forefathers, and are beginning to use some other means for that end, they, by their palpable violation of the law of the fourth commandment, place a most formidable obstacle in their way, and pursue a course calculated to augment their prejudices, confirm their unbelief, and retard the approach of millennial glory. To bring Jews and Gentiles together in the observance of the Sabbath, the one party or the other must materially change their practice. And which is it most reasonable to expect will ultimately be compelled to make the change--the _Jews_, who have the authority of God's example and express precept to sustain them, or the _Gentiles_, who can claim no such authority for a first-day Sabbath? Surely, we need not be at a loss for an answer. It is confidently believed, that this subject has no inconsiderable bearing upon the condition and prospects of the Jews. If a few conversions are now effected among them, what might be expected if Christians would remove the stumbling-blocks which their own errors have placed in their way? Would we enter an effectual plea in behalf of this wonderful and long-neglected people, we know not how we could do it better than to plead for the observance of the Sabbath of the fourth commandment. Let those whose "heart's desire and prayer to God for Israel is," like Paul's, "that they might be saved," give this subject a thorough and impartial consideration, and return to the path of strict obedience. IX. It is not to be expected, that an effectual check can be put to the sin of Sabbath-breaking, till the duty of keeping the Sabbath is so taught, understood, and practiced, that the sanction of express divine authority can be brought to bear upon it. Though a weekly rest be profitable, both as it respects "the life that now is, and that which is to come," there is much in the carnal views and inclinations of men to oppose it, to resist its restrictions, and to thwart its purposes. Hence powerful considerations and inducements are necessary to suppress its desecration, and insure its proper observance. Not only the _unbelieving world_, but _Christians_, in their present imperfect state, need to have this institution thoroughly guarded to prevent its abuse. If it be considered as resting upon _doubtful authority_; if it be viewed as sustained merely by _inference_, and the _premises_ from which the inference is drawn be at best questionable, and do not _necessarily_ authorize it; if the principal argument for it be founded on a supposed apostolic example of meeting for public worship on the first day of the week, which is sustained only by _two_ passages, while those _very passages_ fail to mark it as _a Sabbath_, or to give the least intimation of its having been introduced as _a substitute_ for the former Sabbath, and even fail to imply, necessarily, that meetings of this description were _stated_ and _general_ in the churches in the apostolic age; and if it be