, 1876-02-13


place the time worn structure he has helped to
tear away Many theologlan and preacher
mas interpreted bis duty to be just this,-te
! spend a Lifetime in tearing away the old, shst
tne new temple NAV be built in its room. Goo
forbid that ! should deny the right to deuohsh.
IheIe Is time to pnt! down. There are many
obsolete, and rude, and ruined faiths which need
to TO Dc removed. But don't want to pull down
the OLD house until have found auother. ]
don't want to spend my nights in the streets. /
t want to build where destroy. don't want to
! spend my life laying ground walls. There ara
TOO many homeless souls who want q roof over
! ttelr heads"
| A1r. Rose has made many friends, where he
| little expected them, in this city.
THE SABBATH A REMINDER OF GOD
MR. BAILEY REVIEWED.
To the Editor ef the Chicago Ir.oune:
0AK PARE, Feb. 10.-1t must be manifest to
every one who has givou this subject any Atten-
ton that the sole purpose Of Nr. Bailey'a long
discussion Of no-lawism is to establish ths
present existence and validity OF the Sabbath
Law in all its jewish vgor and sactedness- Il
this ho not his motive, he has certainly been play
ing the role OF Don Qui1o.e in his famous contest
with the windmill. He knows, or ought to know.
tLat not fifty sane men in the whole nation can
be found who deny the binding force Of the
moral law. Yet he writes page after page to g1n-
carrying On very vigorous contest with mers
man Of straw,-e phantom that has no existence
outside Of his own imagination.
The trouble is with AIr. 3. that he starts OF
With false assumption. that 1eada him, as all
error does It's vosary, into thousand groundless
conceits and assertions. That assumption Is,
that tho Sabbath lar, being embraced in the dec
alogue, is therefore essentially moral. I havo
endeayored to show, and think have shown to
| unprejudiced minds, that the Sabbath law was
ceremonial, and had no longer lease Of life than
any other ceremonial precepk embraced in the
Jewish Law. also stated, rather as theory
than an Argument that tho Sabbath was instl-
| tu1ed as q meaos OF compelling, tue Jew
| to contemplate Divine power, and thus
! act as preventive OF idoIatry. Mr- b. treated
| this as silly, because there nas direct command
against idofatly; but Deuteronomy 9th and
18th confirms my statement to the letter: Be-
cause God brought Israel out OF Egypt through
| q magnificent DISPLAY OF power, therefore He
I gavo them the Sabbath But Why. for that
reason, should a Sabbath-day be instituted
| Why, for the very reason l have stated,-to
| compel the mind to continuous recognition OF
/ the power Of jehovah aud as the most impres-
! s1re exhibition Of that power il found in crea-
| ton the Sabbath Was originated to cazry tho
| mind back to that point. and thus to be to the
him out Of bondage and led him into the land Of
promise was the God Of creation, and therefore
| the only true God.
| / viii 20. notice few Of a1r. BIS statements
respecting the attidude OF Christ aud Paul
toward the sabbath. He declares Christ kept
| the Sabbath andit was Paul's habit. That Christ
| Kept the Sabbath admits Of no doubt; but Mr.
BIS inference, that Chrst's keepins it furnishes
q good argument, Or any argument 1t al, Tor
keeping it DOW, is decidedly feeble. and shows
| that Mr- B. does not very clearly comprehend
/ tho subject in relation to which he claims to
be teacher, Vas no: Christ g. Jew?
and, being 80, why should he not, like ali Jews,
! keep the Sabbath Was not the obzo1rance
OF every jot and title OF the law incumbent on
every Jew while it remained in force? Nnthiug
that Christ did or enjoined on His Disciptes re-
spectluG the ceremonial laws establishes the
slightest precedent for our conduct ChEist's
example IN keeping the Sabbath has precisely
| the sans weight aa that OF auy other Jew Dur
ing the life Of Christ the old order Of things
! manned in full force, and not till after His death
| did the new claim snp-emscy- CHRIS. did not
come to destroy. but to fulfill, and 10 fulfilling
| to abolish and his death was the fultllnent OF
tho entirs Jewish ceremonial.
| But Pauls haht,-let us look at that I'M
| doubtedIy Saul OF Ta1sus kept the Sabbath
| Just Is clearly, Paul tue Apostle did not, except
| as matter OF e1pediency, when the interest for
which he labo1ed might be advanced by Its OBJ
sergance. II Paul did. IS matter OF conscience,
keep the Sabbath. then his practice and his pre-
cept are utterly at variance It ia really refresh
| ing to see on how slender a thread the Sabbath
| champions can hang an inference, and how con-
ddentIy they can make assertions OF tact "itn no
foundation. At Antioch, Thessalonica, and
agogue On the Sabbath-day and addressed thoso
| present, both jews and Gentlles- From
| thia it is inferred, not only that Paul
| was derout observer OF the Sabbath, but
that the Gentiea kept it. and that il WAS uation-
| al institution. But whose Sabbath was it: that
| of Paul, or Of the Gentiles, or Of the Jews who
dwelt in those cities and had synagogues, aud
| on their own sabo.th-day, after the manner aad
| teaching Of their fathers and their lar, met for
| worship and the study OF the law? Very egt-
deutly it IVES the Jews Sabbath that was meant.
for it is observable that in all these caees the
Sabbath and the synagogue so together. A. an
| illustration let us take a case In our own time
| that ia perfectly analogous. Oar missionaries in
| heathen countries frequently tell us what They
| and others said and did on the Sabbath Would
any man in his senses argue from such incl
| dental expressions that the people who attended
! those missionary meetings, or tho people Of tho
| tribe or nation, kept the Sabbath II q man
| should make any such statement would not the
| strongest devotee OF Sabbath Observance smile
| at his simplicity? Now, the TWO cases arc pre-
| cisely similar Paul went into the synagogue on
| the Jewish Sabbath-day; the missionary relates
What TRANSFERRED On his Sabbath-day: and neither
furnishes the least evidence IN favor OF general
| observance. A few quotations from Paul him.
self viii dispel the belief II it e1lhts' that he
| indulged IN any habit OF Sabbath observance,
or entertained any epacial reverence for the
| dav. In Romans, 18th chapter. speaking OF
| disputations about the use OF meats, he says,
"Who art thou TINT desplsess another mans SCR
yant? To bis own masEer he standesh OF fall
eth yea, he shall be holden up; for God is able
to make him stand" And then turning away
from the question Of meats to kindred subject
OF discord, he says, iona man 1.-The Jewl o.
teemeth one day above another, another esteem-
eth every day alike: let every man be fully por-
suaded IN his own mind" That III plainly stated,
one day is no better than another. but il any
thinks it ia let him go keep it. without try
ing to make his CONVICTIONS the rule Of others
| conduct. Just as it is in regard to meats,-aD
are proper food; but il any man has scruples
! about meats offered to idols, or those called
ceremonlally uncleao, let him not eat; but let
| him not ye4 aud annoy others with his fanciful
notions and ignorant pfejudices. Again (Gala.
| tians, 4th chapter 10Th and 11th va1sea}, afta1
upbraiding them With their desire to follow Jula-
] Using teachers, and to conform to the Law, hs
| says, ''Ye observe days and months and ti.nea
| and years; I am afraid least have bestowed
| upon you labor in vain." To the ColossiAos be
says cd chapter. 10Th verse} '*Let no man,
| therefore, judge you in meat or in drink, o. in
| tof hall roFf fho