portion of any day from the stand-point of the previous evening, to allude to it as "the morrow," we cite the following passages: "Then the soldiers, as it was commanded them, took Paul, and brought him by night to Antipatris. On the morrow they left the horsemen to go with him, and returned to the castle." Acts 23: 31, 32. "Saul also sent messengers unto David's house, to watch him, and to slay him in the morning; and Michal, David's wife, told him, saying, If thou save not thy life to-night, to-morrow thou shalt be slain." 1 Samuel 19:11.

In addition to the above texts, we might quote the authority of Mr. Howson, who is so justly complimented for his scholarship by the writer. He cannot be charged with leaning toward our views of the Sabbath, and, therefore, if he had any bias in the case, it would be against, and not in favor of, the position which we are trying to maintain. If there was really any force in the criticism which is offered respecting the use of the preposition and the term with which it is connected, assuredly the discriminating eye of this gentleman would not have allowed it to escape detection. Nevertheless, he, as the writer admits, deliberately decides, while examining at length the very passages now before us, that the events there spoken of, journey and all, did transpire on the Sunday. In doing so, it follows, as a matter of course, that he did not regard the difficulty which is urged concerning the words, "on the morrow," as one at all formidable.

Thus much by way of a brief refutation of the diversity theory for the commencing of the days of the Bible. We have seen heretofore, that, if the advocate of this theory were right and we wrong, he has lost to his cause the three precedental meetings of John 20:19, John 20: 26, and Acts 20:7, since they occurred on the second, and not the first, Jewish day of the week. Let us now view the situation from the stand-point of one who believes that the sacred, instead of the heathen, method is followed consistently throughout the Scriptures. In Acts 20: 7, the text which is passing under review, it is said that there was a meeting held upon the first day of the week, and that Paul preached until midnight. It now becomes important to know on what portion of the first day of the week this meeting fell. By examining the record, we find the statement that there were many lights employed in the chamber where they were gathered. We know, therefore, that the meeting must have taken place during the dark portion of the first day of the week. But as we have seen that the Jewish day commenced with sunset, the only hours of darkness which belong to it were to be found between that time and the next morning. Advancing, we learn that, having spent the night in preaching, breaking of bread, &c., the apostle devoted the daylight portion of the first day of the week to the accomplishment of a journey of nineteen and a half miles, while his companions

sailed the vessel a greater distance round the headland to Assos. Here, then, is apostolic example for travel upon the first day of the week. The writer endeavored to escape this conclusion, by asserting that the meeting in question and the travel took place on the second day of the week. This view, we have met, and successfully answered. The record states that it was upon the first day of the week when they came together. It then proceeds to give a connected account of what transpired on that day, and among other things, is found the story of Paul and his companions starting for Jerusalem. Now, if the events related did really transpire on two days, instead of on one merely, as would naturally be inferred from the context, the burden of the proof is with our opponent. We rest the matter, therefore, right here. The only attempt which he has made has been a complete failure. That he thought it was the best he could do under the circumstances, we doubt not.

There remains now no item of difference between ourselves and the writer in the Statesman which should occupy us longer. For, between him and myself there is no room for dispute respecting the morality of traveling on the Sabbath, since, according to his own confession, the object which Paul had in remaining at Troas was that of a good "Sabbath-keeping Christian,” who was unwilling to violate the sacredness of holy time by the performance of secular labor. Here,

then, we pause. As we do so, we appeal to the judgment of the candid men and women who have read the criticism of our friend and our reply thereto. Did Paul conscientiously regard the first day of the week, while traveling on foot nineteen and a half miles upon it, and did Luke and his six companions, in sailing a much greater distance on the same hours, transgress the law of God, and ignore the example of Christ; or, did they look upon the first day of the week as one which God had given to man for the purposes of labor and travel? If you still decide that it was holy time, you must be able to reconcile their action with this theory. This, however, you can never do. If, on the contrary, you shall determine that they treated it as a secular day, then it remains so still, for its character has not changed from that day to this.

STATESMAN'S REPLY.

ARTICLE

SIX.

TESTIMONY OF PAUL AND JOHN TO THE FIRSTDAY SABBATH.

Two important portions of the inspired records remain to be considered. The first of these reads as follows: "Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye. Upon the first day of

the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come." (1 Cor. 16:1, 2.)

From this passage it is clear that the churches of Galatia, as well as the church at Corinth, or that Christians generally, were required to set apart a proportion of their worldly goods, as God prospered them, for benevolent purposes. It is also clear that the act of setting apart the required proportion of means was to be performed statedly, every week, on the first day of the week.

Whatever may be the correct interpretation of the words, "lay by him in store," enough is beyond all doubt and agreed upon by all, to show that the first day of the week was regarded by the apostle and the Christian churches as a special day, and one more fitting than others for the benevolent and religious duty enjoined.

The phrase rendered in our version "by him," is unquestionably an idiomatic Greek expression for "at home." (Compare Luke 24:12, and John 20:10.) And even if we understand this phrase to be connected with the word rendered, "in store," which is a participle signifying "treasuring up," the proof of first-day sacred observance is still clear and strong. But the true connection of the words, "at home," is with what precedes. "Let every one place or devote at home." Place what? The answer is not hard to find-a proportion of the weekly earnings; a suitable part of what God in his bounty had given. When this proportion was separated by each Christian at home, from the rest of his weekly earnings, it was to be treasured up. But where? This is the important question. Where was the money