Right here, also, is the proper place to give attention to the elaborate argument which is made to produce upon the mind of the reader the impression that the presence of Christ, in the two instances mentioned, was expressly designed for the purpose of distinguishing the two first-days (?) upon which he manifested himself to his disciples. We should not do justice to our opponent, should we refuse to grant him credit for making a doubtful circumstance go as far in his favor as it were possible for any man to do. What he has said is both poetic and pathetic. Poetic, because it is purely a figment of his own imagination. Pathetic, because the spectacle here brought to view is one which appeals most forcibly to the sympathies of the generous reader. Who would not commiserate the condition of men who, for six weary days, sat in public assembly, waiting the momentary expected advent of their Lord? Who would not rejoice when finally he appeared in their midst, even if it were on the first day of the week? How natural, too, it would be for the reader, having his sympathies thus aroused, to follow him who has shown an art, at least dramatic, in playing upon their feelings, to the conclusion to which he springs—not by the route of logical deduction—but by that of a more fascinating sentimentalism. But before he does this, let us descend for a moment from the hights of fancy to the lower grounds of prosaic fact. It strikes us that the gentleman will discover that he has paid too high a price for what he has obtained. Where did he learn that they assembled on the six days in question? Assuredly not from the record, for that is silent upon this point. Nay, more; he does not himself claim that he has any written authority for it, but simply says that he “believes” so and so, and then proceeds to his deductions. Well, with this understanding of the matter, and knowing that it is merely an inference of the writer, let us follow his conclusions to their legitimate consequences. Having done this, we perceive, 1. That at last we have reached a whole week, every day of which was one of religious meetings, and yet not one word recorded in regard to the gatherings which occurred on six out of the seven days of the week. This being true by his own concession, what has become of that argument in which he indulged so largely in his effort to prove that because there was no account of a meeting of Christians on the Sabbath, they were consequently not in the habit of meeting on that day? Does it not fall to the ground, utterly emptied of all its force, if it ever had any? 2. Where, now, is his oft-repeated declaration that there is no account of the meeting of any of the apostles with a Christian church on the Sabbath, and the conclusion therefrom, that they therefore held none? Here is the admission of the writer himself, that the apostles and the church at Jerusalem did meet on at least one seventh day after the resurrection of Christ. 3.