Once more; should it be insisted that though the Pentecostal feast was not binding in the year of our Lord 30, or thereabout, but that the antitype of the feast was the thing of importance, then, in reply, it may be said that God rendered it necessary for them, in order to locate that antitype according to the Karaite view, to count the Sabbath which followed the crucifixion as the Sabbath of emotion, a thing which certainly will be very difficult of explanation by those who can speak as becomingly of the providence of God as did the gentleman in the article which is passing under review. Finally, we repeat, therefore, that, if indeed there were a legal Pentecost this side of the death of our Lord, and if the Karaite system for locating it were the right one, then the seventh day which followed the death of Christ was distinguished by three very significant facts. 1. It was honored by the women (and therefore by the disciples) by their resting upon it. 2. Luke, in speaking of it thirty years subsequent to its occurrence, mentions it as the Sabbath, “according to the commandment.” 3. God made it necessary that the whole Jewish nation should keep the Pentecostal feast fifty days after the crucifixion of the Lord; and, in doing so, that they should count the seventh day of the week as still continuing to be the Sabbath. In passing to the last branch of the subject, which will be treated in this article, we invite the reader to note the following facts, as we shall have occasion to employ them hereafter: 1. That the writer proceeds with his reasoning upon the hypothesis that the months at the time of the crucifixion were Jewish months, commencing with the new moon. 2. That the days were Jewish days, commencing and ending with the setting of the sun. These points we have previously urged, and are happy to see that they are conceded as being correct. In conclusion, we turn our attention to the remaining feature of the communication in the _Statesman_, _i. e._, that portion of the article which relates to the real matter in dispute, namely—granting, for the sake of argument, that the first day of the week was the one on which the Pentecost fell in the year under consideration—whether that fact necessarily affected the character of that day so as to mark it out as one which God had chosen as peculiarly his own. For, be it remembered, that—though the whole argument which has been made respecting the identity of those two days should be conceded—we should then simply be prepared to decide whether the facts agreed upon would prove what is claimed, or not.