on the high ground of divine appointment; and from that period to the present time, a controversy on the subject has been more or less continually agitated.

While the first day of the week was thus matter of debate, another question was introduced by some, whether the obligation of the seventh day had really ceased; and that it had not, a few persons contended with considerable zeal, and some show of argument. This view of the subject appears to have arisen chiefly from two causes: many of the opposers of infant baptism, having been led to maintain that all positive institutions of religion, must have for their foundation a positive divine command; and finding such a command to observe the seventh, but no such command respecting the first day of the week, to be consistent, they gave up the Christian Sabbath, as they had given up infant baptism. I believe the Sabbatarians, as they have since been called, have generally been Baptists. But this was not the only source of the sentiment now adverted to. Many of the Puritans, in discussing the subject of the Lord's Day, resting the strength of their argument on the moral obligation of the fourth commandment, contended in fact for the observance of the first day of the week on the principles of Judaism. This drove some men, such as Milton, to maintain that the Sabbath had entirely ceased.

From the operation of these and other causes, there had been a great deal of controversy respecting the Sabbath, before Baxter wrote this treatise. His object in it is twofold; to correct those who regarded the Lord's Day as a kind of Jewish sabbath; and to confute those again who either maintained the abrogation of a day of sacred rest altogether, or contended for the continued obligation of the Jewish sabbath. He had therefore to meet the high-church men, who looked on the Sabbath merely as a holiday; such as White, Heylin, and Ironside; and those of the Puritans who confounded it with the Mosaic system, such as Bound, Cawdry, and Palmer; with those who were for setting aside the first day of the week entirely.

I consider this one of the most judicious of Baxter's works. It judiciously combines controversial and practical discussion, both of which are managed with great fairness, and display great accuracy of scriptural knowledge. The ground he takes is stated in the following series of propositions, which he afterwards proceeds to establish and illustrate.

The first proposition is, "That Christ commissioned his apostles as his principal church ministers, to teach the churches

all his doctrine, and deliver them all his commands and orders, and so to settle and guide the first churches.' The second proposition is, "That Christ promised his Spirit accordingly to his apostles, to enable them to do what he had commissioned them to do, by leading them into all truth, and bringing his words and deeds to their remembrance, and by guiding them as his church's guides.' The third proposition is, "That Christ performed this promise, and gave his Spirit accordingly to his apostles, to enable them to do all their commissioned work. The fourth proposition is, "That the apostles did actually separate or appoint the first day of the week for holy worship, especially in church assemblies.' The fifth proposition is, "That this act of theirs was done by the guidance or inspiration of the Holy Ghost, which was given them."

"When I have distinctly proved these five things, no sober, understanding Christian can expect that I should do any more, towards the proof of the question in hand, whether the first day of the week be separated by God's institution for holy worship, especially in church assemblies." g

I am fully satisfied, that the ground here taken is the only scriptural and satisfactory ground of the divine obligation of this sacred day. It places it correctly on the footing of a NewTestament ordinance; while it does not deprive it of all that support from the analogy of the original appointment of a day of rest, and of the Mosaical institution, which it may properly have. Unless we reason from the recorded example of the apostles and primitive Christians, and regard that example as not less binding than apostolic precept, we shall find very little authority for most of the ordinances of Christianity.

"I much pity and wonder," says Baxter," at those godly men who are so much for stretching the words of Scripture to a sense that other men cannot find in them; as that in the word graven images, in the second commandment, they can find all set forms of prayer, all composed studied sermons, and all things about worship of man's invention, to be images or idolatry; and yet they cannot find the abrogation of the Jewish Sabbath in the express words of Col. ii. 16, nor the other texts which I have cited; nor can they find the institution of the Lord's Day in all the texts and evidences produced for it." h

Works, vol. xiii. p. 371. There is only another writer of the same period with Baxter known to me, who takes the same view of the subject, and almost the same ground-' Warren's Jew's Sabbath Antiquated, and the Lord's Day Instituted by Diviné Authority.' 1659. 4to. It is a very able treatise.

Ibid. p. 367.

In the course of this treatise, Baxter gives a singular account of the way in which the observance of the Sabbath was attended to in his early days. It is an admirable illustration of the Book of Sports, the production of the far-famed wisdom of James I., and sanctioned by his son Charles.

"I cannot forget," he says, "that in my youth, in those late times, when we lost the labours of some of our conformable godly teachers for not reading publicly the book of sports and dancing on the Lord's Day, one of my father's own tenants was the town piper, hired by the year (for many years together), and the place of the dancing assembly was not an hundred yards from our door. We could not, on the Lord's Day, either read a chapter, or pray, or sing a psalm, or catechise or instruct a servant, but with the noise of the pipe and tabor, and the shoutings in the street continually in our ears. Even among a tractable people we were the common scorn of all the rabble in the streets, and called puritans, precisians, and hypocrites, because we rather choose to read the Scriptures, than to do as they did; though there was no savour of nonconformity in our family. And when the people by the book were allowed to play and dance out of public service time, they could so hardly break off their sports, that many a time the reader was fain to stay till the piper and players would give over. Sometimes the morris-dancers would come into the church in all their linen, and scarfs, and antic-dresses, with morris-bells jingling at their legs; and as soon as common prayer was read, did haste out presently to their play again."h

Greatly as the Sabbath is still neglected or profaned among us, it ought to afford sincere satisfaction that such scenes as the above could not now be transacted in any part of England. Much however, still remains to be done before the divine obligation of the Lord's Day will be generally acknowledged and respected in this Christian country. Had the views of the reformers on this subject been more correct, greater progress would doubtless have been made, as their sentiments would have had an influence on some of the legal enactments of the country. Little can now be done, except by the operation of Christian principle and example on the public habits and manners of the people. As genuine Christians increase, and their power comes to be more exerted, many evils, and among these the profanation of the Sabbath, will be gradually abated, and ultimately abolished.

h Works, vol. xiii. p. 444.

We have now gone over the various ethical writings of Baxter. How extensively he entered into this department, and how ably he treated it, must be apparent even from this imperfect review. No class of persons, no description of duty, escaped the vigilance of his attention. Unfettered by any peculiarities of his theological system, he made it his business to stir up all men to a sense of their duty to God and others. Whatever the Law-maker enjoined, he considered himself bound to enforce, regardless of all the excuses which men plead, and the apologies which they offer for any act of disobedience. He never thought of allowing moral impotence, that is, indisposition to do the will of God, as a reason for noncompliance. On the contrary, he made use of this very indisposition as a reason why men should repent, and seek for strength where alone it is to be found. If evangelical motives do not always occupy a conspicuous place in this class of his writings, it is not because he wished to keep them out of view, but because he either took it for granted that they were understood, or considered it important to give prominence to certain other topics, which preachers of the Gospel are sometimes in danger of overlooking. Take his writings of this class as a whole, they are exceedingly valuable, and furnish a most complete answer to all who would charge those who preach the truth, as it is in Jesus, with indifference, or inattention to the claims of morality. No man contended more strenuously than Baxter for the preaching of Jesus, as a Saviour; and no man more zealously preached him as Christ, the Lord.

CHAPTER VI.

WORKS ON CATHOLIC COMMUNION.

Unity of the Early Christians-Causes of Separation-Means of Re-UnionSentiments of Hall on this Subject-Baxter, the Originator, in Modern Times, of the true Principle of Catholic Communion-His various Labours to promote it— Christian Concord'—Church Communion at Kidderminster Agreement of Ministers in Worcestershire'—' Disputations of Right to the Sacraments - Sir William Morice- Confirmation and Restauration '-' Disputations on Church Government' - Dedicated to Richard Cromwell- Judgment concerning Mr. Dury'-Some Account of Dury- Universal Concord '-Baxter's Efforts in promoting Union retarded by the Restoration Catholic Unity'—'True Catholic and Catholic Church- Cure of Church Divisions'-Controversy with Bagshaw'Defence of the Principles of Love'-' Second Admonition to Bagshaw'' Church told of Bagshaw's Scandal'- Further Account of Bagshaw True and only Way of Concord' Catholic Communion Defended,' in Five Parts- Judgment of Sir Matthew Hale'-' Baxter's Sense of the Subscribed Articles' Church Concord'-' Of National Churches'' Moral Prognostication '—Summary View of Baxter's Sentiments on Catholic Communion and Church Government.

WHEN the kingdom of heaven was first set up among men, there was only one name by which its subjects were designated, but one authority to which they all bowed, and one fellowship to which they all belonged. A primitive Christian could have formed no idea of the character of a person, or the kind of treatment to which he was entitled, whom he was called to recognise as a believer, but with whom he must not have communion in the most sacred ordinance of the Gospel. There were differences of opinion and practice then as well as now, but such a thing as I have adverted to could neither have been understood nor practised. Had Christianity been left to maintain and extend itself in the world by its own unaided power, and its own scriptural means, it is probable that this state of things would have continued. But when it was thought necessary to define it more accurately than