In this way, also, the true theory of the Christian Sabbath meets the design of the institution as it was intended to arrest the current of the outward life and lead up the soul to unseen and eternal verities. And here there is a most important argument for the change of the day for Sabbath observance. It is most reasonable to believe that, if there be any work which more gloriously manifests the perfections of God, and serves better to turn the thoughts of men to things above, than the work of creation, the day which commemorates such a work would be the appropriate time for Sabbath observance. So far as the essential idea of the Sabbath connects itself with a particular day, the argument is of great weight in favor of a change from the seventh to the first day of the week. The weekly division is the main thing, let the week begin when it may. It may begin on what we now call the third, or fourth, or any other, day. It will matter little. But as the first day, in our enumeration of the days, will always bring to mind the great work of redemption, accomplished by the Saviour, who on the first day of the week rose from the dead, the observance of this day as the Sabbath best answers one of the principal designs of that institution. And then, how fittingly does the observance of the first day, the day of the Lord’s resurrection, correspond to the design of the Sabbath as a foretaste of the heavenly rest—the _Sabbatismos_ or Sabbath-keeping that remains for the people of God. Rejoicing here on the Christian Sabbath in what our Redeemer has done for us, we look forward with joyful anticipations to the many mansions which he has gone before us to prepare, that we may be “forever with the Lord.” “Bright shadows of true rest; some shoots of bliss; Heaven once a week; The next world’s gladness prepossessed in this, A day to seek Eternity in time; the steps by which We climb above all ages; lamps that light Man through his heap of dark days; and the rich And full redemption of the whole week’s flight. ‘The milky way chalked out with suns; a clue That guides through evening hours; and in full story A taste of Heaven on earth; a pledge and cue Of a full feast; and the out-courts of glory.’” A REJOINDER. “THE TRUE THEORY OF THE CHRISTIAN SABBATH.”