What, then, shall be done? Shall we allow an institution of so much importance to rest upon mere human authority? To such a proposition every friend of the institution ought to say, No. To set it adrift, or to attempt to enforce it upon such authority, would be to withdraw from it the high sanction which it once had, and expose it to certain contempt and neglect. There is but one course dictated by wisdom and prudence. If we would save the Sabbath from threatened destruction, we must come back to the law as it was originally given, place the institution under the care of the Lawgiver, and enforce its claims by his authority. We must join the commandment, "Remember the Sabbath day to keep it holy," with the explanation of it, "The seventh day is the Sabbath of the Lord thy God," and united they shall stand. Let this be done, and we need not fear. The Lord of the Sabbath is pledged for its safety; and he will cause those who "call the Sabbath a delight, holy of the Lord, honorable," to rejoice in Him, and ride upon the high places of the earth. No. 5. A CHRISTIAN CAVEAT TO THE OLD AND NEW SABBATARIANS. BY EDWARD FISHER, ESQ. The following article is taken from the fifth edition of a work with the above title, printed in London, 1653. The book was written in defence of the "orthodoxal doctrine of the Church of England," respecting festivals, against the "Sabbatarian novelties," as they were called, of the Puritans. While it demolishes the claims set up on behalf or _Sunday_ or _Lord's Day_, it fully establishes the claims of the _Sabbath_ or _Seventh Day_. And it is worthy of note here, that it is not possible to refute any of the erroneous views in regard to the Sabbath and Lord's Day, without taking positions which necessarily lead to the observation of _the Seventh Day_. How much easier it would be to fasten the claims of the Sabbatic institution upon the consciences of men, if we were satisfied to take the fourth commandment _as it reads_, and enforce it by "_Thus saith the Lord_." "The third opinion is, of the new Sabbatarians, who dream of a middle way betwixt a Jew and a Christian; and this they usually lay down in two propositions. The first is, _That the Lord's Day, or first day of the week, namely_ Sunday, _may be called_ the Sabbath: the next is, _That the observation of the Lord's Day is a moral duty, enjoined by God himself, and declared both by the doctrine and practice of Christ and his apostles_. The first appearance of this kind of teachers was in the year of our Lord 1595, near the end of the reign of Queen Elizabeth: and because they are neither able to produce direct Scripture, nor solid reason for what they say, they labor to support their conceits by fallacies, falsities and wrestings of God's holy word, as upon scanning their proofs will be manifest to the meanest capacity.