proving his fidelity by obedience, or the disloyal justify his violation upon the plea of necessary ignorance. Shall man be more just than his Maker? Shall Christ—who, in every other respect, has, in matters of duty, furnished us with line upon line, and precept upon precept—be found, at last, upon this most important point, to have been unmindful of the highest interests of his followers? Most assuredly not. He that never slumbereth nor sleepeth, He that knoweth the end from the beginning, He who hath said, “Where there is no law there is no transgression,” has certainly never required his people to occupy a position in the face of their enemies so extremely embarrassing as that in which they would be compelled to ignore the plainest dictates of reason and Scripture, by seeking to condemn in the world a practice which is not necessarily immoral in itself, and against which there is no explicit denunciation of the Bible. Who, then, we inquire again, will furnish us from the sacred page the precept so remodeled as to meet the exigences of this case? Is it _larger_ or more _condensed_ than before? Does the first clause read, “Remember the Sabbath day, to keep it holy?” If so, it is well. Is the second in order expressed in these words, “Six days shalt thou labor, and do all thy work?” This, again, is good. But how is it with the third, “The seventh day is the Sabbath of the Lord thy God: in it thou shalt not do any work?” Here, unquestionably, the change must begin. Who among us, therefore, can produce the divine warrant for a reading of this passage which shall make it harmonize with the keeping of Sunday? Who dare declare, upon his veracity, that he has ever discovered in the sacred word an instance in which it has been so rewritten as to read, “But the _first_ day is the Sabbath of the Lord thy God: in it thou shalt not do any work?”