time, by the weekly return of the Sabbath, if the Sabbath had never yet been appointed or known?

If, however, no traces at all could be found in the history, of any regard to the seventh day, before the time of Moses, this would by no means prove that no appointment of the Sabbath had been made. There is not the least trace in the whole of the Old Testament, from Moses to Malachi, of the observance instituted in the Law concerning the red heifer which was to be burnt, and the ashes collected, and mixed with water, for a water of purifying the unclean. (Num. xix.) Yet who doubts whether this was ever instituted; or, indeed, whether it was generally observed? The Apostle speaks of it as an ordinance well known, and in common use. (Heb. ix. 13.) No instance, in like manner, occurs, in which several other legal appointments are mentioned, after the time of their institution, till the close of their history, so that entire silence would not prove the negative.

Again; Dr. Paley considers the mention of the Sabbath made in the history of Israel, previously to the giving of the Law from Mount Sinai, as its "first actual institution." But let the narrative be carefully examined: "It came to pass on the sixth day they gathered twice as much bread, two omers for one man: and all the rulers of the congregation came and told Moses. 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: bake that which ye will bake to-day, and seethe that ye will seethe, and that which remaineth over lay up for to be kept until the morning. And they laid it up till the morning, as Moses bade: and it did not stink, neither was there any worm therein. And Moses said, Eat that to-day; for to-day is a Sabbath to the Lord: today ye shall not find it in the field. Six days shall ye gather it, but on the seventh day, which is the Sab

bath, in it there shall be none. And it came to pass, that there went out some of the people on the seventh day for to gather, and they found none. And the Lord said unto Moses, How long do ye refuse to keep my commandments and my laws? See, for that the Lord hath given you the Sabbath, therefore he giveth you on the sixth day the bread of two days: abide ye every man in his place, let no man go out of his place on the seventh day. So the people rested on the seventh day." (Exod. xvi. 22-30.)

It does not appear that any order had previously been given to the people in this matter: but finding a more abundant supply of manna on the sixth day, and, as it is highly probable, having been accustomed on the sixth day, to make some preparation for the seventh, when they had it in their power, they of their own accord gathered a double quantity. Had any public directions or orders been given to this effect, the rulers especially must have known it, as they would have been employed in making them known to the rest of the people. In this case, then, how could it be, that they should come to inform Moses, as if something unexpected, and, as they feared, wrong, had taken place? Again, is the answer of Moses at all like the "actual institution" of a most important ordinance, which had never before been known or thought of? Is it not evidently the pointing out to them of a previous institution, which many of them had lost sight of, or deemed not obligatory on the present occasion? Indeed, the whole is most evidently a reference to things already known, but lost sight of, or forgotten; and not the enacting of an original law, the institution of an original ordinance. A law was indeed given, but that law was, that none should go out on the seventh day "to gather manna,” and not the law of the Sabbath itself. This law and commandment

some broke, and were rebuked for it: but the obligation of resting on the Sabbath Day is throughout taken for granted. If similar language were found in any act of parliament, would not it be supposed to relate to some previously existing law? Would it be regarded as an actual and most important, and entirely new act of the legislaBut if the language of Moses refers to any existing law, in some measure known to Israel, what law, except that in the second chapter of Genesis, can be intended?

It is highly probable that Moses wrote the Book of Genesis, while he remained with Jethro as a shepherd; and that some of the leading contents of it were before this time made known to the people.

In entire coincidence with this view of the whole transaction, the observance of the Sabbath is enjoined in the Decalogue, in a form entirely different from that of the other Commandments; and evidently referring to an observance before known, but which the people were prone to forget. "Remember the Sabbath Day to keep it holy. Six days shalt thou labour, and do all thy work; but the seventh day is the Sabbath of the Lord thy God. In it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy man-servant, nor thy maid servant, nor thy cattle, nor thy stranger that is within thy gates." This seems to refer to something more full and express on the subject, than the regulations in the sixteenth chapter which have been considered; and this idea is confirmed by the words, "the seventh day is the Sabbath," not shall be. So to Israel the seventh day is called "the Sab. bath (or rest) of the Lord thy God," with evident allusion to the narration contained in the second of Genesis: "On the seventh day God ended his work which he had made, and he rested on the seventh day from all his work which he had made. And God blessed the seventh day, and sanctified it, because

on it he had rested from all his work which God created and made." (Gen. ii. 2, 3.) Thus the commandment also is enforced by similar language: "for in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day; wherefore the Lord blessed the seventh day, and ballowed it." The words rendered keep holy, hallowed, and sanctified, are, in the original, the same modification of the same verb, which renders the resemblance of the two passages more exact than it appears in the translation.

This commandment forms a part of the moral law, which is allowed to be of universal and permanent obligation on mankind, as far as made known to them; and is enforced by a consideration which applies equally to the whole human race. On what grounds then can it reasonably be supposed to have lost its authority under the Christian dispensation? Our Saviour, indeed, as "Lord also of the Sab bath day," might not only explain and enforce this commandment, but also change the day of the seven which should be kept holy; for whether the seventh or the first day of the week, is merely a circumstance of the institution, and not at all essential to its substantial requirement of sanctifying one seventh part of our time, in the manner prescribed: while the very term, "Lord of the Sabbath-day," implies that the institution which should be made would be of equal obligation. In the Decalogue there is nothing ceremonial enjoined concerning the sacred day of rest; but since it was also intended, in some respects, to form a part both of the ritual and of the judicial law-the magistrates' rule in administering justice, with a special regard to the nation of Israel-we find that in other places more particular rules are given, and even the penalty of death is annexed to the violation of its external requisitions. (Exod. xxXË

13-17; xxxv. 2, 3; Num. xv. 32-36.) Several also of the solemn days appointed to be strictly observed, during the sacred festivals, were called sabbaths, and were allowed by a part of the ritual law, and lost their obligation when that law, which was but "shadow of good things to come," had received its accomplishment. (Lev. xvi. 31; xxiii. 24. 32. 38; xxv. 4; Neh. x. 33; Isa. i. 13). To these the Apostle evidently refers, when he says, "Let no man judge you in meat, and in drink, or in respect of a holy day, or of the new moon, or of the Sabbath-days, which are a sha dow of things to come, but the body is of Christ,” (Col. ii. 16, 17), and not exclusively, or principally, of the day of sacred rest, which had nothing typical in its original institution, except as a shadow of the blessed holy rest of heaven. (Heb. iv. 9. Gr.) The very position that the rest of heaven is the keep ing of a sabbath, (σabaliopos), powerfully conveys the idea that the holy rest of the Sabbath was intended to be a most spiritual and heavenly part of man's religion on earth; an anticipation of heaven, and a preparation for that perfect worship, and complacency, and rest in God which will take place there: indeed, the Apostle's whole argument implies this. But how will this idea consist with the Sabbath having been only a ritual appointment to Israel; a part of the temporary dispensation of Moses; losing its authoritative energy, when that ceased; and thenceforth, no more than a matter of expediency?

Indeed, where the word is used in the plural, sabbaths or sabbath days, it generally refers to those other instituted seasons of rest, as well as to the weekly sabbaths. The Fourth Commandment, as it stands in the twentieth of Exodus, is the language of JEHOVAH himself, as a Law-giver; but as it occurs again in the fifth of Deuteronomy,

it is introduced by Moses in the character, as it were, of a preacher, and as a part of his authoritative and most earnest instructions given to a new generation of Israel, a very short time before his death. "Keep the Sabbath-day to sanctify it, as the Lord thy God hath commanded thee." Having thus referred to the original commandment, of which they were already in possession, he omitted the reason given for the original institution of the Sabbath as a memorial of the creation, which belongs to all mankind; and annexed an additional reason for Israel's particular regard to that appointment, from their peculiar obligations to the Lord their God. "Remember that thou wast a servant in the land of Egypt, and that the Lord thy God brought thee out thence, through a mighty hand, and by a stretched out arm: therefore the Lord thy God commanded thee to keep the Sabbath-day." (Deut. v. 12.15.) Other nations, having turned from God to idols, were left to "walk in their own ways;" but Israel were redeemed "that they might observe his statutes, and keep his laws." (Ps. cv. 43. 45.) This, therefore, was additional to Israel; but it did not vacate the original reason, which, however neglected or disregarded, was common to them with the rest of the human race. The Lord indeed says to Ezekiel respecting Israel exclusively, "Moreover I gave them my Sabbaths, to be a sign between me and them, that they may know that I am the Lord that sanctify them." (Ezek. xx. 12.) This Dr. Paley thinks greatly confirms his opinion, that the first actual institution of the Sabbath was made, in respect. to the manna, as was above stated. But (not to dwell on the word being plural, and so including the other seasons called Sabbaths, as well as the weekly Sabbaths,) might not God, who, as Creator, had at first given the Sabbath as a day of sacred rest to Adam and all

his descendants, for their highest good; after they had almost universally forsaken him to worship idols, and with him renounced his Sabbath; give his Sabbath renewedly to Israel, as a special favour, as a sign of his separating them from all other nations; and as a means of national and personal sanctity? What reason can be assigned why he might not do this?

Indeed, the same method of reasoning would go far to prove the whole Decalogue to be ritual, and to have no authoritative and obligatory force on any other people than Israel. For are not the Ten Commandments introduced by this declaration—“ I am the Lord thy God, who brought thee out of the land of Egypt, out of the house of bondage?" But what sober theologian doubts the universal, unchangeable authority and obligation of that Law, which, with this introduction, was delivered by JEHOVAH to Israel? Why then doubt the authority and obligation of the Fourth Commandment, for a reason which would by no means be allowed conclusive, in respect of the other nine?

In the historical and prophetical part of the Old Testament, from the days of Moses, to the close of that dispensation, the weekly Sabbath is spoken of, and the sanctification of it enforced, as of moral obligation, and not as merely a ritual observance; and this even by those prophets, who in many things were led to speak of mere ceremonial obedience in language of another kind. The Lord by the Psalmist says to Israel, "I will not reprove thee for thy sacrifices, or thy burnt-offerings, to have been continually before me. Will I eat the flesh of bulls or drink the blood of goats? Offer unto God thanksgiving, and pay thy vows to the Most High." (Ps. 1. 8. 13, 14.) Yet another Psalm is intitled, a Psalm or Song for the Sabbathday;" and it begins, "It is a It is a good thing to give thanks unto

the Lord, and to sing praises unto thy name, O Most High! to shew forth thy loving-kindness in the morning, and thy faithfulness every night." (Ps. xcii. title, 1, 2.) And the whole of this "Song for the Sabbath-day," relates to those things in religion which the other Psalm so decidedly referred to, sacrifices and ceremonial observ

ances.

Isaiah also says, in the name of the Lord, "To what purpose is the multitude of your sacrifices unto me, saith the Lord? I am full of the burnt-offerings of rams, and of the fat of fed beasts; and I delight not in the blood of bullocks, or of lambs, or of he-goats. When ye come to appear before me, who hath required this at your hand, to tread my courts? Bring no more vain oblations: incense is an abomination unto me. The new moons and Sabbaths I cannot away with; it is iniquity, even the solemn meetings: your new moons and appointed feasts my soul hateth; they are a trouble to me; I am weary to bear them." (Isa. i. 11— 14.) Yet the same prophet, evidently predicting evangelical times, says, "Thus saith the Lord, Keep ye judgment and do justice; for my salvation is near to come, and my righteousness to be revealed. Blessed is the man that doeth this; that keepeth the Sabbath from polluting it, and keepeth his hand from doing any evil. Thus saith the Lord unto the eunuchs, that keep my Sabbaths, and choose the things that please me, and lay hold on my covenants: even unto them will I give a place and a name better than of sons and of daughters: I will give them an everlasting name, that shall not be cut off. Also the sons of the stranger, that join themselves unto the Lord, to serve him, and to love the name of the Lord, to be his servants, every one that keepeth the Sabbath from polluting it, and taketh hold of my covenant; even them will I bring to my holy mountain, and make

them joyful in my house of prayer: their burnt-offerings, and their sacrifices shall be accepted upon mine altar." (Isa. lvi. 1—7.) On this Scripture, I observe, 1. That the keeping of the Sabbath is closely connected with "keeping the hand from doing any evil;" and with "serving the Lord, loving the name of the Lord, and being his servants;" things most undeniedly of moral obligation. 2. That "the sons of the stranger," are called upon "to keep the Sabbath from polluting it;" where not the least allusion is made to circumcision, or any ritual observance, except sacrifices. They might become the servants of the Lord, without taking on them the yoke of the ceremonial law, but not without "keeping the Sabbath from polluting it." 3. Many uncircumcised Gentiles sent or brought sacrifices to the temple before the abolition of the legal dispensation: they professed their faith and love, and regard to the true God and his worship in this particular: though not proselyted to the religion of Moses: but spiritual "sacrifices, acceptable to God by Jesus Christ,' are in several instances predicted in language taken from the typical oblations. 4. The word is plural, sabbaths, when the eunuchs are mentioned. These might be Israelites, and in waiting for that "salvation of God which was near to come, his righteousness to be revealed;" it was proper that they should "walk in all the ordinances as well as commandments of the Lord." (Ps. xxiv. 3-5; 1. 23; Luke i. 6.)

"

In another chapter, full of exhortations, exclusively of moral obligation, and with undoubted reference to the times of the Gospel, the prophet concludes in this manner: "If thou turn thy foot from the Sabbath, from doing thy pleasure on my holy day; and call the Sabbath a delight, the holy of the Lord, honourable; and

shalt honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words; then shalt thou delight thyself in the Lord: and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the Lord hath spoken it." (Isa. lviii. 13, 14.) Now, where is similar language used in the Old Testament, concerning any ritual observance, concerning any thing peculiar to the Mosaic dispensation? "A delight, the holy of the Lord, honourable." What is there ceremonial in that which is required in order to honour God, namely, the hallowing his holy day? What, that does not most perfectly accord with that spiritual worship, to which the Gospel calls us? What, that is not most congenial with the inmost desires and pleasures of those who are the most spiritual worshippers of God under the Gospel? What, that is not exactly suited to prepare the soul for "that keeping of a Sabbath reserved for the people of God." (Heb. iv. 9. Gr.) What, "that is not an anticipation of that sacred and delightful rest?" And can we suppose such language to be used concerning that " which was decaying, waxing old, and ready to vanish away?" In this view, it may be worth the reader's while to compare the language of Jeremiah also, when speaking of legal observances, (Jer. vii. 21— 23), with that which he uses even to the same people, in respect of the weekly Sabbath. (Jer. xvii.21-27.)

But I must hasten to the New Testament. And here, let it be first and most attentively considered, with what exactness our Lord repeatedly distinguished between that which was lawful, or not lawful, to be done on the Sabbath-day. Works of real necessity, of mercy to man, or even to beasts, and works of piety, are stated to be lawful: all other labour, unlawful.