sabbath was made
for man, and not man for the Sabbath. There-
fore the Son of man is Lord also of the Sab-
bath.” Mark ii. 23, 24, 27, 28. And as the
Saviour did not join the Phạrisees in a rebuke
of his disciples, we may fairly infer that he had
an objection to a superstitious observance of
days and times. “ One man esteemeth one
day above another, another esteemeth every
day alike. Let every man be fully persuaded
in his own mind. He that regardeth the day,
regardeth it unto the Lord, and he that re-
gardeth not the day, to the Lord he doth not
regard it.” Rom. xiv. 5, 6. Such we observe

was the liberality of that eminent minister of
Christ, the apostle Paul, on the subject of days
and times; but I do not mean from thence to
infer that he was opposed to the devotion of a
day to sacred purposes. It is doubtless ex-
pedient for the professors of Christianity to
separate themselves at least one day in seven

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from worldly business. Yet that he who crea ated time made it all equally good, and that, the bare formal cessation from labour on the first day of the week, though outwardly ex. pedient, and even an accommodation in civil society, is by no means sufficient; and therefore unless we regard the day to the Lord, we do not regard it. He that searcheth the heart, and trieth the reins, and sheweth unto men what their thoughts are, is often more dishonoured on that day than in all the other days of the week. But as I have before observed, I am satisfied there is no particular holiness attached to one day more than another; yet if we were to lay aside the practice of setting apart one day in seven, no doubt the cause of religion would suffer by it. The society therefore, although they do not believe that one day has any sacred preference to another, have never departed from the practice of other professors in regard to the first day of the week. As it respects days and times ap. pointed for prayers, fasting, &c. though they believe that the Christian should live in the spirit of prayer, they cannot make appointments for this purpose, or join with those who do. Nor have they consecrated days in reverence to any particular occasion or person : well knowing that it is not the devotion of particular times, but the obedience of the whole heart to the will of God, which Christianity calls for; and that not one, but every day that a gracious Creator may grant to them. It appears

that Paul was afraid of some of the time. servers in his day; “ But now after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage. I am afraid of you, lest I have bestowed upon you labour in vain. Ye observe

. days, and months, and times, and years." Gal iv. 9, 10, 11.


FRIENDS do not believe that water baptism, ander any of the forms of administration adopted by the various professors of Christianity, is enjoined by any thing said upon the subject in the Scriptures of truth. But because they have rejected it, and held that it belonged to a dispensation inferior to the Gospel, some have

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