Sabbath_, remark: "The Lord of the Sabbath has here said, '_The Sabbath was made for man_.' Man is here used, most certainly, as a _generic_ term, and, therefore, presents a universal proposition. The Sabbath was not made for _man_, for man as a genus, as a race, unless it was made for every individual of the race; for the first, and for the last man; for the first generation, and for every other. The Sabbath, then, must have existed from the beginning, and is as old as the human race. Our Lord says, moreover, '_The_ Sabbath was made for man.' He says not, the Jewish Sabbath, or the Christian Sabbath, but _the_ Sabbath, the common, the universal one, which belongs to mankind. Is this not the very language to denote a universal and perpetual institution? "Let us look at the connection of the Sabbath with the work of creation. 'God blessed the _seventh_ day and sanctified it.' If the Creator had merely _rested_ on the seventh day, it would have been an impressive consecration. But when he proceeds to bless and sanctify it, there is authority, a positive Sabbath, forming a part of the primeval arrangement, when God fixed the order in which the world should go--six days labor and one day rest, over and over forever. The first week of the world, then, was not completed till there had been a Sabbath, as well as a first day or a sixth. Is not this indicative of the universality and perpetuity of the institution?" Here we might rest the question, with perfect safety, if the mass of mankind would be content with the plain teachings of the Bible; but, having "itching ears," they, unfortunately, are too apt to leave "the law and the testimony," and cleave to "the commandments of men;" which teach them, that "_Christ_ OR _his Apostles_" have transferred the sacredness of the seventh day to the first day of the week. The writer, therefore, feels constrained to bring before his readers the passages on which that notion is predicated, to exhibit the weakness of their untenable position, and thereby establish the Sabbath of the Bible. What saith the Scriptures to support the claims of the first day of the week to be _holy time_? The first notice we have of the disciples being together on "the first day of the week," on which the assumed "change" is predicated, is found in the Gospel by John:-- "Then the same day at evening, being the first day of the week, when the doors were shut _for fear of the Jews_ (mark that!) came Jesus and stood in the midst, and saith unto them, Peace be unto you. And when he had so said, he showed unto them his hands and his side. Then were the disciples _glad_ when they saw the Lord." John 20:19, 20.