We have now examined the proofs commonly adduced for the abrogation or change of the original Sabbath, and have found them utterly insufficient and deceptive. Hence the claims of the Sabbath of the fourth commandment, without alteration, are fully sustained. The advocates for the first day are aware that if an abrogation or change of the original Sabbath law cannot be made out, the seventh day is still the true Sabbath. Dr. Dwight, for instance, makes the following admission: "If we cannot find in the Scriptures plain and ample proof of the abrogation of the original day, or the substitution of a new one, the seventh day undoubtedly remains in full force and obligation, and is now to be celebrated by all the race of Adam." Here, then, the laboring oar is confessedly put into the hands of the advocates of the first day; and with what success they have used it, the foregoing examination will show. We ask, is it not a total failure? Has such "plain and ample proof" been produced from the Scriptures for the supposed abrogation or change? Indeed, it is evident that neither one nor the other of these things is _practicable_. An _abrogation_ is not practicable; for the Decalogue, in which the law of the Sabbath is contained, is unchangeable. "Not one jot or one tittle shall in any wise pass from the law, till all be fulfilled;" which implies its continued obligation, as long as moral beings exist. And the _change_ contended for is not practicable; because the substitution of another day for the seventh would annul the institution. It contains no warrant to keep the first day of the week as a Sabbath, but the seventh only. Its authority is limited to the seventh day, and cannot be transferred. The reason given for its institution, likewise, is limited to this day. It is obvious that it will not apply to another. The Sabbath law, therefore, contains no warrant whatever for the observance of the first day of the week. If the day is changed, the institution is annulled; and another institution, in some respects similar, but not in all, is introduced, in the total absence of _divine_ authority, and hence rests altogether upon that which is _human_. This consideration, of itself, shows the absurdity of holding to the change of the original day, while the validity of the entire Decalogue is admitted. From what has been here presented, it is evident that the Scriptures do not authorize the abrogation or change of the original Sabbath, but enforce its observance by precept and example. The opposite view is supported wholly by tradition and human authority, as an impartial examination of the history of the change will show. Have we not a right to expect, then, that when the great body of professing Christians shall become enlightened on this subject, and have sufficient grace and fortitude to act up to their convictions, the result will be, a general return to the faithful keeping of the Sabbath of the fourth commandment?