The foregoing being the principal proofs adduced for the abrogation of the Decalogue, and the original Sabbath, it is evident that this view of the subject cannot be sustained. It is not sanctioned by any plain scriptural evidence. It is, therefore, palpably absurd to rest so important a matter upon so slender a basis. It is laying violent hands on a code of moral and immutable precepts, given by God, and promulgated under peculiar and terrible signs of purity and majesty, to vindicate a practice which was introduced long after the commencement of the Christian era. Another portion of the observers of the first day, seeing the absurdity of holding to the abrogation of the Decalogue, and, consequently, of the Sabbath of the fourth commandment, readily admit its perpetual obligation, but alledge that the Sabbath is changed, under the new dispensation, from the _seventh_ to the _first_ day of the week--thus transferring the authority for keeping the seventh day to the first. It is not pretended that we have an explicit warrant from God, pointing out and authorizing the change in question, but that we have what is tantamount to such a warrant. We will examine the principal arguments for this supposed change. In the first place, this change is inferred from the resurrection of Christ on the first day of the week, which is supposed to be an event of such magnitude as to constitute an _equal_ and even _greater_ reason for observing the first day of the week as the weekly Sabbath under the new dispensation, than that which existed for observing the seventh under the old. But what does this argument amount to? It is not perfectly clear that the resurrection occurred on the first day of the week. Very plausible reasons may be assigned for the opinion, that it occurred on the evening of the seventh day, although it was not publicly declared till the morning of the first. But admitting that it occurred on the morning of the first day, how does this prove that it was substituted for the seventh day as the Sabbath? Is the inference absolutely necessary? Is there any designation of the first day for a sabbatic purpose? If another than the seventh day was in any wise admissible, as according better with the Christian dispensation and the work of redemption, why should we fix upon the day of Christ's resurrection, rather than the day of his birth, or of his crucifixion, or of his ascension? Will it be alledged, as a reason for the preference, that he finished the work of redemption on the day of his resurrection? This reason might be offered with equal if not superior propriety, for commemorating the day of his crucifixion; because, when he bowed his head and gave up the ghost; he said, "_It is finished_," which is more than is said in reference to the day of his resurrection. If a day were to be selected as a weekly Sabbath, which was "validly the day of redemption," it seems most proper to select