The point at issue with our present opponents consists chiefly as to the manner in which the Sabbath is to be applied. Its value they admit; its beneficent effects are acknowledged to be such that its divine authority can hardly be disputed: but while they argue with us in considering that the Sabbath was made for man, they differ widely from us as to the way and manner in which it is to be used, and as to the benefits to be expected or derived from its observance. We are compelled, from the language made use of, to say, that they regard the Sabbath as having been made for man, much as we believe that it was made for the animals that are placed under man’s government, and are thus made partakers of his life of labour. In consequence, the sort of rest that they anticipate in the Sabbath for man, differs only from that which is ordained for them, as the constitution of man differs from that of the brute creation, and requires a different species of rest, in reference to a different form of toil. The rest of the animal is provided for when the exaction of labour ceases, and natural wants are supplied. The rest for man, according to their view, is equally provided for, when liberty is given to body and mind, and the refreshment that is required by each, in order to supply the exhaustion that has taken place, is put within its reach. The wearied limbs require sleep, the wearied senses quiet; and the first object is to ensure the repose which the physical frame requires after its six days’ labour. In the case of man, however, when repose and quiet have produced this effect on the body, and the mind, regaining its activity, looks round for relaxation, there then ensues another necessity, for there is another want to be provided for; and something more must be done for the refreshment of the human system than had been found necessary before. An effort, therefore, is to be made to supply to all what seems the universal want of those who labour; and the wearied mind must have its food and rest, just as the wearied body has had before, in order to perfect the object for which the Sabbath is appointed.