Review and Herald, Vol. 44, No. 23. (12/1/1874)

Review and Herald

Dec 1, 1874

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Dec 1, 1874

A SHORT SERMON ON DOING GOOD.

By Albert Stone

TEXT: “Withhold not good from them to whom it is due, when it is in the power of thine hand to do it.” Prov. 3:27.

The Scriptures are the development of the divine benevolence. The above text is a gospel sentiment. But the gospel is not alone in manifesting the goodness of God. The same principle that moved the Father to give his Son to redeem the world, moved him to dispense the law as a rule of government of his creatures. God requires of men that they should imitate him in doing good to mankind.

And this requirement has a moral basis, and rests on the relations we sustain to God and our fellows. The obligation to do good to others is not a mere compliment, but a necessity. It is interwoven with all our interests that pertain to this world and the next. Nor is it left to us to measure the extent of our benevolence by any standard which our own feelings may erect. To possess real value it must be exercised according to a rule which God has prescribed.

The extent of benevolent action definitely set forth in the text that stands at the head of this article, “when it is in the power of thine hand to do it,” is an exact measure. It requires no more and can accept of no less.

To do good to others, then, to the extent of our power is not an act of complaisance merely, but a debt as verily as a note of hand for value received.

A note of hand is based on certain relations existing between the parties. The obligation to benevolent action is based on the relation we sustain to God and our fellow-men, and is made plain, in both testaments, and is enforced by the law of God, and the example of Christ. The motive that moved the Saviour to the greatest acts of self-denial and suffering ever witnessed on earth, was, “The joy that was set before him.” Heb. 12:2. In view of saving lost men and honoring his Father’s law, the sufferings and shame of the cross became endurable.

It will not be denied that the love and benevolence of Christ were to the extent of his power. Let the same motive move us in our spheres of action.

The field for benevolent effort was never greater than now nor the calls more pressing. Men are perishing for lack of knowledge. The masses are in darkness. Honest-hearted men and women are ensnared in the entanglements of sects and creeds, and the traps of Satan. Have we power to do them good? Is there any light to which we can point them? Can we do anything that will help them break the snare of the devil and discern the signs of the present time?

There certainly is something we can do for them, and instead of a burden should it not be our joy to do it, and that to the extent of our power? Will there be any excuse for us in the Judgment if we fail to do all that is in the power of our hand to do? Doing a little in the direction of duty will never accomplish what God requires us to do.

When shall we wake to the testimony of the Spirit, “Not one half done that should be?” Has the angel recorded this testimony in Heaven, and shall we meet it in the day of God?

Oh! when will the message, “Thou must prophesy again,” be fulfilled at this poor, dying rate? But this work is moving and some are doing more, perhaps, than would be required, or than they have power to continue to do, because others are not doing what they should. I have no spirit of fault-finding while I write, but I would stir up the minds of young men and others to feel more deeply in regard to their own individual and respective duties in this work.

Volunteers! volunteers are called for. Who will volunteer, yield to conviction of duty and take hold of the work just as God would have them to do? It is not a drudgery, but a privilege to work in the vineyard of the Lord.

There is a joy set before the faithful servants of the Lord as there was before Christ. His joy consisted in saving others; ours consists in sharing in that work; his, in reigning on the throne of David; ours, in being subjects of his righteous government, in the prospective gift of immortality, and in seeing the King in his beauty.

Christ endured and overcame in view of the joy set before him. Let the same motive stimulate us to endure hardness as good soldiers, and afflictions as seeing him who is invisible, and to sacrifice and labor for others’ benefit to the extent of our power.

My heart goes out after the dear workers in the cause as I read the weekly reports from the broad and whitening field. If encouragement from my poor pen could reach them, I would cheer their hearts and make them glad. I would say to each, Fear not, for God is with you; be not dismayed, for he is your God. Jesus in the sanctuary pleads for your success, the third angel with a host of associates watches over you, soon victory will come, and then the golden gates will welcome you.

Thanks be to God, Joel’s trumpet is being blown in Zion. The alarm is sounding in God’s holy mountain, and soon the day of the Lord—the dark and cloudy day to all the wicked of the earth—will be here.

Morality of the Sabbath and its Importance.

By Dudley Marvin Canright

When the claims of God’s holy Sabbath are presented, and its observance is urged upon the people, then every effort is made by its opponents to belittle the Sabbath as an institution of but trifling account. It is said to be only a ceremonial precept given simply for man’s convenience, and that its observance or non-observance is a matter of little importance. While it is admitted that all the other precepts of the decalogue are moral, and their observance all-important, yet it is asserted that the fourth commandment is of a very different nature, containing no test of moral character. The only importance that is attached to it is as a day for physical rest and religious gatherings.

While the Sabbath is regarded in this light, of course men will not feel very particular about observing it. We propose, therefore, to show that the nature and design of God’s Sabbath day is as much higher than this view of it as heaven is higher than the earth; that it is not only a moral institution, but that it is the most important precept in the whole decalogue. In proof that the Sabbath is a moral precept we offer the following facts:—

I. Moral duties and precepts are such as grow out of the attributes of God. Creative power is the distinguishing attribute of the living God, and the Sabbath grew directly out of the exercise of this attribute in the creation of the world.

I do not see how the truthfulness of this proposition can be denied by any one. Why are we morally bound to serve God? Because he created us and all the blessings which we enjoy. None will deny that this is the basis of all our duties to God. A little reflection will show that it is not so much the wisdom, or the justice, or the holiness, or any other attribute of the Deity, as it is his act of creating us, which makes it our moral duty to obey him. Notwithstanding God is infinitely wise, just, holy, &c., yet could we bring ourselves into existence and sustain ourselves without his aid, we would be under no obligation to serve him. This is an important fact which we wish the reader to weigh carefully. It is, then, God’s attribute of creative power above all others, that is the basis of all our moral duties to him. He made us by his power as a Creator, and by his power he can destroy us; hence he has a perfect right to say what we shall, or shall not, do. So Paul argues in Rom. 9:20–23. Now the very basis of the Sabbath was God’s act of creating the world in six days and resting upon the seventh. “Remember the Sabbath day, to keep it holy. * For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day; therefore [for this reason] the Lord blessed the Sabbath day, and hallowed it.” Ex. 20:8–11; Gen. 2:1–3.

The foundation of the Sabbatic precept, then, is the same as that of all other moral precepts; and hence it must be moral.

II. The Sabbath, like all other moral precepts, rests upon eternal and unalterable facts.

In creating the world, God worked the first six days of the first week of time. He then rested upon the seventh day. That act made it his rest day, or Sabbath day. Sabbath is a Hebrew word, signifying rest. Hence the Sabbath day of the Lord signifies the rest day of the Lord. Therefore, when God had rested upon the seventh day, that day had thus become distinguished from all the other days of the week as God’s rest, or Sabbath, day. When a man is born upon a certain day, that day becomes his birth-day. No other day in the year is his birth-day. So the day upon which God rested, the seventh day, and no other, is God’s Sabbath day.

These facts of creation are just as true now as they were when the Sabbath was first given, six thousand years ago. Is it not as true now as it was then that God did work the first six days of the week? Certainly. Then these are still only working days, as the Lord has properly named them. “Thus saith the Lord God, The gate of the inner court that looketh toward the east, shall be shut the six working days; but on the Sabbath it shall be opened.” Eze. 46:1. Is it not also just as true now as it was then that the seventh day is God’s Sabbath day? Is it not still the day upon which he rested, and hence his rest day? Can you change your birthday from the day upon which you were born to one upon which you were not born? Of course not. Neither can the Lord’s rest day be changed from the day upon which he did rest to one upon which he did not rest. Has the first day of the week become the Sabbath (rest) day of the Lord? Impossible, because no day can become God’s rest day till he has first rested upon that day. But God never did rest upon any day except the seventh. Hence the Sabbath day of the Lord is unchangeably fixed to the seventh day. This will always remain a fixed fact while the earth stands, which will be eternally. For this earth is to be purified and become the everlasting abode of the righteous. Isa. 65:17–25; 2 Pet. 3:7–13; Isa. 66:22, 23. So long as days shall continue to succeed each other, so long must the seventh day continue to be the Creator’s Sabbath day. And so we read in Isa. 66:22, 23: “For as the new heavens and the new earth, which I will make, shall remain before me, saith the Lord, so shall your seed and your name remain. And it shall come to pass, that from one new moon to another, and from one Sabbath to another, shall all flesh come to worship before me, saith the Lord.” This evidence proves my proposition true, that the Sabbath is founded upon unchangeable and eternal facts, the same as all moral principles are. Here, also, it seems to me that all must admit the truthfulness of this proposition.

III. The principle of every moral precept existed before the fall, and would have existed if man had never fallen. This is true of the Sabbath. But all ceremonial precepts were introduced after the fall, to shadow forth redemption.

Here again we find that true of the Sabbath which is true of all moral commandments, viz., that it was a primary institution existing before the fall of man. But this is not true of any ceremonial statute. Idolatry, image worship, profanity, lying, stealing, &c., would all have been as morally wrong before the fall as after. Hence moral duties may be defined as those resting upon primary principles, or those which did exist before man fell, or before any remedial system was instituted. Ceremonial precepts are those which came in consequence of the fall, and which would never have existed but for sin. They grew out of the creature’s action as a sinner, and shadowed forth his coming redemption. This is a plainly marked and undeniable distinction between moral and ceremonial precepts. Now we only have to ask to which of these two classes the Sabbath belongs, in order to determine whether it is a moral or a ceremonial precept.

Only one answer can be given to this. Every fact and principle upon which the Sabbath ever was based did exist before Adam sinned. Creation’s work was ended, and the Lord’s rest upon the seventh day was in the past. God had placed his blessing upon the seventh day and had set it apart to a sacred use. Thus the record reads: “Thus the heavens and the earth were finished, and all the host of them. And on the seventh day God ended his work which he had made; and he rested on the seventh day, from all his work which God created and made. And God blessed the seventh day, and sanctified it; because that in it he had rested from all his work which God had created and made.” Gen. 2:1–3.

This is a plain, chronological narration of what occurred in Eden. God worked six days, rested the seventh day, blessed it, and then sanctified it. Sanctify is thus defined by Webster: “To separate, set apart, or appoint, to a holy or religious use.” Then the Lord did set apart to a holy use the seventh day in Eden. Every reference afterward to the origin of the Sabbath always points back to Eden. See Ex. 16:23; 20:8–11; 31:17; Mark 2:27. The Sabbath is a memorial of creation as I will soon show; and hence became necessary as soon as creation week was ended. But what were types, and shadows, and ceremonies

for? To point to redemption through Christ who was to come. Col. 2:17; Heb. 10:1. But these were given only until man needed redemption; and he did not need redemption till after he had sinned.

But the Sabbath was given before man sinned, and hence was not a typical or ceremonial institution. So we find that the Sabbath is a primary institution, all the reasons for which, like every moral precept, existed before the fall.

The following established principle in law applies in this case: “Where there is no law by statute, but a reason for such law exists, the law itself is presumed to be in force.”—Broom’s Legal Maxims.

Every fact and reason upon which the Sabbath was founded did exist before man fell in Eden. Hence the record in Gen. 2:1–3 is true and reasonable, which says that God made, blest, and set apart the Sabbath day in Eden. Hence it cannot be typical or ceremonial. D. M. CANRIGHT.

THE REST THAT REMAINS.

There is a home above the skies, Where sin and sorrow never come— A home unseen by mortal eyes, The Christian's everlasting home, There is a home Where sin and sorrow never come.

Within that home a rest remains, For those who reach that land of rest; Where all shall sing immortal strains, The habitation of the blest. There is a rest Where those who live are ever blest.

No chilling blasts, nor ice, nor snow, Shall ever reach that happy shore, Nor summer noontide's scorching glow, Where friends shall meet and part no more. That happy shore Where we shall meet and part no more.

A glorious crown of righteousness Shall be the lasting, sure reward— The purchase of redeeming grace— Of all who love and serve the Lord. The sure reward Of those who love and serve the Lord.

—Sel.

“Gone to Jesus.”

By M. Wood

I WAS conversing with a gentleman a few days ago, who had recently buried his wife, who made use of the following language: “My dear wife has gone to dwell with Jesus. She is now an angel in Heaven, occupying a mansion prepared by Jesus,” &c. If this is true that our friend's wife is now enjoying the society of God, of Christ, and the holy angels, it must have been by a special manifestation of God's power, for it is contrary to the teaching of our divine Lord.

Jesus, after comforting his sorrowing disciples, says, “Let not your hearts be troubled; ye believe in God, believe also in me. In my Father's house are many mansions; if it were not so, I would have told you. I go to prepare a place for you, so that when you die you may come where I am.” Is that the way it reads? Let us look at the third verse: “And if I go and prepare a place for you; I will come again, and receive you unto myself; that where I am, there ye may be also.” John 14:1–3.

In the preceding chapter Christ says: “Little children, yet a little while I am with you. Ye shall seek me; and as I said unto the Jews, Whither I go, ye can not come, so now I say to you.” But why not go to Christ at death? According to the great plan of salvation, they who die in Christ must wait until Christ comes for them. And as there can be but one second coming of Christ, it would be preposterous to affirm that the second coming of Christ was at death.

Christ's second coming will be no private affair; for every eye shall see him. Rev. 1:7. “For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God; and the dead in Christ shall rise first; then we which are alive and remain, shall be caught up together with them in the clouds, to meet the Lord in the air; and so shall we ever be with the Lord.” 1 Thess. 4:16, 17. Says the inspired writer, “Marvel not at this; for the hour is coming, in the which all that are in their graves shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.” John 5:28, 29. Paul, the great apostle, had no idea that he should go to Jesus at death; for, said he, “Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day; and not to me only, but unto all them also that love his appearing.” 2 Tim. 4:8. And unto them that look for him shall he appear the second time without sin unto salvation.

The second coming of Christ, is not a mystical, spiritual coming, but a personal appearing. Acts 1:9–11. The last testimony of Jesus is, “Behold, I come quickly; and my reward is with me, to give every man according as his work shall be.” Rev. 22:12.

If our friend's wife has received her reward, and gone to those bright mansions above, she is more favored even than the patriarch David, whose sepulcher is with us unto this day. Acts 2:29. These are but a few of the many texts of Scripture that plainly and definitely speak of Christ's second coming and the time of the saints' reward. We find no scripture which teaches us that Christ leaves the heavenly sanctuary, where he now officiates as our high priest, and descends to this earth every time a soul dies, to take it to the realms of bliss. But we do find Scripture proof that, when Christ finishes up his work in the holiest of all, he will appear in the clouds of heaven with power and great glory, and will then send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds. Matt. 24:30, 31. This is the time for the sleeping saints to be taken to the “home over there.” One sign more to be fulfilled, then shall be seen coming in the clouds Jesus with his retinue of angels. Then, if our sister's works are found perfect before God, will she be changed to immortality.

M. WOOD.

Boston, Mass.

Prophecy.—No. 12.

By W. H. Baisdell

With a brief examination of a few facts concerning a line of prophecy commencing with Rev. 14:6, we shall now bring this series of articles to a close. Three angels are here brought to view, each bearing a distinct message of truth to the inhabitants of earth. These messages are immediately followed by a representation of the Son of man after taking his seat on the great white cloud upon which he comes forth to reap the harvest of the earth. Verses 6–16.

Instead of wild and ferocious beasts, we here find symbols of holy angels; therefore we may rightly conclude that the work here predicted must be of an entirely different character from that of the other lines of prophecy previously examined.

We understand that each of these messages is designed to symbolize an important work and movement in which the people of God will be engaged at the time to which the prophecy relates, and it is not unreasonable to suppose that literal angels will have charge over that work. From this we may at once see that the symbols used are peculiarly appropriate.

To what period of time do these messages apply, and when may their fulfillment be properly expected?

That the last of the three applies to a period just prior to the second coming of Christ is evident from the fact that it is immediately succeeded by a representation of that event. Verses 9–16.

The message of the first angel as given in verses 6, 7, reads as follows:— “And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, Fear God, and give glory to him, for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters.”

This is called another angel, not because there were any in this series that preceded him, but because John had previously seen an angel flying in a similar manner. Chap. 8:13. From the fact that this angel preaches the gospel to them that dwell on the earth, we see that this must refer to a movement which takes place here on earth during probationary time.

This everlasting gospel which he preaches is the same gospel that is called, in Matt. 24:14, the gospel of the kingdom; but as proclaimed by this angel it has the additional truth that the kingdom is near at hand. An eminent writer on the prophecies says: “The burden of this angel was to be the same gospel which had been before proclaimed, but connected with it, was the additional motive of the proximity of the kingdom. No mere preaching of the gospel without announcing its proximity could fulfill this message.”

The apostles did not preach this message. They reasoned of righteousness, temperance, and a judgment to come. Acts 17:31; 24:25; and they cautioned any against entertaining the idea that the day of Christ would come till after the great apostasy and the predicted career of 1260 years of papal supremacy. 2 Thess. 2:1–4. And the prophecies upon which this proclamation is based, are closed up and sealed to the same time, 1798. Dan. 12:4; 11:31–35. The first angel’s message can therefore be given only by a class of people who live in the generation when the end is just at hand.

This message met its fulfillment in the great Advent proclamation, especially from 1840 to 1844, as set forth by William Miller and others. The class of people who fulfilled this message, showed from the prophecies by unanswerable arguments that the hour of God’s judgment was at hand. This fact they proclaimed to the world. In so doing, they were giving the first angel’s message. This message was true, and in preaching that the hour of God’s judgment was at hand, they were preaching the truth. The judgment here announced is the investigative judgment, which must take place prior to the second coming of Christ; for when he comes, the righteous dead are raised, and the righteous living are changed to immortality, in a moment, in the twinkling of an eye; 1 Cor. 15:51, 52; 1 Thess. 4:16, 17; therefore it must be determined before Christ comes, who of the dead shall have part in the first resurrection, Rev. 20:4–6, and who of the living are worthy to be changed to immortality.

This work of judgment was what was announced by the angel of Rev. 14:6, 7, and this work has been going on in the courts of the heavenly sanctuary since 1844. Though this message in regard to the time when this work of judgment would commence was correctly preached by the Advent people, yet by an improper understanding of the work of judgment, and the closing work of our great High Priest in the heavenly sanctuary, they came to the conclusion that Christ would come to this earth in 1844,—an event which the message did not show would take place at that time.

The fact that they were disappointed in not witnessing the coming of Christ as they expected, affords no reason for rejecting the great truths proclaimed by them in regard to the ending of the prophetic periods, and the beginning of the work of judgment at that time. We learn that in the days when Christ was here on earth, though his disciples understood some of the great truths concerning him and his work, and though they accepted him as the promised Messiah, yet they did not understand all the truth concerning him; they did not see that he must be crucified and rise again; thus they were led to believe that when he rode into Jerusalem, he was going to be established as temporal king; Matt. 21:8, 9; but in a short time they met with a sore disappointment, when they saw him taken and crucified. But as they received further light, the subject was divested of all difficulty, and they could clearly see in what their mistake had consisted, and rejoice again in the blessed hope as the further light dawned upon their minds. Luke 24:13–53; 1 Pet. 1:3.

So in regard to the Advent movement from 1840 to 1844. Those engaged in that message understood a part of the truth concerning the setting of the judgment and the second coming of Christ—but not all; thus they came to a wrong conclusion in regard to the coming of Christ in 1844; but further light upon the subject as obtained from the Scriptures concerning the investigative judgment and the closing work of Christ in the sanctuary above, has caused those of the Advent people who have received that light to greatly rejoice in the beauty and harmony of the great truths concerning the work predicted in the three messages here brought to view.

Thus we see that this line of prophecy commences with the great Advent movement to which we have referred, and reaches to the second coming of the Son of man on the great white cloud.

The Second Angel’s Message.

“And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.” Verse 8.

What is meant by Babylon? The figure is taken from the ancient city of Babylon which took its name from the confusion of tongues that occurred there. Gen. 10:10; 11:9. We therefore think it is evident that by “Babylon” is here meant the great mass of confused and corrupt Christianity, and that her fall was a moral fall, caused by rejecting the great and important truths of the first message.

One writer on this subject says: “We unhesitatingly apply the Babylon of the Apocalypse to all corrupt Christianity. The term, signifying confusion, is perfectly applicable to the many different creed-bound sects, each holding different sentiments, and all united with the world.”

The same writer also says: “It is a fact that the announcement, ‘Babylon is fallen,’ was made in 1844, and that the burden of that message, which called out fifty thousand from the different churches, closed in the autumn of 1844. This movement being local, the angel is not said to make his proclamation with a loud voice. The first and the third being world-wide messages, are said to have been given with a loud voice.”

Much testimony might be given from many leading church journals published in 1844, to show that the churches themselves were at that time conscious of their fallen condition.

We give two brief extracts on this point:—

The Christian Palladium, of May 15, 1844, speaks as follows: “In every direction we hear the dolorous sound, wafting upon every breeze of heaven, chilling as the blasts from the icebergs of the north—settling like an incubus on the breasts of the timid, and drinking up the energies of the weak; that weariness, division, anarchy, and desolation, are distressing the borders of Zion.” The Philadelphia Sun, of Nov. 11, 1844, has the following: “The undersigned ministers and members of various denominations in Philadelphia and vicinity, solemnly believing that the present signs of the times—the spiritual dearth in our churches generally, and the extreme evils in the world around us, seem to call loudly on all Christians for a special season of prayer, do therefore hereby agree, by divine permission, to unite in a week of special prayer to Almighty God, for the outpouring of his Holy Spirit on our city, our country, and the world.”

From this fallen condition they have never arisen. Pride, formality, and a love of the world, are still ruling characteristics of the mass of the popular Protestant churches of this country and the world.

This fallen condition of the churches was seen by the Advent people, and they raised the cry, “Babylon is fallen.” Thus did they fulfill the message of the second angel.

W. H. Baisdell.

(Concluded next week.)

The Law the Standard.

By P. W. Baker

“HOWBEIT in vain do they worship me, teaching for doctrines the commandments of men. For laying aside the commandment of God, ye hold the tradition of men, as the washing of pots and cups; and many other such like things ye do. And he said unto them, Full well ye reject the commandment of God, that ye may keep your own tradition. For Moses said, Honor thy father and thy mother; and, Whoso curseth father or mother, let him die the death; but ye say, If a man shall say to his father or mother, It is Corban, that is to say, a gift, by whatsoever thou mightest be profited by me; he shall be free. And ye suffer him no more to do aught for his father or his mother; making the word of God of none effect through your tradition.” Mark 7:7–13.

We think that this scripture is as applicable to-day as when it was first spoken. It was for violating one of the ten commandments, or changing one of them, that the Lord condemned them. He said, “In vain do they worship me, teaching for doctrines the commandments of men.” Is not “Remember the Sabbath day to keep it holy” as positive a command as is the command, “Honor thy father and thy mother”? They are each one of the ten commandments delivered on Mount Sinai by the great Law-giver.

Let us apply the foregoing to our time. Howbeit in vain do they worship me, teaching for doctrines the commandments of men. For laying aside the commandment of God, ye hold the traditions of men, as the keeping of Sunday, the first day of the week, and sprinkling, and such like things [which God has not commanded]; full well ye reject [margin, frustrate] the commandment of God, that ye may keep your own tradition; for God commanded, saying, Remember the Sabbath day to keep it holy. The seventh day is the Sabbath. Ex. 20:10. But ye say, If a man keep Sunday, the first day of the week, he is free to violate the Sabbath, the seventh day, or do common labor on that day, thus making void the commandment of God by your tradition. Says James, “For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all. For he that said, Do not commit adultery, said also, Do not kill. Now if thou commit no adultery, yet if thou kill, thou art become a transgressor of the law.” James 2:10, 11. Let us see how it will read if we apply it to the violation of the Sabbath; for it is the same law. For whosoever shall keep the whole law, and yet offend in one point, is guilty of all; for he that said, Do not commit adultery, and, Do not kill, also said, Remember the Sabbath day to keep it holy. . . . The seventh day is the Sabbath. Now if thou dost not kill nor commit adultery, yet if thou dost not remember the Sabbath day, to keep it holy, thou art become a transgressor. Why not? Let us so speak and so do as those that shall be judged by the law of liberty.

P. W. BAKER.

Kellogg, Iowa.

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