To that they must be brought, again and again. Its import must be patiently taught, its sacredness must be thoroughly inculcated. Let them but be satisfied by _sound logic_ that the divine statute is explicit in its demands for a strict observance of the first day of the week, let them be thoroughly educated into the idea that they are under its jurisdiction, and let them be instructed that this whole movement proceeds upon this religious conviction, and you have laid a foundation which will uphold a structure of imposing dimensions and enduring character, the cornerstone whereof is the fear of God, and an acknowledgment of his presence in the affairs of men. But how is it in the case in question? Is the commandment of a nature such as to support, in every particular, the tenets presented by the reform under consideration? This is really the vital point. Let it speak for itself. It is the fourth of the decalogue which is urged: “Remember the Sabbath day, to keep it holy. Six days shalt thou labor, and do all thy work; but the seventh day is the Sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates: for in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the Sabbath day, and hallowed it.” If this is not a Sabbath law, then there is none in existence; for, _mark it_, this is the only instance in all the Scriptures in which it will be claimed by any one that we have a positive command for the observance of the Sabbath. So far, therefore, as the first day of the week is concerned, its friends have this advantage, that, if they but succeed in resting it upon this commandment, their labor is ended; for it—_i. e._, the commandment—has no rival. All that is needed, consequently, is a clear, pointed exegesis showing that the day in question is the one, the observance of which the divine Lawgiver has required. But, unfortunately, such an exegesis would be beset with difficulties. To begin with, Who shall be able to harmonize the declaration which the commandment contains in these words, “The _seventh day_ is the Sabbath of the Lord thy God: in it thou shalt not do any work,” with the utterance of those who, on the contrary, say that the _first day_ is the Sabbath of the Lord, and must be observed as such? The divine Lawgiver—as if determined that there shall be no room for debate in regard to the day which he had in his mind—has identified it in a manner such as to leave no room for dispute. In the first place, he announces his willingness that six days of the week should be devoted to secular employment, “Six days shalt thou labor, and do all thy work:” then follows the disjunctive, “but—the seventh day is the Sabbath of the Lord thy God: in it thou shalt not do any work.” Here it is made plain