Unhappily for the gentleman, however, it is fatal to his conception that the original Sabbath varied in any way from that of the Jews—so-called. In the account of its institution, the language employed is almost precisely the same with that subsequently traced upon the tables of stone. It is there declared that God sanctified (_i. e._, set apart to a holy use) the _seventh day_. The reason for this action is the fact that he had rested upon it. Now, it will be observed that it was the “_seventh day_” that God blessed and sanctified, and no other. It is submitted, therefore, as the gentleman concedes, that the same expression (_i. e._, the seventh day), when employed in the commandment given to Moses, did locate the Sabbath institution immovably upon the last day of the week, until the law was changed; that the same language, when employed originally, must have produced the same result; in other words, if the command to keep the seventh day, as given on Mount Sinai, held the people strictly to the observance of the last day of the week, so, too, Jehovah, in the beginning, restricted the whole race to a Sabbath which was, equally with the other, the seventh, and, therefore, the last day of the week. In order to avoid this conclusion, it will be required that, by some means, he should be able to show that the same terms which were employed by God, at one time, have a different meaning from that attached to them, as employed by him at another time. Not only so, the Sabbath in Genesis, like that in Exodus, is further limited and defined by two additional facts. First, it was the day on which God rested; secondly, it was the day which he blessed because He had rested upon it. Therefore, before any other day could be substituted for it, these two things must be true of it, as matter of history. This, however, can never be the case, as it regards any day of the week, save the last; consequently, he who celebrates any other is not celebrating the one which God imposed in the beginning. So much for the definiteness of the Sabbath which was given to Adam. Should it be replied that what has been remarked is correct, and that it is not argued that any one was at liberty to keep any other day than the seventh of the week, until Christ changed the law, and thereby authorized them so to do, we reply, Very good; that brings us back again to the original proposition, which is, Did he make such a change? If he did, then it is just as important that we should have clear and conclusive evidence that such an alteration was made by him, as it is that we should have the abundant testimony which we now possess that a definite Sabbath was originally given to mankind.