A REJOINDER. “THEORIES OF THE CHRISTIAN SABBATH.” The thoughtful reader need not be told that the article which he has just read, entitled, “Theories of the Christian Sabbath,” has advanced the discussion of the question before us in no material respect. The space devoted so generously to the consideration of theories, in regard to the unsoundness of which there is no difference of opinion between the gentleman and myself, is thrown away, so far as the present argument is concerned. While this is true, however, if it serves no other purpose, it has at least made it clear that, if the gentleman fails to make out his case in the end, it will not be because he has not had ample room for the presentation and elaboration of facts and arguments, since one who was crippled in his effort by a lack of space would hardly be willing to devote so much time and attention to subjects foreign to the present issue. That which is said with reference to these theories might also be repeated in reference to the statement and restatement of points which it is claimed have been proved. Of course, it is the prerogative of any writer to conduct his own argument in his own way. All that we would call attention to is the fact that the line of policy pursued, in these things, is of a nature to satisfy even the most casual observer, that one who felt that he had resources upon which to draw, without limit, would not compel us to pass again and again over the same ground. There is, however, an apology which might properly be offered in the case of the gentleman, for calling our attention to these trivial points so repeatedly, which is found in the fact that his articles were written before our rejoinders were in print. We believe that, were not this the case, and had he perused what has been said in reply to them, we should be spared the monotony of answering them again. However, lest we should seem to avoid them, it will only be necessary that we say enough, bearing upon each point, to revive, in the mind of one who has followed us thus far, the fuller consideration given to all of them heretofore. To the statement that Sabbatarians, in order to make good their case, must make their views harmonize with the facts of history, it is enough to say that, if it is meant by this, the facts of sacred history, as contained in the Bible, this we have already done; for before it can be urged that the opposite is true, as we have elsewhere seen, it must be shown that there is some transaction found in the sacred record which is in conflict with our interpretation of the law. This has not been done; for not only has it been made to appear that the Sabbath law is explicit in its requirement of the observance of the seventh day of the week, but also that there is not a single case of its violation, by a good man, to be found in the inspired pages.