the day of his death, which was the end of his temptation and conflict with the powers of darkness, and the severest test of his obedience; or the day of his final ascension, when he emphatically entered into his rest, and was crowned King in Zion. If, therefore, a day were to be selected, under the new economy, for the appropriate commemoration of the work of redemption, as the seventh day was for the commemoration of the work of creation, it is by no means clear that it should be the day of the resurrection. It might with equal, perhaps greater propriety, be some other day of the week. And hence, the different preferences of Christians might clash, and by that means counteract in a great measure the design of a Sabbath. But, in truth, the argument from the resurrection in favor of the first day of the week, rests upon the wisdom of man and not upon the appointment of God. It seems to men befitting the ends of a weekly Sabbath, under the Christian dispensation, to observe the first rather than the seventh day, and hence a change is inferred, without any express authority from God to that effect; as though it were lawful to change a divine institution when it _appears to us_ that greater reasons exist for a change, than for its unamended continuance--a principle which would justify all the innovations and extravagancies of Popery. But no such power is given unto men. However many and important the reasons which exist in human view for the change in the Sabbath contended for, it is invading God's prerogative to make a change without his express warrant. So long, therefore, as there is no divine enactment which goes to authorize this change, but the permanent and unvaried nature of the entire Decalogue expressly forbids it, as does the continued practice of the primitive church, it is grossly erroneous and presumptuous to make it. This argument for the supposed change is surely without any validity.