The Law and the Sabbath
By C. E. RENTFRO
In a work loaned me by a friend here in Lisbon, I found some interesting statements which I wish to pass along. The title of the book is “Elements of Christian Theology,” by George Tomline, D. D., F. R. S., Lord Bishop of Lincoln,—Volume II, edition of 1815,—printed by Luke Housard and Sons, on the thirty-nine articles of the Church of England’s creed. The comment on Article VII is: “No man whatsoever is free from the commandments which are called moral.”—Page 210. On the other hand, the moral precepts resting upon fixed and immutable principles, being founded in the essential difference between right and wrong, and being equally applicable to all persons at all times, will be binding upon every man to all eternity. And this, which appears from the whole tenor of the New Testament, is expressly asserted by Christ himself, in his sermon on the mount (Matt. 5:17, 18), in which declaration our Saviour evidently refers to the moral law; and all the moral precepts contained in the Old Testament are not only separately confirmed and enforced in the New, but many are extended to a greater degree of strictness and purity. Another book loaned me, containing an exposition of the catechism, gives a few good statements. The title is, “A Practical Exposition of the Assembly’s Shorter Catechism,” by Henry Belfrage, D. D., minister in Falkirk, published by Wm. Oliphant, 1832, Edinburgh. “Question 40: What did God at first reveal to man for the rule of his obedience? “Answer: The rule which God at first revealed to man for the rule of his obedience, was the moral law.” Comment: “When it is said, in the answer to this question, that this was the rule which God at first revealed to man as the rule of his obedience, we must not suppose that it was either set aside afterward or is superseded by any other. The righteousness of God’s testimonies is everlasting. It was the vain boast of the laws of the Medes and Persians that they were unalterable, but they have passed away, as well as the thrones from which they issued, but no vicissitude can change Jehovah’s will, or modify or set aside the standard of10excellence, which he has framed. In the regeneration of the soul, the law is again written on the heart, but this is no new law, but is to be understood of the moral law, as exhibited to the mind in its purity, and engaging the love and homage of the heart by its excellence and power.” Also, upon the question and answer concerning the fourth commandment, he gives the following: “The position of this commandment first claims our notice. It is placed at the close of the first table of the law, because in the observance of it, the best security will be found for the reverence of God’s name, and the most effectual preservative from idolatry and superstition. And standing as it does before the precepts of the second table, it intimates that in the united homage of this day, every kind affection will be cherished, and the worshiper will retire from the sanctuary disposed and strengthened for every social duty. Placed in the center of the commandments, it is like the heart in the human frame, from which the blood circulates over the body, and returns to it again, thus maintaining a connection with its upper and lower extremities, and influencing them all for their proper functions, and for the general good. “The institution which this commandment respects is the most ancient in the world; it is as old as the creation, and was ordained for man, even in the state of innocence. It was intended to be the day of man’s brightest light, his most intense contemplation, and his unremitted praise. But while this day was thus originally set apart for the worship of innocency, it was destined to be the grand means of salvation to fallen men, a day above all others marked by the conversion of sinners, and by their advancement in knowledge, holiness, and peace. It is an institution which no policy nor power shall ever be able to set aside, and which, when earth and time shall pass away, shall issue in the rest, light, and sanctity of the heavenly state. “The memento in the commandment of this commandment claims our notice also. The call to remember the Sabbath day intimates that this was no new institution, but the revival of one appointed long before, but which, during the bondage of Egypt, had been interfered with by the rigor of their taskmasters, or through their own degeneracy had fallen into neglect. It is the only commandment which hath this memento, and thus we are taught how prone men are to forget the Sabbath, and to appropriate that time to ourselves, which should be kept sacred to Jehovah.” After a few arguments on one seventh of time, and a change to the first day, he says: “There is indeed no precept in the New Testament enjoining this change. . . . The last reason is his blessing the Sabbath day. And did he set apart that day for himself, and shall we break down the sacred enclosure which his hands have reared, and turn the hallowed spot into common ground? . . . And let us consider that for our treatment of this day we shall be called to account.” These are good, sound statements of truth given early, in fact soon enough to have placed before the Church of England the privilege of giving the third angel’s message to the world. But another people has arisen to grasp the banner which began to trail in the dust, and to begin the march on the fortress. Yes, the last stronghold of the enemy, carrying on the warfare to a grand, victorious end. May the banner never be lowered until Jesus takes his people home.