In the next place, it is alledged that Christ's appearance to the disciples, after his resurrection, on the first day of the week, marks this as the Christian Sabbath. This argument is adopted both by those who hold to the abrogation of the former institution, and those who contend for its change. But, in reality, it is as devoid of solid weight as the one previously examined. It is easy to account for his appearing in the course of the day of his resurrection, or of the first declaration of it, because the earliest information of this great event was of the utmost importance to the afflicted and desponding disciples. It was important, also, as a testimony to the truth of the Savior's prediction that he would rise on the third day. There is nothing in his several appearances during that day, which seems intended for any other purpose than giving the necessary proof of his resurrection, and the light and consolation which the circumstances of the disciples required. There is nothing in either of them which favors the idea of a new Sabbath. But the circumstance of his appearing to the two disciples who were on a journey to Emmaus, and traveling a while with them, which was a distance much too long for a Sabbath day's journey, expressly forbids it, as it shows that it was regarded as a day for labor. And as to his appearance the following evening, there is nothing in that circumstance which savors of a newly appointed Sabbath. The disciples were not assembled together to keep a Sabbath, but "for fear of the Jews." Besides, according to the Jewish method of reckoning time, this evening actually belonged to the second day of the week. So that all which is said concerning his appearances on this day and evening, is perfectly devoid of proof of a change of the Sabbath. As to the next appearance recorded, there is no evidence that it occurred on the first day of the week. The record states, that "After eight days, again his disciples were within, and Thomas with them. Then came Jesus, the doors being shut, and stood in the midst, and said, Peace be unto you." Surely the phrase, "and after eight days," cannot be fairly construed to mean a week. Who can tell but that he appeared on the _ninth_ day after his first appearance? But even if it could be so interpreted as to mean precisely a week, and hence to show that his second appearance took place on the first day, as before, it would be no proof of the point in question, because the subject of the Sabbath was not introduced in any form.