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 importit 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

Paley's Principles of Moral and Political Philosophy, Svo, edition, vol. ii. page 75.

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Canaan, as related in the Book of Joshua, is in many parts so circumstantial, that one might have expected to find some mention of this important institution. The Israelites marched round the city of Jericho in military array during seven successive days, (Joshua vi.) one of which must have been the Sabbath; yet no express 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, 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. 56. 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." Hebrews x. 1. The service of the tabernacle afforded "a figure for the time then present," chapter 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 ;" chapter 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 New Testament?

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 men

tioned, 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."*

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 suspended," or to one which was totally unknown.

The Israelites having murmured in the wilderness 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." Exodus 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

Paley's Principles of Moraland Political Philosophy, 8vo. edition, vol. ii. page 75.

Moses;" verse 22.

"And he said unto them, This is that which the Lord hath said, Tomorrow is the rest of the holy Sabbath unto the Lord;" verse 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 unknown, 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 in 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."

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4. This interpretation," that the Sabbath