The next instance of his appearing is very far from corroborating the opinion that he sanctioned the first day as the New Testament Sabbath by appearing on it; for the disciples, or some of them, were fishing at the sea of Tiberias, and consequently were not observing the first day as a Sabbath. Indeed, this appearance must have taken place as late as the second day of the week, if not later; for they had been engaged in fishing, as the record will show, the day before he appeared to them. And they could not have been so engaged on the _seventh_ day, because it would have been contrary to the universal and unbroken practice of their nation. Hence it could not have been on the first day of the week that Christ appeared to them. It must have been on the second or some later day of the week. The argument, therefore, from the several appearances of Christ, amounts to nothing. The next, and the principal argument for the change of the Sabbath, is the supposed Apostolic practice of meeting on the first day of the week for public worship and the breaking of bread. It is often confidently affirmed, that the keeping of the first day instead of the seventh is sanctioned by Apostolic usage. The proof of this position rests mainly on two passages. Let us examine them. The first is Acts 20:7. "And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow, and continued his speech until midnight." But is there any thing in this transaction, or the attendant circumstances, which clearly and undeniably proves an Apostolic example in favor of a new Sabbath, or of keeping the first day of the week, in any manner, as a substitute for the former institution? Surely there is not. The passage does not so much as prove that the practice of meeting for worship on the first day of the week was then common and general. But if it did, it would not determine the change contended for. There is nothing said in the narrative, which characterizes it as a Sabbath. Assembling for public worship is proper on any day of the week; and so is the breaking of bread. The Supper was first administered on one of the six working days; and there is nothing in the Scriptures which restricts its subsequent administration to a particular day--not even to the authorized Sabbath. Besides, in this case, the breaking of bread was deferred till after midnight. Of course, according to the Jewish reckoning of time, it was attended actually on the second day; and this must have been the case, also, according to the prevailing custom among observers of the first day, of commencing the day at midnight. It seems, therefore, that the Apostle and his brethren were not very precise in regard to its being done on the first day. Let the most be made of this passage, and it lacks a divine designation of the first day as the Christian Sabbath; and hence it is entirely wanting as to