"Six days shall work be done; but the _seventh day_ is the Sabbath of rest, an holy convocation; ye shall do no work therein; it is the _Sabbath of the Lord_ in all your dwellings." Lev. 23:3. The reader will observe, that this commandment does not ordain a _new_ and _peculiar_ institution, but _reminds_ the Israelites of one which had been established long prior to their existence as a nation, to be had in remembrance and to be rigidly observed. "Remember the Sabbath day to keep it holy." The reader will also observe, that it does not simply appoint _a_ Sabbath, or a seventh part of time to be consecrated as holy time, but that the precise time, the particular day, is specifically certified by Jehovah himself--that it is _the day_, and not the _institution_, which the Lord blessed and hallowed; that it was not the _sabbatic law_, but the _day of rest_, which was enjoined. The law was predicated on the _sanctified day_, not the day accommodated to the institution; and that there might be no mistake on the subject, the law defines the day _as it found it_, and assigns clearly and most unequivocally the reason for its observance. It aims simply at hallowing the _day_, the precise, particular day; which is still more emphatically expressed in the original, יום השבת, "the _day_ of _the rest_," because _in it_, the day, God rested from all his work, and subsequently enjoined like rest, on the same day, and for the same purpose, upon all his people. This Bible truth ought to be sufficient to overset all the sophistry of equivocators, in their attempts to blind the inquirer, by astutely insinuating the idea, that the _sabbatic law_ only demands the consecration of _a seventh portion of time_, which position, they, in turn, as stoutly repudiate, when any one sees proper to choose any other seventh part of time than the day which they propound for them. To proceed; Nehemiah says:--