Jesus kept _the_ Sabbath, and when he was giving them the signs of his coming and the end of the world, he pointed them at least thirty-five years after his death, to the very same Sabbath. On the 29th of June last, you replied to J. Gifford’s inquiries on this point, and perverted the word, and called THE, _their Sabbath_. You also say, “The day before the resurrection was the Jewish Sabbath, which Christ _kept_ in the tomb. When that Sabbath ended, the law of types ended, and of course the _typical_ Sabbath ceased—a new dispensation commenced on the first day, which should be observed in commemoration of the death of Christ, until he come.” Now look at your _zig-zag_ course. First, that the whole law with the decalogue was nailed to the cross. But here, to get rid of this brother’s argument, about the Sabbath being kept the day before the resurrection, and after the crucifixion, you stretch out the Sabbath in the fourth commandment about twenty-seven hours, (as long as you wanted it,) and then put it back with the other nine that died the day before. Here too, you say, “ended the law types, and of course the typical Sabbath,” and then about twelve hours after a new dispensation commenced. Your argument looks like this—the Jewish dispensation ended at the preaching of Christ. Oh no, it was at his death—where the law of Moses, with the commandments of God, were _all_ nailed to the cross. But stop again—the Sabbath did not end, nor the types, until twenty-seven hours after; and finally—come to think of it—the dispensation did not end until about twelve hours after that, when Christ arose. Surely J. Turner, with all his mesmeric influence, could not do much better. How much better to follow Paul in Col. ii: 14, “blotting out the hand-writing of ordinances (the ceremonial law) and nailing it to the cross” on Friday, the 14th day of the first month, “FINISHED” at 3 o’clock, P. M.—John xix: 30; Mark xv: 33, 37. Again, you say “the Jews were so tenacious about the strict observance of _their_ Sabbath, that they would have prevented the disciples fleeing on that day, had they made an attempt to do so; hence for their own salvation, Christ taught his disciples to pray that their flight might not be on that day, not because it would be wrong to _save their lives_ on that day, which the Sabbatarian view seems to teach.” In the first place Christ never intimated a word about _their_ Sabbath; it was THE Sabbath, the same that he had kept. Your sophistical argument about their flight, &c. &c. touches not the main point. Christ did here recognize THE Sabbath of the Lord thirty-five years beyond the time which you say it was abolished. At that time, if it never did before, as you have it, it belonged as much to the Gentile as the Jew, unless you make another attempt to stretch out the Jewish dispensation thirty-five years to cover it. His disciples certainly kept the Sabbath, the day after his death, and you cannot prove by the