rested, and blessed the day, and sanctified it. All these things are mentioned as having taken place on that day. It is as expressly declared that he then blessed and sanctified the day, as that he rested on it. I do not know how we can prove any thing from the scriptures, if a passage so plain as this is not to be understood in its obvious sense, unless some subsequent revelation, equally clear, had compelled us to adopt another meaning.

The literal sense of the words is confirmed by the reason which is given for the sanctification of the seventh day. God sanctified the day, BECAUSE, that in it, he had rested from all his work which God had created and made. One design of the original institution was to celebrate the work of creation; and when should we expect the celebration to commence? Surely at the time immediately succeeding the transaction to be celebrated. The Almighty has, since the creation, frequently appointed periodical times and significant actions, for the purpose of commemorating signal interpositions of his providence or remarkable mercies vouchsafed to mankind. In all these cases, the celebration was directed to commence from the period of the mercy to be celebrated. The Passover began with the deliverence of the Israelites; and the Sacrament of the Lord's Supper, at the death of Christ. But to suppose that an institution, designed to commemorate the creation of the world, had no existence till two thousand years after the event, is so strange in itself, and so contrary to the conduct of God on similar occasions, that the idea cannot be received without a clear warrant from Scripture.

2. "If the Sabbath had been instituted at the time of the creation, as the words in Genesis may seem at first sight to import-it appears unaccountable, that no mention of it, no occasion of even the obscurest allusion to it, should occur either in the general history of the world, before the call of Abraham, which contains, we admit, only a few memoirs of its early ages, and those extremely abridged; or which is more to be wondered at, in that of the lives of the three first Jewish patriarchs, which, in many parts of the account is sufficiently circumstantial and domestic."*

If the argument contained in this passage proves any thing, it will prove too much. It will prove, that the observance of the Sabbath ceased during upwards of four hundred years after its institution in the wilderness; for in all that period, we have "no mention of it," nor does "the obscurest allusion to it occur." The history of the settlement of the Jews in Canaan, as related in the book of Joshua, is, in many parts of it, so circumstantial, that one might have expected to find some mention of this important institution. The Israelites march. ed round the city of Jericho in military array, during seven successive days, (Josh. vi.) one of which must have been the Sabbath; yet no express 66 permission is recorded to dispense with the institution" during this week. The book of Judges contains a series of revolts from the worship of the true God, and of deliverances from the miseries which these revolts brought upon the Jews. Yet we find in the history no reproof for the contempt of the sabbatical institution,

*Paley's Principles of Moral and Political Philosophy. 8vo. ed. vol. ii. P. 75.

though this was a crime particularly marked by the prophets, as a principal cause of the national punishments inflicted on that favoured, yet perverse people.

We argue unfairly, and in a manner injurious to religion, when we oppose the silence of scripture in one part, to its express declarations contained in another. Abraham is particularly commended by the Almighty, for his care in commanding his children and household to keep the way of the Lord; and we are certain, that Abraham rejoiced to see the day of Christ, and he saw it and was glad. John, viii. 36. Yet where do we find in the Old Testament, the least hint that he communicated this most important branch of knowledge to his family?

The sacrifices under the Mosaic law, were typical of the atoning sacrifice made for our salvation by the death of Christ, and Moses was instructed in the typical nature of the ceremonial law, when he received the commands of God respecting that institution. The law had a shadow of good things to come. Heb. x. 1. The

service of the tabernacle afford

ed a figure for the time then present, ch. ix. 9; and the Jewish priests served unto the example and shadow of heavenly things, AS MOSES WAS ADMONISHED OF GOD when he was about to make the tabernacle, ch. viii. 5. Yet where is this chief design of the ceremonial law mentioned in the writings of Moses, though it is explicitly and repeatedly taught in the NewTestament?

The silence of some parts of the scripture respecting the Sabbath, cannot, therefore, with justice, be opposed to the declarations which we find concerning it

in other parts of the word of God.

3. It is objected, that in the 16th chapter of Exodus, where the Sabbath is first mentioned, after the passage in Genesis already quoted, there is not " any intimation that the Sabbath then appointed to be observed, was only the revival of an ancient institution, which had been neglected, forgotten or suspended."*

sus

I wish your readers to examine this chapter with attention, and consider, whether the language, upon the first mention of the Sabbath, is more suitable to an old institution, "neglected or pended," or to one which was totally unknown. The Israelites having murmured in the wilder ness for want of food, God graciously promises them a miraculous supply. Behold, I will rain bread from heaven for you; and the people shall go out, and gather a certain rate every day, that I may prove them whether they will walk in my law, or no. And it shall come to pass, that on the sixth day they shall prepare that which they bring in; and it shall be twice as much as they gather daily. Ex. xvi. 4, 5. The people obeyed this injunction, and on the sixth day they gathered twice as much bread and all the rulers of the congregation came and told Moses. ver. 22. And he said unto them, this is that which the Lord hath said, To-morrow is the rest of the holy Sabbath unto the Lord. ver. 23.

Is this language suitable to a solemnity which had never been instituted? As the Ten Commandments had not, at this time, been delivered to the Israelites, the duty of sanctifying the seventh day must have been totally un

losophy. 8vo. ed. vol. ii. p. 75.

*Paley's Principles of Moral and Political Phi

known, if no prior command on this subject had existed. Whereas the preparation for the sabbatical rest, the conduct of the rulers of the congregation, and the reply of Moses, appear much more suitable to the revival of a neglected institution, than to the appointment of a new one. We may be sure that, during the oppressive bondage of Egypt, no such rest could have been observed; but the Israelites having now escaped from their oppressors, the institution is revived, and a preparation for its celebration is commanded, before any mention is made of the institution itself. And when that preparation is completed, the Sabbath is mentioned as a solemnity already commanded: This is that which the Lord hath said, To-morrow is the rest of the holy Sabbath unto the Lord.

4. "This interpretation," that the Sabbath was first instituted in the wilderness, "is strongly supported by a passage in the prophet Ezekiel, where the Sabbath is plainly spoken of as given, and what else can that mean but as first instituted in the wilderness?" Nehemiah also recounts the promulgation of the sabbatical law amongst the transactions in the wilderness.*

The passage in Ezekiel is as follows: I caused them to go forth out of the land of Egypt, and brought them into the wilderness, and I gave them my statutes, and showed them my judgments, which if a man do, he shall even live in them. Moreover also I gave them my Sabbaths. Chap. xx. 10, 11.

If this passage proves that the Sabbath was first instituted in the wilderness, it will prove that the other commandments of the mo

*Paley's Principles of Moral and Political Philosophy, 8vo. ed, vol. ii. 76. P.

ral law were then first promulgated; for the language respecting all the commandments is precisely the same, "I gave them my statutes-I also gave them my Sabbaths." Yet we are sure that the moral law was made known to mankind before its promulgation at Mount Sinai. The sixth and seventh commandments, for instance, were ordained from the beginning. Genesis ix. 16. Matt. xix. 8. Indeed the whole tenor of the Bible, before the Israelites formed a distinct nation, shows that mankind were not left without the knowledge of God's laws; for where no law is, there is no transgression. Rom. iv. 5.

The passage in Nehemiah is of the same import with that in Ezekiel. Thou camest down also upon Mount Sinai and spakest with them from heaven, and gavest them right judgments, and true laws, good statutes and commandments, and madest known unto them thy holy Sabbath. As the true laws and good statutes contained in the ten commandments were not then first given, though they were then proclaimed in a more awful manner, so neither was the Sabbath then first instituted. As far as we can deduce an argument from a similarity of language, this must be the consequence. The expression, made known, is used in scripture, where the first intimation of the thing cannot be intended; as God MADE KNOWN his ways unto Moses, his acts unto the children of Israel, Ps. ciii. 7; though this was not the first communication of his will, nor manifestation of his acts to mankind.

5. The Sabbath is described as a sign between God and the people of Israel. Exod. xx. 12, and xxxi. 16, 17. Now it does not seem easy to understand how the Sabbath couid be a sign be

tween God and the people of Israel, unless the observance of it was peculiar to that people and designed to be so."*

By a sign, I understand something that should distinguish the people of God from all the heathen nations by whom they were surrounded. The Jews while they continued obedient, were distinguished by their rest from ordinary labours every seventh day, and their dedication of it to the worship of Jehovah. This would mark them out as a peculiar people, devoted to God's service. But this will not prove, that no obligation lay upon any other people to observe a sabbatical institution. The observance of all God's commandments was to be a sign, or badge, by which the people of God were to be distinguished from other nations. Hear, O Israel, the Lord our God is one Lord; and thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might. And these words which I command thee this day shall be in thine heart. And thou shalt bind them for a SIGN upon thine hand. Deut. vi. 4, &c. That is, thou shalt consider them as a badge or mark of distinction by which the world may know thou art indeed the people of God.

But none of the commandments would distinguish them as a people devoted to the service of God, in so peculiar a manner as the fourth. Their disobedience to this command is, therefore, often specified by the Prophets as a special cause of the punishments which God inflicted on that nation.

6. "The distinction of the Sabbath is, in its nature, as much a positive ceremonial institution as

Paley's Principles of Moral and Political Philosophy. 8vo. ed. vol. ii. p. 81.

that of many other seasons which were appointed by the Levitical law to be kept holy."*

It is not possible to conceive any duty to be more strictly moral, or of more universal obligation, than that of worshipping Almighty God. And if it is our duty to join in acts of publick and social worship, some fixed time must be appointed for the exercise of this duty. There is, therefore, nothing more of a positive or ceremonial nature in a sabbatical institution, than what arises from the necessity of the case. He, who made us for his own pleasure, is surely the best judge what portion of our time ought to be dedicated to his more immediate worship and service. It does not appertain to us to inquire why the Almighty confined his work of creation to six days; why he rested on the seventh, or why he commanded us to sanctify this portion of our time: but such an institution certainly rests upon different grounds from those festivals, which God commanded the Jews to observe, in commemoration of mercies peculiar to that nation. It requires no great discernment to see the difference between dwelling in booths, at a certain period of the year, to commemorate the protection which the Jewish nation received in the wilderness, and the weekly celebration of the mercies of creation and redemption, which are as extensive as the globe which we inhabit.

Whether the Sabbath should be celebrated on the first or seventh day of the week, is, undoubtedly, a circumstance of a positive nature; but it is a circumstance which does not alter the duties peculiar to the Sab

*Paley's Principles of Moral and Political Philosophy. 8vo. ed. vol. ii, p. 81.

bath. The day on which this institution ought to be observed, might have been, and, I doubt not, actually was altered by the authority of our Saviour, without any alteration in the substance of the commandment.

7. "If the command by which the Sabbath was instituted, be binding on Christians, it must bind as to the day, the duties and the penalty; in none of which it is received."*

The duties of the Sabbath are without doubt, essential to the institution; but the day is not essential. By the penalty, our author, I suppose, means that of death, which was directed to be inflicted on the Sabbath breaker under the Jewish dispensation. But if there be any argument in this assertion, it will prove, that the punishments incurred by a breach of the other commandments of the moral law, ought to be inflicted on offending Christians. It will prove that the idolater, the blasphemer, the adulterer, and the stubborn, rebellious son, as well as the Sabbath breaker, ought to be put to death under the gospel dispensation.

8. "The observance of the Sabbath was not one of the articles enjoined by the Apostles in the 15th chap. of Acts, upon them, which from the Gentiles

were turned unto God." 99*

In addition to the ceremonial pollutions, from which the Gentile Christians were commanded to abstain, the Apostle mentions the crime of fornication. But we are incompetent to judge, why the breach of one command only of the moral law is interdicted in this place. Little weight ought surely to be attached to such negative arguments, respecting

*Paley's Principles of Moral and Political Philosophy. 8vo. ed. vol. ii. p. 82. t Ib. 81.

the obligation of the fourth commandment of the moral law, since they oppose the positive declaration of our Saviour, that he came not to remove one jot or tittle of this law; which the Apostle Paul also declares was not intended to be made void by faith in Jesus Christ.

Those of your readers, who are unacquainted with the work whence the above quotations are taken, may be ready to conclude, that the author meant to speak disrespectfully of sabbatical institutions, which is by no means the case. He has shown their great utility, and has proved that

the assembling upon the first day of the week for the purpose of public worship and religious instruction, is a law of Christianity, of divine appointment." He concludes also, that "the resting on that day from our employments," is a duty "binding on the conscience of every individual, in a country in which a weekly Sabbath is established."*

The most careful consideration, which I have been able to give this subject, has produced a firm persuasion in my mind, that the obligation to this duty is of universal extent; and this seems to have been the view which the primitive Christians had of the subject, as appears from a quotation which our author has made from the works of Irenæus. Unusquisque nostrum Sabbatizat spiritualiter, meditatione legis gaudens, opificium Dei admirans. Each of us spends the Sabbath in a spiritual manner, meditating on the law of God with delight, and contemplating his workmanship with admiration.

Let it be remembered that Irenæus had been instructed by Polycarp, who was the disciple of

*Paley's Principles of Moral and Political Philosophy. 8vo. ed. vol. ii. P. 86.