Enough has already been written in these columns, in disproving the opposing theories, to show that this theory of the Sabbath is the true one. Two things being admitted, there appears to be no escape from this theory. Let it be admitted, first, that God instituted the Sabbath for all mankind, and that its law is of unchanging as well as universal application. This is readily conceded by those with whom we are now in discussion. Then, in the second place, let it be admitted that the inspired apostles, under the guidance of Christ and his Spirit, and with their manifest approbation, ceased to observe the seventh day, and actually observed the first day of the week. This our opponents are very loth to admit. But the testimony given by us at considerable length is simply overwhelming and incontrovertible. The third theory, and it alone, harmonizes the immutable law of the Sabbath with the actual change of day. In further confirmation of the correctness of this theory, it remains for us, in concluding this discussion, to show that this third theory accords with the fourth commandment, and meets every aspect of the design of the institution of the Sabbath. The principal feature of the design of the Sabbath is the setting forth of God’s sovereign control, as creator, of man and the time of man, as God’s creature. Called into being by the Creator, and made lord over the irrational and material creation, man was taught that his time was to be used for God’s honor. It was a trust from the Creator; and that man might not forget this, one-seventh of the time in regular recurrence was marked out to be consecrated specially to the Lord of all. This is the very idea in the commemoration of the work of creation. It is to keep alive the knowledge of God as the Creator and Sovereign Ruler of man. To commemorate the creation, is to keep before the mind, week by week, the duty of using our time for the honor of the Author and Upholder of our being. Nor is the example of God’s resting the seventh day made insignificant by this theory of the Christian Sabbath. “In six days God made the heavens and the earth, and rested the seventh day.” God’s people in different parts of the world do and must begin their work at different times, and yet in each locality they labor six days and rest the seventh. It is the proportion of time which is the law of the commandment, enforced by the divine example; and hence the Christian Sabbath, in the true import of the commandment, is as really the seventh day as the Jewish Sabbath. The Christian labors six days, and not the seventh, according to the divine example and the divine command.