tion, I am utterly at a loss to conceive. Allowing it to be "a positive ceremonial institution," yet, if it be expressly commanded by the Almighty, it must be binding upon all to whom it is communicated; and the question is, whether such a command has been given to all mankind, to the solution of which the observations in the paragraph just quoted do not contribute either way.

Dr. Paley further urges, "If the command by which the sabbath was instituted be binding upon Christians, it must be binding as to the day, the duties, and the penalty; in none of which it is received." Now, if this refers to the Jewish sabbath, the answer must be unequivocally in the negative; for the PECULIAR OBSERVANCE of it enjoined in the law, is abrogated together with the polity of which it formed a part; but if A SABBATICAL ORDINANCE was enjoined upon the whole human species at the creation, it must be binding upon all as to the day, the duties, and the penalty, unless the original institution be altered or repealed. Whether it be so received or not makes no difference in the case; the obligation of a divine command remains the same whether it be obeyed or disobeyed.

Such are the arguments which this acute reasoner has produced to support his opinion, that the sabbath was not originally instituted at the creation, but ought to be considered as part of the peculiar

law of the Jewish polity f; and after a careful examination, they have been found to be unsatisfactory and inconclusive. This part of the subject might, therefore, without much impropriety be concluded, since it is not likely that the cause can be established, in which Dr. Paley has failed; but, as other arguments have been produced in its defence, it may be right to review them.

The command respecting the sabbath in the second chapter of Genesis, it has been contended, cannot be designed to be universally binding, since universal obedience is impossible. Some parts of the earth are destitute for months together of the presence of the sun, involved in perpetual gloom, and in these dreary regions of cold and desolation, computation of time by days and nights, weeks and months, is impracticable. The day likewise is constantly varying with the annual and diurnal movements of our globe, so that mid-day in one country is mid-night in another from all which it is inferred, that the precise period of time which the Almighty blessed and sanctified, because he then rested from his works, cannot be universally observed, and therefore cannot be universally enjoined.

'Dr. Paley adds to the arguments reviewed, one from Col. ii. 16, 17.; but this, together with his reasonings against the uni versal obligation of the sabbath will be examined hereafter.

Spencer, De Leg. Hebræor. lib. i. cap. iv. sect. 9.; Heylin,

This objection, it must be allowed, wears at the first glance an imposing appearance, which nevertheless will entirely vanish upon a closer inspection. Let the same mode of argument be applied to the ordinances of the gospel. Many infants die before they can be baptized, and it may be that converts of mature age to the Christian faith may from unavoidable circumstances be prevented from participating in that holy rite. Believers in Christ may also be situated where, from a variety of causes, the sacrament of the Lord's supper cannot be administered. Such cases are clearly possible, but can they be allowed as an argument against the divine institution of these ordinances? Certainly not. All that can fairly be inferred is, that cases do sometimes, though

History of the Sabbath, P. i. cap. iii. 2, 8. This last author says, "Suppose we that a Turk, a Jew, and a Christian, should dwell together at Jerusalem, whereof the one doth keep his sabbath on the Friday; the other on the Saturday; and the third sanctifieth the Sunday: then, that upon the Saturday, the Turk begin his journey westward, and the Christian eastward; so as both of them compassing the world, do meet again at the same place, the Jew continuing where they left him. It will fall out, that the Turk, by going westward, having lost a day, and the Christian, going eastward, having got a day; one and the selfsame day will be a Friday to the Turk; a Saturday unto the Jew; and a Sunday to the Christian, in case they calculate the time exactly from their departure to their return." See Waganseil, Tela Signea Satana, Confut. Lipmanni, p. 571. et seq..

rarely, occur, when these rites must be dispensed with. There is scarcely a rule of law, or precept of morality, which can be acted upon without some exceptions, yet it would be absurd to infer that the rule and precept are therefore not bind→ ing upon the whole human race. As the non-observance of a rite, when compliance is impossible, is justified by the necessity, the obligation of the sabbath must cease where the observance of it is impracticable; but such extreme cases cannot in reason be pleaded against its divine origin, or universal obligation.

In the code of revelation, moral duties are required, the laws are promulgated in general terms, without specifying those exceptions to which every general rule is liable. As for instance, the duty of obedience to civil governors is laid down in comprehensive terms, without any limitations, or any reference to those occasions, when, through the wickedness or tyranny of rulers, resistance becomes imperative. In the same way the gospel precepts are delivered without stating such restrictions, as, in some cases, are imposed by the nature of things, and the cir cumstances attending them. Had the Deity, therefore, willed to bind all mankind to the duty of keeping the seventh day holy, he would declare it generally, as it is natural to suppose, and

without mentioning any of those exceptions which must eventually occur. And such is actually the fact; the law is promulged in general terms, in the same manner as the other laws of God, without a hint at any reservation, and without specifying the few cases when obedience, being impossible, cannot be required by eternal justice.

The allegation that the period which the Almighty blessed and sanctified agreeably to the account in Genesis, cannot be observed by reason of the annual and diurnal revolution of the earth, contains more of cavil than of serious objection. It resembles those fierce, but unprofitable disputes which disturbed the peace of the ancient church respecting the time for the celebration of Easter. No part of the law of God, we may be assured, was intended to depend upon curious astronomical calculations; and that obedience only is demanded which is yielded in spirit and in truth. The real meaning of the injunction is, that the seventh day, because in it the Almighty rested from his grand display of creative power, was to be set apart by his creatures, and dedicat→ ed to religious offices. If the seventh day, or, what is much the same thing, an equivalent space of time which may be measured by hours, be devoted to such purposes, the spirit and intention of the command is complied with, though nations