(8.) It is the day on which Paul, as his manner was, taught in the synagogue (Acts 17:2); whereas, Paul never made the first day of the week, habitually, one of public teaching, a thing which he would have been sure to do had he looked upon it as sacred to the Lord. (9.) Being mentioned fifty-six times in the New Testament, it is in all these instances called the Sabbath; whereas, the first day is mentioned eight times in the New Testament, and in every case it is called, simply, the first day of the week. (10.) In the year of our Lord 95, it is spoken of by John as the Lord’s day (Rev. 1:10); whereas, the first day is in no case mentioned in the use of a sacred title. (11.) It is mentioned not only as the Sabbath, but it is also spoken of as the next Sabbath, and every Sabbath, thus proving that it had no rival (Acts 13:4; 15:21); whereas, the day before the first, and the sixth day after it, being spoken of as the Sabbath, it (_i. e._, the first day) is classed with the other days of the week. (12.) In the Acts of the Apostles, and, in fine, in the whole canon of the New Testament, there is not a single transaction which is related as having occurred upon the seventh day in the least incompatible with the notion that it continued to be regarded as holy time, while the law which enforces its observance is inculcated in the clearest and most emphatic terms (Matt. 5:17-19; Rom. 3:31; Jas. 2:8-12); whereas, the first day was one on which Christ indulged in travel on the highway in company with others, after his resurrection, without informing them of its character or rebuking them for sin. It is also a day on which two of the disciples walked the distance of fifteen miles on one occasion, while on another, Paul performed the journey of nineteen and one-half miles on foot, while Luke and seven companions worked the vessel around the headland for a much greater distance (Luke 24:13, 29; Acts 20:1-13.) In view of the above, the whole question of obligation may be summed up in the following words: Shall we keep a day which God has commanded, which Christ inculcated, and which holy men regarded from the opening until the close of the canon of Scripture? or shall we disregard that, putting in its place one which neither God, nor Christ, nor a holy angel, nor an inspired man, ever, anywhere, under any circumstances, enjoined, and which, in addition, God and Christ, and holy men and women, are everywhere in the sacred word brought to view as treating in a manner such as they would only treat a day of secular character?