This shows conclusively that Calvin believed the Sabbath, and not the first day of the week, to have been the day for meetings in the apostolic church. But what does he say of the laying by in store on the first day of the week? He says that Paul’s precept relates, not to the first day of the week, but to the Sabbath! And he marks the Sabbath as the day on which the sacred assemblies were held, and the communion celebrated, and says that on account of these things this was the most convenient day for collecting their contribution. Thus he writes:— “_On one of the Sabbaths._ The end is this—that they may have their alms ready in time. He therefore exhorts them not to wait till he came, as any thing that is done suddenly, and in a bustle, is not done well, but to contribute on the Sabbath what might seem good, and according as every one’s ability might enable—that is on the day on which they held their sacred assemblies.[965] “For he has an eye, first of all, to convenience, and farther, that the sacred assembly, in which the communion of saints is celebrated, might be an additional spur to them. Nor am I inclined to admit the view taken by Chrysostom—that the term _Sabbath_ is employed here to mean the _Lord’s day_ (Rev. 1:10), for the probability is, that the apostles, at the beginning, retained the day that was already in use, but that afterwards, constrained by the superstition of the Jews, they set aside that day, and substituted another. Now the _Lord’s day_ was made choice of chiefly because our Lord’s resurrection put an end to the shadows of the law. Hence the day itself puts us in mind of our Christian liberty.”[966] These words are very remarkable. They show first, that by the Sabbath day Calvin means, not the first day, but the seventh; second, that in his judgment as late as the time of this epistle, and of the meeting at Troas [A. D. 60], the Sabbath was the day for the sacred assemblies of the Christians, and for the celebration of the communion; third, “but that AFTERWARDS, constrained by THE SUPERSTITION OF THE JEWS, they set aside that day, and substituted another.” Calvin did not therefore believe that Christ changed the Sabbath to Sunday to commemorate his resurrection; for he says that the resurrection abolished the Sabbath,[967] and yet he believes that the Sabbath was the sacred day of the Christians to the entire exclusion of Sunday as late as the year 60. Nor could he believe that the apostles set apart Sunday to commemorate the resurrection of Christ, for he thinks that they did not make choice of that day till after the year 60, and even then they did it merely because constrained so to do by the superstition of the Jews! Dr. Hessey illustrates Calvin’s ideas of Sunday observance by the following incident:—