Notwithstanding all this dearth of historical testimony as to the existence of the supposed ruler or council, let it be further granted that by some such corrupting authority, at some time a decree changing the day for Sabbath observance was issued. How did the supposed legislators establish their decree? How did they make it effectual over all the different parts of the church? Must we we suppose that a change like this was effected in the church, and not a scrap of a record left concerning it? The attempt made by the church to establish a common day for the anniversary of Christ’s resurrection gave rise to long and bitter controversy, and led to division. And yet, as Prof F. D. Maurice has well said, “It is supposed that this far more important change, affecting all the daily relations and circumstances of life, took effect by the decree of some apostle or some ecclesiastical synod, of which no record, no legend, even is preserved! Or, perhaps, a half-heathen, more than half-heathen, statute of Constantine,[14] about the _Dies Solis_ accomplished what the legislators of the church could not accomplish—succeeded not only in securing its adoption by Athanasians, Arians, Semi-Arians, whose controversies Constantine could never heal, but in securing the allegiance of all the barbarous tribes which accepted the gospel under such various conditions in later times. Can any suppositions make greater demands on our credulity than these?” A Procrustean bed indeed must be that interpretation of the law of the Sabbath which, to conform them to itself, must thus deal with the facts of history and the probabilities of historical evidence. Just here is the difficulty in the theory of Seventh-day Sabbatarians. They have somehow got lodged in their mind the idea that the last one of the seven days of the week is the sacred day, the observance of which is absolutely essential to the proper keeping of the Sabbath. What has already been proved from history, inspired and uninspired, is sufficient to show that this theory is unworthy of men who, like Christ and his apostles, would grasp the true significance of the law of the Sabbath. But as so much stress is laid upon the question of time, we shall devote our next article to this crucial and very practical point. Footnote 14: The attempt to attribute the change of day to Constantine’s decree is hardly worth noticing. It is enough to remember that it was issued in the beginning of the fourth century. No one who knows anything of the writings of Tertullian and Origen dating back more than a century before Constantine, to say nothing of still earlier writers, will venture to ascribe the change to Roman Emperor’s decree. Besides, the language of the very decree referred to recognizes the honorable diameter of the first day of the week. It recognizes that day as already “venerable.”—_The Christian._