Here then are the facts concerning sacred time, as recorded in the Gospel history, subsequent to the resurrection of Christ. The seventh day is not mentioned. If the disciples met on that day, as they probably did, the inspired penmen take no notice of the fact. There is no meeting of the risen Lord with his disciples. The seventh day is passed by. On the other hand, the first day is mentioned in a particular manner, in changed and special language, by all the evangelists, as a noted day would naturally be mentioned and marked out as the resurrection day. On it the Lord repeatedly met with his disciples, blessed them, taught them important spiritual lessons, and breathed on them the Holy Ghost, the earnest of the abundant outpouring of the Spirit. How fell of meaning these facts! On the last seventh day on which the disciples rested according to the commandment, the Lord himself is lying in the tomb. The glory of the seventh day dies out with the fading light of that day throughout the whole of which the grave claimed the body of the Redeemer. But the glory of the Sabbath of the Lord survives. It receives fresh luster from the added glories of the Lord of the Sabbath. “The stone which the builders refused is become the head-stone of the corner.” It is very early in the morning the first day of the week. Again God said, Let there be light, and there was light. The Sun of righteousness has risen with healing in his wings. This is the day which the Lord hath made; we will rejoice and be glad in it. The first day of the week has become the Lord’s day. A REJOINDER. “TESTIMONY FROM THE GOSPELS FOR THE FIRST-DAY SABBATH.” Without prolonged preliminary remarks, we shall endeavor to consider the points of argument presented by our reviewer in the article entitled, “Testimony from the Gospels for the first-day Sabbath.” In entering upon our task, we feel almost as if we were doing a work of supererogation, from the fact that what we are called upon to answer is so far from being a refutation of what we had said in our positive argument, that it appears to be little more than a re-statement of positions which we believe we have once fairly met and conclusively answered. Nevertheless, we express our satisfaction at the concessions apparently made by the writer. The common plea that the disciples were assembled on the day of the resurrection in order to honor the resuscitation of the body of Christ, is seemingly ignored. The points now urged seem to be those of a disposition on the part of the Lord himself to honor the first day of the week, and of such a use of language on the part of the historians as it would be natural for them to make, provided it had become a settled thing with them to regard the Sunday as a day which Christ had set apart for holy uses.