avail themselves of the reading of the Septuagint and the Latin Vulgate. But it is unnecessary to multiply discrepancies of this kind; enough has been adduced to show that implicit reliance is not to be placed on the present Hebrew text. As to the discrepancy in Gen. ii. 2, between the Hebrew and Septuagint, regarding the day on which “God ended his work,” it can only be accounted for on one or other of the following principles: either a mistake has been committed in transcribing the Hebrew text; or, a change has been wilfully introduced into that text. For it is quite inconsistent with the fact, and with the preceding context, to say that God _ended_ his work on the _Seventh_ day! In that context, Gen. i. 31, we are told that “God saw ALL that He had made, and behold it was very good; and the evening and the morning were the _Sixth day_.” It is manifest that to _end work_ on the _Seventh day_, would be to perform a _part_ of it on _that day_; and, consequently, the _whole_ of the Sabbath could not be said to have been _devoted to rest_, nor _wholly_ blessed and sanctified _on this account_. It is easy to see that a loop-hole is thus given, by an error in that text and in our translation, we fear more wilful than accidental on the part of the Jews, to the _partial_ observance of the Sabbath, and to the _notion_ acted on by many in former ages, and by multitudes in the present, that it is only _that part_ of the Sabbath devoted to religious services in public, which is to be accounted _sacred_; the remainder of the day being devotable either to work, to literary pursuits, or to sensual enjoyment. Mankind, both Jews and Christians, has in all ages been too anxious to throw off the strict and unalterable obligation of keeping the Sabbath holy to the Lord; but the true Christian, he who is a “Jew inwardly,” though “not outwardly,” feels his highest enjoyment in the Scriptural employment of that Holy Day, considering it as a foretaste and an earnest of the glorious and eternal Sabbath in Heaven.