The writer, however, offers no proof that Sunday was set apart by divine authority in memory of the resurrection. But the next person who gives his reasons for keeping Sunday “as a festival” is the writer of the longer form of the reputed epistle of Ignatius to the Magnesians. He finds the eighth day prophetically set forth in the title to the sixth and twelfth psalms! In the margin, the word Sheminith is translated “the eighth.” Here is this writer’s argument for Sunday:— “Looking forward to this, the prophet declared, ‘To the end for the eighth day,’ on which our life both sprang up again, and the victory over death was obtained in Christ.”[614] There is yet another of the fathers of the first three centuries who gives the reasons then used in support of the Sunday festival. This is the writer of the Syriac Documents concerning Edessa. He comes next in order and closes the list. Here are four reasons:— 1. “Because on the first day of the week our Lord rose from the place of the dead.”[615] 2. “On the first day of the week he arose upon the world,”[616] _i. e._, he was born upon Sunday. 3. “On the first day of the week he ascended up to Heaven.”[617] 4. “On the first day of the week he will appear at last with the angels of Heaven.”[618] The first of these reasons is as good a one as man can devise out of his own heart for doing what God never commanded; the second and fourth are mere assertions of which mankind know nothing; while the third is a positive untruth, for the ascension was upon Thursday.