The same recognition also appears from its continued observance under the ministry of the Apostles, and there being not the least hint or stir in reference to its abrogation, or to the substitution of another day in its room. The weekly Sabbath is frequently mentioned in the Apostolic records, as a part of practical duty, and it was unquestionably the seventh day. Thus we have the continued obligation of the Sabbath sanctioned by Apostolic example. If, therefore, a new edition, or an express recognition of the Sabbath of the fourth commandment be considered necessary, to bind the consciences of men under the new dispensation, the foregoing considerations will show that we have such an edition or recognition, as truly as we have of the other precepts of the Decalogue. So that nothing is gained in regard to setting aside the seventh day of the week, by attempting to show the abrogation of the Decalogue. If those precepts of that law which require that we should have no other gods before the Lord--that we should not kill, nor commit adultery, nor steal--are newly enjoined or expressly recognized under the present dispensation, and, consequently, universally binding, the same is true of the fourth commandment, which requires the keeping of the seventh day. Again, an attempt is made to prove the abrogation of the original Sabbath, by showing that the entire Decalogue was peculiar to the Jewish nation, constituting a national covenant, which, at the coming of Christ, was annulled, and a new covenant introduced. But admitting that it was delivered immediately to them, in the form of a national covenant, this does not in the least imply that it was not equally binding, as a rule of obedience, upon other portions of the human family. We might as well argue that the New Testament belonged merely to the primitive Christians, because it was delivered directly to them, and constituted the rule of their conduct and the basis of their hopes. Yea, we might as well suppose that no nation except the Jews were bound not to have any other gods before the Lord, not to kill, not to commit adultery, not to steal, not to bear false witness, as to suppose that the Decalogue was purely of a national character, and binding merely on that people during their continuance as a national church. And, as the Decalogue was not merely national _as a whole_, so there was nothing national in the fourth commandment. It belonged, equally with the other nine, to the entire family of man, inasmuch as the essential reasons of all and of either of the commandments, were of universal obligation. Again, that the original Sabbath was peculiar to the Jews, and consequently abrogated by the introduction of the new dispensation, is argued from its being specially urged upon them by the consideration of their deliverance from Egypt. But this argument is of no force, because the same reason is urged in the preface to the entire Decalogue.