rday
evening, two nights; Sunday evening, three nights. Now for the days:
Saturday, one; Sunday, two; and Monday three. But to make it three, the
resurrection must be on Monday evening, at 6 o'clock, and the scripture
says he arose in the morning! Then if you wait until Tuesday morning, you
make it just three and a half days and four nights, and _your_ Sabbath
commences on Monday. But if you say it must be Monday morning, then you
have but two days and twelve hours. You say this would be the third day,
just as I say--true, but this text says "three days." Besides, you say in
your second article, "some have been so _vain_ on this point as to count
the day of the crucifixion, one; the next day, one; and then the morning
while it was yet dark, one; and therefore the third day. _This is almost
wicked._ Does not Jesus Christ in whose word we trust--say three _nights_?"
Yes, sir, and does he not as expressly say three _days_, too? If we are
almost wicked in counting, as _you_ say, then all the evangelists were,
Mark and Luke especially. I say there is no other rule but the one you
call us _vain_ for using. If it is almost wicked to count a part of the
first day, for one day, by what authority do you count a part of the last
day, for one day? The scripture no where says, _two_ days, and _three_
nights.

And then as I have shown where you borrowed a part of a night, by counting
Friday night for one of your three nights, when you insisted upon it that
it was past, because the disciples had no time left of Friday to even
prepare their spices. Did you not see that if you claimed six hours of
Friday, to break the scriptures, that the disciples would have just as
much time to prepare for the Sabbath? How is it that you do not understand
what the angel Gabriel said should be in the last days: "But the wicked
shall do wickedly, and none of the wicked shall understand." I really hope
no one will be troubled with your forthcoming article. It would be far
easier for you to shovel the Alleghany mountains into Lake Ontario than to
attempt to gain one day, or prove that we have lost one.

Your threat about the fallacy of history, and what you will do about it,
is also vain; yet, if you could do so, the bible is a sufficient rule in
this case. You have therefore made but two and a half days and two nights,
and work it which way you will, you will fail. You cannot destroy the
validity of the other eighteen texts.

It is clear that the Jewis