Another very material object was to remind them, in like manner, that those very beings, the animals which formed the objects of the idolatry of the Egyptians, to which they were so prone, were in truth but the creatures of the true God : hence the importance of dwelling, with minute par ticularity, on their creation and subordination to man ; as well as the express prohibition of worshipping even the images of them, or so much as making such images. In all this we cannot but trace the same wise system of exact accommodation to the peculiar capacity and condition of this people, so little advanced at that time in moral or intellectual cultivation, and even exhibiting at all times a considerable national and constitutional incapacity for higher views, as the tenor of their after-history abundantly testifies. To this 'hard-hearted and stiff-necked generation,' then, so necessary was the utmost condescension and adaptation of all institutions (especially of a religious nature), and of the language and illustrations in which the communication of religious truths and precepts was to be made, that Ie find a reference to this principle perpetually pressed upn us to interpret much which otherwise seems singular in their sacred books, and which, unless so considered, is almost inevitably liable to be greatly misunderstood ; and which, from want of attention to this distinction, has been, and con tinually is, misapplied, and even made a ground of sceptical objection.
These remarks refer yet more directly to what doubtless was the third and chief object in this representation of the creation—the institution of the Sabbath. This remarkable observance—the peculiar badge of the chosen people, to dis tinguish them from all other nations (Exod. xxxi. 13 ; Ezek. xx. 12)—was appointed them before the delivery of the rest of the law (Exod. xvi. 25) ; and as the work of creation, with reference to the different classes of beings, was associated in their minds with each of the six days, so the Seventh was identified, in the order of the narrative, with the entire completion of the work, the divine rest and cessation from it, and the solemn sanctification of it pro nounced, to consist in a precise abstinence from any kind of labour by themselves, their household, and even cattle. They were thus led to adhere to this duty by reflections con nected with the highest truths impressed under the most awful sanctions ; and the wisdom of the injunction, not less than the means thus taken to promote and secure its fulfil ment, cannot but the more appear the more we examine the character and genius of this singular people, for wham it was ordained, and to whose peculiar condition it was ni every way so remarkably adapted.
The narrative, then, of six periods of creation, followed by a seventh similar period of nest and blessing, was clearly de signed, by adaptation to their conceptions, to enforce upon the Israelites the institution of the Sabbath ; and in what ever way its details may be interpreted, it clearly cannot be regarded as an historical statement of a Pinteval tution of a sabbath : a supposition which is, indeed, on other grounds, sufficiently improbable, though often adopted.
But on this subject we refer the reader to our article SABBATH.' If then, we would avoid the alternative (otherwise inevitable) of being compelled to admit what must amount to impugning the truth of these portions, at least, of the Old Testament, we surely are bound to give fair consideration to the only suggestion which can set us entirely free from all the difficulties arising from the geological contradiction which does and must exist against any conceivable interpre tation which retains the assertion of the historical character of the details of the narrative, as referring to the distinct transactions of each of the seven periods.
The one grand fact, couched in the general assertion that all things were created by the sole power of one Supreme Being, is the whole of the representation to which an historical character can be assigned. As to the particular form in which the descriptive narrative is conveyed, we merely affirm that it is the language of poetry, and not of history.
But there is one consideration further, to which we must advert in connection with this topic—viz. that in the repeti tion which Moses gives of the Decalogue (Dent. v. 14, the latter part of the fourth commandment relative to the Creation is omitted, and a different reason for the observ ance of the sabbath inserted. This has led some com mentators to suppose that in neither case is that latter clause to be considered as having really formed a portion of the commandment as delivered from Mount Sinai ; but that it was in both cases added as a sort of comment by Moses himself. This, if it be so, will manifestly, on reflection, be seen to remove some portion of the difficulty of conceiving the poetical nature of the description. The divine command may have been given simply to the Israelites ; and Moses may have been authorised to recommend and impress it further by the addition of such topics as would best coincide with the preconceptions of popular belief, where it was not at variance with any real truth of religion.
In regard both to this and many other difficulties of the Old Testament, there has been too great a proneness to overlook the consideration of its original exclusive design of adaptation to the purposes of a limited dispensation ad dressed to one people only. When we bear this more distinctly in mind, many of those difficulties are in a very great degree removed. And this is surely the true view to be taken of it by Gentile Christians, to whom it is only a guide and instructor second and subordinate to the New Testament—a dead letter without it ; but able to make us wise unto salvation 'ONLY' through faith which is in Christ Jesus' (2 Tim. iii. is).