those who regard the unity and peace of Zion, seriously lay to heart this consequence. IV. It must be admitted, that in so important a matter as a weekly Sabbath, our great moral Legislator has sufficiently declared his will to enable honest and impartial inquirers to arrive at a true result. If it would be reasonable to expect explicit information of his will concerning any point, it would certainly be reasonable to expect it concerning this, seeing the claims of this law would come in direct contact with the cupidity of men, and sensibly influence the arrangements of business and pleasure--yea, deeply affect the general interests of society. Were the data furnished, from which contemplative and well-disposed minds might _infer_ a weekly Sabbath, its observance and its ends could not be extensively secured without an _explicit_ warrant. Therefore, if God intended there should be a Sabbath--yea, we might with propriety say, that if he intended his religion and worship should be preserved in the world--he would have given an explicit law upon this subject--one, of course, which could be easily discovered, and the permanent obligation of which could be readily traced. V. It is an obvious _fact_, that God _has legislated_ upon this subject--that he has once made a law for the observance of the _seventh day_ as a _weekly Sabbath_. He did this at the close of his creative operations. Excepting marriage, the seventh-day Sabbath is the oldest institution in the world. Moreover, God gave a new edition of this law at the promulgation of the Decalogue upon Mount Sinai, under circumstances of peculiar and awful solemnity and majesty; first pronouncing it, in connection with the other nine commandments, with an audible voice from the Mount, in the hearing of all Israel, amidst thunders, and flames, and tempests; and afterwards writing the _entire ten_ on two tables of stone, for a perpetual rule of action. It is obvious, also, that _obedience_ to this institution, so solemnly stated and defined, and enforced by so plain and adequate a reason, was regarded as a prominent item of duty, and received his _marked approbation_, whereas _disobedience_ received his _marked disapprobation_. It is also clear, that good men throughout the times of the Old Testament were peculiarly zealous for this institution, and sought diligently to prevent its neglect or desecration, and to secure its legitimate advantages. Thus far all is plain, and is generally conceded.