This object--the promotion of Zion's welfare--could not be accomplished, unless the day were strictly a Sabbath; that is, a day of rest from all sorts of work. It is not sufficient that the day be merely an honorable day--a notable season, or a day for holding religious meetings. If men are not obliged to intermit their worldly business, and that too by the express authority of God, they will give themselves but little trouble to repair to a place of worship. Or even should they go, their minds would be so filled with the world, that the instructions from the desk would be as seed cast upon the way side. Even with regard to the Christian himself, how could the life of God be maintained in his soul, by an attention to religious duties just barely for the short space allotted to the public assembly? It would be impossible. His soul would be eaten up by the world. Public opportunities must be followed up by secret prayer, and close meditation in the sacred word. For this, one entire day in seven is little enough. The experience of all devoted Christians--let their theory about the Sabbath be what it may--has taught them, that nothing less will suffice to keep their souls in prosperity and health. It appears, then, that we need just such a Sabbath as the fourth commandment enjoins; one, the law of which is, "in it thou shalt not do any work, thou, nor thy son, nor thy daughter, nor thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates." If the great object of evangelizing men, and bringing them to the knowledge and worship of Jehovah cannot be accomplished with any thing less than one entire day in seven, sanctified for the purpose, then unquestionably we need a Sabbath. It is therefore fair to presume, that the Sabbath of the Decalogue was given with special reference to man's necessities, and was not a mere _shadow_ to be annulled for the weakness and unprofitableness thereof.