In order to guard our readers against injuring the cause they would advance, we must mention another important instance of considerable negligence. In a number of works on the Sabbath, Dr. Justin Edwards’ “Sabbath Manual,” for example, we find not only the blunders already noticed, but another quite as bad. The language—“Both custom and reason challenge from us that we should honor the Lord’s day, seeing on that day it was that our Lord Jesus completed his resurrection from the dead,” is ascribed to Theophilus, bishop of Antioch, about A. D. 162. The words quoted are in reality those of another Theophilus, who was bishop of Alexandria, at the close of the fourth century. We hand over these criticisms upon advocates of the first-day Sabbath to our seventh-day Sabbatarian friends, trusting to their honor and fairness not to separate them from the rest of this discussion. For our own part, whether it may be pleasant to the advocates of the seventh-day Sabbath, we desire to have for ourselves, and to aid others to have, the whole truth. It was in this spirit that we gave room in our columns for a full presentation of the arguments on the other side of this question. Footnote 13: As a matter of independent interest and importance, we would ask all who are interested in the question of the posture in prayer of worshipers in the early church, to compare with Tertullian’s statement, that of Peter, bishop of Alexandria, A. D. 300, who says: “We keep the Lord’s day as a day of joy, because of Him who rose on that day, on which we have learned not to bow the knee.” (_Bibl. Patrum, apud Gallard_, vol. iv., p. 107.) To the same effect is the decision of the Council of Nice, A. D. 325, requiring, as there were certain ones who bent the knee on the Lord’s day, that it should be the uniform practice to give thanks to God, standing. (_Canon_, xx.) A REJOINDER. “PATRISTIC EVIDENCE TO THE FIRST-DAY SABBATH.”