Once more: It is stated of Paul that he reasoned in the synagogues _every_ Sabbath, and persuaded the Jews and the Greeks. Here also it is urged—admitting that the reference is to the seventh day—that Paul went into the synagogue in order to get a hearing. But this he could not do on the first day, since he would have found the synagogue closed, and no audience. Nevertheless, the statement stands unqualified that Paul preached “_every Sabbath_.” Now if this be true, and the first as well as the seventh day might, according to the view of the historian, be called a Sabbath, then we have him stating that Paul preached in the place in question on both the first and seventh days. On the other hand, if he regarded the first day as alone the Sabbath, then he meant to teach that Paul preached in the synagogue on that day, and that day only. But my opponent will not insist upon either of these positions. The only conclusion that is left us, therefore, is that the Holy Ghost, who inspired Luke in the selection of terms, employed the appellation of Sabbath as applying only to the day which had been sanctified in Eden, and had always been known by that title. Now let us give our attention for a moment to the objection so strongly urged that in the book of the Acts, and in the epistles, there is no well-authenticated instance in which the apostles held meetings, with Christians exclusively, on the seventh day. The point of the proposition might be thus stated: If the early Christians did hold meetings on the seventh day, the record would have shown it: this it fails to do; therefore, the presumption is that they did not regard it as holy. This is a sword that cuts _both_ ways, if it cuts at all. We do not wonder that, when our friend laid hold of its hilt, he said, tremblingly, This is a _negative weapon_; so that, when we should attempt to borrow it of him, we might find the edge, which was designed for his _own neck, dulled by his own concession_. But let us proceed. Is it true, so far as the ancient Sabbath of the Lord is concerned, that, unless we can find historic accounts of its observance in the New Testament, we must therefore conclude that it was not regarded? We answer, No; simply because its observance is not alone taught by precedent. It rests upon a positive command of God, incorporated in a law which was brought over into this dispensation, as we have seen, and made obligatory upon Christians. It was not, therefore, necessary that a detailed account of its observance should be placed upon the record, in order to prove that it was regarded by the early church; since the very fact that they acknowledged the law of God, is in itself proof that they sanctified the Sabbath which it ordained. Until, therefore, the gentleman can shake the pillars of that law—as we shall show he has not yet succeeded in doing—it is of itself a guarantee that every seventh day was regarded with solemnity by those who were endeavoring to keep its precepts.