and of a righteous life. The latter, though mixed up with much that was moral, (or derived from these laws,) were intended for the national welfare, and adapted exclusively to the peculiar religious circumstances of the Hebrews. Accordingly, the former were pronounced by Jehovah himself, during a visible and awful display of his glory: whereas the latter were communicated to the people, only through the intervention of a human lawgiver. On the same ground, while the civil part of the law of Moses was committed to the magistrate, and the ceremonial part to the priest- and each was stedfastly maintained as important for its particular purpose-it was the moral part of that law, it was the ten commandments both in their principles and in their detail,-on which the preachers of righteousness ever delighted to dwell. These were the constant theme of the rebukes, the entreaties, and the exhortations of the prophets. In taking this view of the subject, it seems impossible to separate the fourth commandment from those which precede and follow it. It was delivered with the same solemnity as its fellows, and was written on the table of the covenant by the same finger. It is moreover important to observe, that it fitly concludes the first table of the covenant, and as fitly introduces the second. The first table relates to the worship of the true God. It proclaims his unity, and the sanctity of his name, and forbids all idolatry. How could it be better concluded than by the law of the sabbath, which renders the regular worship of God practicable, by breaking the train of our temporal pursuits, and by setting apart one day in seven for this express purpose? So also the strength of the second table, which unfolds the moral obligations of man to man, will ever be found to lie in the remembrance of the Creator of the universe; because on his will alone are these obligations founded. Now the sabbath was the appointed means of perpetually reminding man, that he is himself a creature, and that God is his Creator and sovereign. It was a current saying among the Talmudists, "He that denies the sabbath is like to him who denies the whole law." Rabbi Levi, of Barcelona, says that the object of the sabbath of the Israelites was, "that having no other business, they might fasten on their minds that the world had a beginning, which is a thread which draws after it all the foundations of the law.2 Accordingly we find that while most of the ceremonial law was instituted by Moses prospectively, with a view of its being put into practice after the Israelites had settled in the land of Canaan, the sabbath was strictly observed, even during their journey in the wilderness.3 There is another respect in which the sabbath was considered, by the ancient Jewish doctors, to be of high practical importance. Although it has been questioned whether, in the time of Moses, the Israelites had any 2 See Patrick on Exod. xx, 9-12; and Numb. xv, 35. 3 Exod. xvi. Numb. xv, 32. distinct views of the doctrine of immortality, yet there can be no doubt, that, as they advanced in religious knowledge, they were taught to look forward to a future state, in which the righteous should be rewarded according to their works. Now the sabbath was regarded as giving weight to the whole law of God, by typically reminding the people of their eternal rest. "The sabbath," say the Rabbins, "was given to be a type of a future eternity."4 "The precept concerning the sabbath, says Abarbanel, "not only designates that fundamental article of the creation of the world, but points to a spiritual world, wherein will be a true rest and a substantial inheritance. There shall be our true cessation from corporeal cares and labours," 5 As the law of the sabbath was inseparably 4 Vid. Buxtorf florileg. Heb. 299. 5 On Exod. xxxi, 13. thy own ways, nor finding thy 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."s With this beautiful passage may be compared the words of Jeremiah, "And it shall come to pass, if ye diligently hearken unto ine, saith the Lord, to bring in no burden through the gates of this city on the sabbathday, but hallow the sabbath-day, to do no work therein, then shall there enter into the gates of this city, kings and princes, sitting upon the throne of David, riding in chariots and on horses, they and their princes, the men of Judah and the inhabitants of Jerusalem, and this city shall remain for ever."9 The principle advocated in these passages is plainly this that the seventh day was claimed by JEHOVAH as peculiarly his ownthat its hours were to be devoted to rest and religion-and that it might not be diverted from its right use, for the sake either of amusement or of business. The carrying of burdens through the gates of Jerusalem, was a circumstance connected with the regular course of trade, and persons who continued this practice during the sabbath-day, set the law of God at defiance, by applying that period of time which he had set apart for Himself, to the pursuit of temporal gain. They at once renounced 8 Isaiah Iviii, 13, 14. 9 Jer. xvii, 24, 25. their faith in Jehovah, and their obedience to his revealed will. This part of the subject is illustrated by a passage in the history of Nehemiah, who was zealous for the whole law of God, and especially for the sabbatical institution. "In these days saw I in Judah some treading wine presses on the sabbath, and bringing in sheaves and lading asses: as also wine, grapes, and figs, and all manner of burdens, which they brought into Jerusalem on the sabbath-day; and I testified against them in the day wherein they sold victuals. There dwelt men of Tyre also therein which brought fish and all manner of ware and sold on the sabbath unto the children of Judah, and in Jerusalem. Then I contended with the nobles of Judah, and said unto them, What evil thing is this that ye do, and profane the sabbath-day? Did not your fathers thus, and did not our God bring all this evil upon us and upon this city? yet ye bring more wrath upon Israel by profaning the sabbath. And it came to pass that when the gates of Jerusalem began to be dark before the sabbath, I commanded that the gates should be shut, and charged that they should not be opened till after the sabbath; and some of my servants set I at the gates, that there should no burden be brought in on the sabbath-day. So the merchants and sellers of all kind of ware lodged without Jerusalem once or twice. Then I testified against them, and said unto them, Why lodge ye about the wall? If ye do so again, I will |