So far as it regards the position assumed, that there is peculiar significance in the manner in which the first day is pointed out, with it we are ready most heartily to agree. But so far as the assertion is concerned, that, in the _manner_ of the pointing out, there is found strong presumptive evidence that they design to teach succeeding generation that they looked upon the first day of the week as _holy time_, we can by no means admit that it is correct. On the contrary, we believe that their language establishes, beyond controversy, the opposite position. Matthew, Mark, Luke, and John, were blunt, straightforward, direct men in all that they said. They had nothing to disguise, nor could anything be gained by indirection in statement. Furthermore, every motive of esteem for Christ, as well as that which would actuate them in their desire to instruct subsequent generations in regard to the estimation in which they should hold the day of Christ’s resurrection, demanded that their language should be full and explicit, and that it should state, in so many words, that it was sacred to holy uses. But have they done this? No; the gentleman does not so much as urge that they have. All his emphasis is placed upon the fact that, in speaking of it, they call it the “first day of the week,” instead of the “third after his crucifixion.” He may well say that the distinction between these two forms of expression would be readily “passed over.” Has it come to this, then, that the Holy Spirit, in enforcing important duties upon Christians, is compelled to depart from the natural, clear, and positive statement of facts, and to employ polemical niceties which, we believe, if they have any force at all, can only be discerned by minds whose susceptibilities for refinement are infinitely superior to those of common men and women, and the poor and ignorant to whom the gospel was preached. If the _Sunday_ had become the “_Christian Sabbath_,” why not _say so_? If, indeed, it was on the “Lord’s day” that Jesus arose, why was not this asserted? Or, if the first day of the week was regarded as the Christian Sabbath, why such a studied avoidance of the application of this term to that day? Will the gentleman insist that if the evangelists had stated, in so many words, that the Lord appeared among them after his resurrection on the first “_Lord’s day_,” or the first “_Christian Sabbath_,” that it would not have been just what the facts would have warranted, if his theory be correct, and that thereby all dispute, as to which day is the Lord’s day, or Christian Sabbath, would have been forever terminated? Then why endeavor to impress the reader with the thought that there is really any peculiar significance in the form of expression employed, or that it furnishes a strong presumptive argument in favor of first-day sanctity?