ALTHOUGH the arguments which we use for the support of the Sabbath stand in no special need of corroboration, the reader will be pleased with the following testimony. We commend it to Sunday-keepers, for whom it was especially designed. It is gathered from a discussion on the Sabbath question between J. N. Brown, D. D., and W. B. Taylor: Dr. WHATELY says, "If the precepts relative to the ancient Sabbath are acknowledged to remain in force, then the observance of the first day of the week, instead of 'the seventh,' becomes an unwarrantable presumption." (Essay on the Sabbath.) On the argument for Sunday drawn from the expression, "After eight days," [John xx, 26,] we have the following: "HEYLIN, an English Divine of the seventeenth century, observes upon the passage in dispute, 'But where the Greek text reads it μεθ' ἡμέρας ὀκτὼ (post octo dies in the Vulgar Latin—"after eight days" according to our English Bibles), that should be understood rather of the ninth or tenth, than the eighth day after.'" (History of the Sabbath.) It is claimed that Christ frequently met with his disciples on the first day of the week, and this proves that this day has taken the place of the Sabbath of the decalogue. On this MILTON remarks: "Even supposing, however, that it had been so, still the assigning this as a reason for the institution of a new Sabbath is a matter solely of human inference, since no commandment on this subject, nor any reason for such institution is found in all Scripture." †Christian Doctrine, Book ii, chap. 7. On 1 Cor. xvi, 2, we find the following: "The old SYRIAC version renders this passage, 'Let every one lay aside, and preserve at his own house.' ERASMUS (A. D. 1520) paraphrases it: 'Upon the first day of the week (that is to say, in the Sunday) let every one of you set aside at home, and lay up as much as he for this purpose thinketh meet.' (Paraphrase in loco.) TYNDALE (A. D. 1534) translates it: 'Upon some Sunday (sondays) let every one of you put aside at home, and lay up whatsoever he thinketh meet, that there be no gatherings when I come.' The GENEVA translation (A. D. 1557) is similar: 'Every first day of the week let every one of you put aside at home,' &c." "The inference deduced from 1 Cor. xvi, 2,' says MILTON, 'is equally unsatisfactory [with that deduced from Acts xxi]; for what the apostle is here enjoining is not the celebration of the Lord's day, but that on the first day of the week (if this be the true interpretation of κατὰ μίαν σαββάτων, per unum sabbathorum) each should lay by him, that is, at home, for the relief of the poor; no mention being made of any public assembly, or of any collection at such assembly on that day.' (Christian Doc. b. ii, ch. 7.) "From the last clause of the verse it has been urged, says WHITBY, that for each 'to lay by in store,' must signify, 'to put into a common box his charity; because if they had kept it 'at home,' there would have been need of gathering it when the apostle came. But,' he justly replies, 'the expression ἕκαστος παρ' ἑαυτῷ τιθέτω, 'let every one place it with himself,' admits not this sense.'" (Annotations in loco.) To this we may also add Campbell's translation as follows: "On the first day of every week let each of you lay somewhat by itself," &c. From all which it appears that the impression of 1 Cor. xvi, 2 into evidence for Sunday is a comparatively modern idea.