In concluding, we suggest that we leave our reviewer in a situation which, to a man of his clearness of perception, must be a very unsatisfactory one. Having insisted upon the perpetuity of the fourth commandment, he is compelled to take one of two positions. Either, 1. That it reads the same as it did when it enforced the seventh day; or, 2. That its phraseology has been changed. We confess that we have been unable to decide which of these positions he prefers. Nor is it material here. If he adopts the first, the thoughtful reader will agree with me that it is simply absurd to argue that a statute, while reading the same, means differently from what it did formerly. On the other hand, should he adopt the latter, then we inquire why he has not given it to us as it reads since it has been changed, and thus ended the controversy by gratifying our most reasonable request. Footnote 3: “It is not clear that the apostle refers at all to the _Sabbath_ in this place [Col. 2:16], whether Jewish or Christian; his σαββατων, _of sabbaths, or weeks_, most probably refers to their feasts of weeks.”—_A. Clarke, in loco._ Footnote 4: “The days here referred to are doubtless the days of the Jewish festivals.... It is not a fair interpretation of this to suppose that the apostle refers to the _Sabbath_, properly so called, for this was a part of the decalogue, and was observed by the Saviour himself, and by the apostles also. It _is_ a fair interpretation to apply it to all those days which are not commanded to be kept holy in the Scriptures.”—_A. Barnes, in loco._ STATESMAN’S REPLY. ARTICLE THREE. TESTIMONY FROM THE GOSPELS FOR THE FIRST-DAY SABBATH. In a previous article it was seen that from the resurrection of Christ there is no instance recorded in Scripture of the observance of the seventh day as the Sabbath of the Lord by any assembly of Christians. On the contrary, it was seen that the Judaizing spirit, which in some instances insisted on such observance by Christians, was rebuked by the inspired apostle. In connection with this was noted the fact that in the case of Jews converted to Christianity, yet inclined still to regard the seventh day with other Jewish celebrations, Christians were directed to bear with such observance as a weakness in their brethren. It was also seen that while the observance of the seventh day was not continued, another day of the week, the first, took its place as the stated day for religious assemblies and services. Let us now examine the testimony from the Gospels for this day, reserving the remainder of scriptural proof for another article.