THE LAW AND THE SABBATH.
By J. N. Loughborough
CONTINUATION OF A LETTER TO A FRIEND IN SUSSEX.
BY J. N. LOUGHBOROUGH, OF SOUTHAMPTON, ENG. You say, “If the Sabbath were binding on the church, the apostles would say so in some of their twenty-one epistles.” I do not know as this is a necessary conclusion. Our Saviour had recognized the binding force and continuance of the moral law in his teachings, as we see by the record of his discourses in the four gospels. In sending out his disciples, their commission contains these words: “Teaching them to observe all things whatsoever I have commanded you.” Matt. 28:20. It is evident from their epistles, that they followed this instruction in reference to the binding force of the moral law. While they teach, in the most explicit language, the abrogation of the law of ceremonies, and those feasts created thereby, they as plainly teach the continuance of those laws we denominate moral. As they thus teach in reference to the law as a whole, and as the New Testament contains no record of a formal repeal of the Sabbath, or of the law in the midst of which it is found, there is no necessity that they should single out that command and re-enact it, any more than they the others. In the specific reference which they make to any of them, they do not profess to be giving them over again, but quote them as parts of a living law. In illustration of what I have stated, I will present a few scriptures. First, as to how our Saviour taught respecting the law. In his discourse on the mount, he says: “Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. Whosoever, therefore, shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of Heaven.” Matt. 5:18, 19. Greek scholars tell us that the word fulfill, in the above text, signifies accomplished. Its person, number, and gender, is the same as the word that is rendered prophets. The text, then, really means that not a jot or tittle of the law shall pass till all the prophecies are accomplished. From this we learn that not only every letter, and every corner of a letter of that law is to endure until heaven and earth pass, an event that is yet future (2 Pet. 2:10), but it shall not pass until all the prophecies are accomplished. The law of which our Saviour thus speaks, is one he found when he came; for he says, “Think not that I am come to destroy.” This cannot be the same as found in Colossians, for Christ’s death blotted out those laws; but it might properly be said he came to “abolish the law of commandments contained in ordinances” (Eph. 2:14, 15), and thus break down “the middle wall of partition” between Jews and Gentiles. If we follow Christ’s words, in illustrating his subject, we see he refers to the commands against killing, and adultery; and so far from his relaxing the moral code, of which these laws form a part, he shows us that the purpose formed to break these laws, though the outward act may not be committed, is in the sight of God counted adultery, and murder. The law, then, which is to endure, is the moral, and not the code of ceremonials. In the record of Christ’s teaching, made by St. Luke, we read: “And it is easier for heaven and earth to pass, than one tittle of the law to fail.” Luke 16:17. Again, in his words to the young man who wished to know how to gain eternal life, he said, “If thou wilt enter into life, keep the commandments.” Matt. 19:16–22. In response to the question, “Which?” our Saviour quotes from the moral, and not the ceremonial law, thus showing the young man his deficiency. These quotations will serve as samples of our Saviour’s teaching with reference to the law. We will now notice, secondly, how the apostles speak with reference to this moral law. We read in St. Paul’s epistle to the Romans: “Thou, therefore, which teachest another, teachest thou not thyself? thou that preachest a man should not steal [eighth commandment], dost thou steal? thou that sayest a man should not commit adultery [seventh commandment], dost thou commit adultery? thou that abhorrest idols [first and second commands], dost thou commit sacrilege? thou that makest thy boast of the law, through breaking the law dishonorest thou God?” Rom. 2:21–23. Having singled out some of these commandments, he then refers to the law as a whole. The law of which he is speaking, it would dishonor God to break. It would not dishonor him to break a law that he had abolished by the death of his Son. So then the law above mentioned, is not the hand-writing of ordinances, but the moral code. In the third chapter of Romans, St. Paul shows that even this moral law will not justify the man who has transgressed it; for by it he learns what his sins are. It could not tell him he was a sinner, and at the same time tell him he was not. His justification must therefore come from another source—through the blood and intercession of Christ. Let us have the apostle’s own language: “Now we know that what things soever the law saith, it saith to them who are under the law, that every mouth may be stopped, and all the world become guilty before God. Therefore, by the deeds of the law there shall no flesh be justified in his sight; for by the law is the knowledge of sin.” Rom. 3:19, 20. He does not say the law said, but “saith.” It speaks to the world still. He does not say it said to those who were under the law; but, “it saith to them who are under the law.” Under it when he wrote. Under it now. Who are those under the law? simply the Jews? No! “That all the world may become guilty.” This moral law which the Jews knew, approved, and taught, is the instrument by which all mankind are shown to be sinners; for this reason, it cannot justify the sinner. Those “under the law,“ in this case, are those who have violated its precepts, and are condemned to death by it. When such repent, and turn from their sins, they may obtain pardon (not by the law of works—the ceremonies—verse 27), by the faith of our Lord Jesus Christ. Of the person who has received such pardon, St. Paul says: “Sin shall not have dominion over you, for ye are not under the law, but under grace.” Rom. 6:14. They are not under condemnation, but are subjects of God’s grace, having received his pardon. In this case, he asks the question, “Shall we sin (transgress the law) because we are not under the law, but under grace? God forbid.” Rom. 6:15. To return to the third of Romans, where the apostle has so clearly set forth the matter of justification by faith in Christ. He gives a clear statement of how the law stands after the sinner is justified: “Do we then make void the law through faith? God forbid; yea, we establish the law as a whole.