OLD LANDMARKS by E. Van Deusen

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Nov 22, 1877

OLD LANDMARKS.

By E. Van Deusen

As it is becoming quite common for ministers at the present time to deny the distinctions of ceremonial, civil, and moral law, we have selected a few extracts from different standard works of the past. Speaking of the law, Luther’s shorter catechism, by John G. Morris, D. D., fifth edition, 1834, says:—

“Ques. How many kinds of law are given in the Old Testament?”

“Ans. Three: 1. The ceremonial or church law, which God gave to the Jews for the regulation of their worship, sacrifices, festivals, and other ceremonies; 2. The civil law, or that which regulated their political affairs; 3. The moral law, or that which related to their duties to God and man, which is summarily comprehended in the ten commandments.”

“Q. Are we under obligation to keep the ceremonial or church law of the Jews?”

“A. No; the ordinances which it enjoined were only types and shadows of Christ, and when they were fulfilled by his death, and the distinction between Jew and Gentile was removed, the ceremonial law was abolished, because it was no longer necessary.”

“Q. Are we under obligation to keep the moral law?”

“A. Yes; because that is founded on the nature of God and cannot be changed: it is of universal application, which was impossible with respect to the ceremonial and civil laws. Christ demands obedience to his law.”—Page 16.

The following is an extract from the “Confession of Faith” of the “Presbyterian Church of the United States of America,” ratified by the General Assembly of 1821, and amended in 1833:—

“OF THE LAW OF GOD. ARTICLE 3.”

“Besides this law, commonly called moral, God was pleased to give to the people of Israel, as a church under age, ceremonial laws, containing several typical ordinances; partly of worship, prefiguring Christ, his graces, actions, sufferings, and benefits; and partly holding forth divers instructions in moral duties: all which ceremonial laws are now abrogated under the New Testament.”

“ARTICLE 4.”

“To them also, as a body politic, he gave sundry judicial laws, which expired together with the State of that people, not obliging any other now, further than the general equity thereof may require.”

“ARTICLE 5.”

“The moral law doth forever bind all, as well justified persons as others, to the obedience thereof; and that not only in regard to the matter contained in it, but also in respect of the authority of God the Creator, who gave it. Neither doth Christ in the gospel any way dissolve, but much strengthen, this obligation.”

“ARTICLE 7.”

“Neither are the afore-mentioned uses of the law contrary to the grace of the gospel, but do sweetly comply with it; the Spirit of Christ subduing, and enabling the will of man to do that freely and cheerfully which the will of God, revealed in the law, requireth to be done.”—Chap. 19, p. 82.

Barnes says in his notes on Matt. 5:18:

“The laws of the Jews are commonly divided into moral, ceremonial, and judicial. The moral laws are such as grow out of the nature of things, which cannot, therefore, be changed—such as the duty of loving God and his creatures. These cannot be abolished, as it can never be made right to hate God, or to hate our fellow-men. Of this kind are the ten commandments; and these our Saviour has neither abolished nor superseded. The ceremonial laws are such as are appointed to meet certain states of society, or to regulate the religious rites and ceremonies of a people. These can be changed when circumstances are changed, and yet the moral law be untouched. A general may command his soldiers to appear sometimes in a red coat, and sometimes in blue, or in yellow. This would be a ceremonial law, and might be changed as he pleased. The duty of obeying him, and of being faithful to his country, could not be changed. This is a moral law. A parent might suffer his children to have fifty different dresses at different times, and love them equally in all. The dress is a mere matter of ceremony, and may be changed. The child, in all these garments, is bound to love and obey his father. This is a moral law, and cannot be changed. So the laws of the Jews. Those to regulate mere matters of ceremony, and rites of worship, might be changed. Those requiring love and obedience to God, and love to men, could not be changed, and Christ did not attempt it. Matt. 19:19; 22:37–39; Luke 10:27; Rom. 13:9.”

“A third species of law was the judicial, or those regulating courts of justice, contained in the Old Testament. These were of the nature of the ceremonial law, and might also be changed at pleasure. The judicial law regulated the courts of justice of the Jews. It was adapted to their own civil society. When the form of the Jewish polity was changed, this was of course no longer binding. The ceremonial law was fulfilled by the coming of Christ: the shadow was lost in the substance, and ceased to be binding. The moral law was confirmed and unchanged.”—Notes on the Gospels, vol. 1., edition of 1862.

Now hear the Methodist Discipline, p. 11, Article 6: “Although the law given from God by Moses, as touching ceremonies and rites, doth not bind Christians, nor ought the civil precepts thereof of necessity be received in any commonwealth; yet, notwithstanding, no Christian whatsoever is free from the obedience of the commandments which are called moral.”

E. VAN DEUSEN.