Importance of Obedience.
By S. T. Belden
WITH those who call themselves Christians, who have taken the Bible for their only guide, arguments drawn from it to prove that Jesus has come and died for our transgressions, to make a way for our escape from that just sentence of the law, would be only repeating what they already know. We believe that Jesus has died for our sins according to the scripture, and has been raised again for our justification.—Therefore, as I consider that point fully settled beyond a doubt, and also that sin is the transgression of the law—the ten commandments, is another point equally clear: as I consider that I am talking to a people who believe, or admit this, I may be allowed to reason a little from their own position, or what they professedly stand upon; viz., that it was the transgression of the law of God that made men sinners, and that the blood of Christ was spilt to save us from the just sentence of the law, which was death. "For the wages of sin is death." It therefore needs no argument to prove that in the minds of many. It is universally admitted, and is a sacred truth. The only trouble is in bringing this fact to have its due weight upon the hearts of men. And when we repeat the words of scripture showing that the transgression of that law is sin, to avoid the conviction that they must keep it, after they have been pardoned through faith in Christ for their former transgressions, they will resort to almost every position relative to this law, which is evidence that they are in possession of the "carnal mind which is not subject to the law of God, neither indeed can be." Their different positions relative to this law, as has been often repeated, are destructive of each other. And not only so, but some of them would destroy the plan of salvation through Christ. Such as tell us that Jesus broke the great Sabbath law by healing the sick, and by passing through the corn-field on that day with his disciples. Some of those whom we have called brethren in the Advent movement have taken this wicked position. Now if he did break the Sabbath then he was a transgressor and a sinner, according to the testimony of the beloved disciple; [John iii, 4;] "for sin is the transgression of the law." Then if this is so, we have no better sacrifice through which we have hoped to receive pardon, salvation and redemption, than the sacrifice of a sinner.134 This is too bad to be noticed; but if it does not destroy the plan of salvation I know not how it could be done more effectually. Others would destroy the necessity of Christ's coming into the world to save men; viz., by saying that he has abolished his Father's law. This must have been a great oversight in the all-wise God in sending his only beloved Son to die for our race when the fault was all in himself; because his law was too straight, or condemned men when they ought not to be condemned; for it was not fit for men to keep, as some have expressed it, "A rickety old law, and never was designed for man to keep, &c." What need was there of his coming to die for our transgressions when the fault was all in the law. I know not how they could better suit the Enemy of all righteousness than by such heaven-daring teachings. Would not such need the rebuke of the Saviour to Peter: "Get thee behind me, Satan; for thou savorest not the things that be of God, but the things that be of men." Mark viii, 33. The most inconsistent position of all that has been taken by those who oppose the Sabbath of the Lord, is, that the ten commandments, the law of God, are abolished. All that can be said to show the importance of obedience does not effect them until they see the force of the truth, and the inconsistency of the idea that this law is abolished. This is why I have dwelt so much upon the testimony of Jesus and the apostles relative to the law in the New Testament. To take the view that the law is still alive, and takes hold of transgressors, gives certainty to our faith in Christ as an "Advocate," "Intercessor," "Mediator," and "Propitiation," for our sins. It makes God just in giving his law to men as a standard of right between himself and man, between man and man; and just in its sentence of death for the violation of it. Therefore it required the death of his only Son for the transgression of it; and to become a Mediator between us and God—just what the Scriptures tell us he is. And that none can be pardoned for the transgression of it, except they come to God through Jesus Christ, who will plead their cause to the Father, that they may be justified in the sight of a just and holy God. As we have said that the necessity of the death of the Son of God is based alone upon the perpetuity of the law, it therefore follows that the abolition of this law would destroy the necessity of his death. We see this view of the matter makes perfect harmony in the scriptures, while the opposite would lead to confusion and destroy the work of our High Priest. It is strange that men have so far closed their eyes to the plain truths of the Word of the Lord, as to argue that the law of God was destroyed by the death of his Son, when there are numerous texts of scripture showing that it was for the transgression of it. If this were all true, the work of our Saviour was to save his people in their sins, instead of from them. And every man could do that which was right in his own eyes, as the people did when there was no king in Israel—no one reproved another. In other words people would be right, because there would be no such thing as being wrong, or sinning; "for where no law is there is no transgression." The prophet says, "And judgment is turned away backward, and justice standeth afar off; for truth is fallen in the street, and equity cannot enter." Isa. lix, 14. What is the matter, and what must be done? "It is time for thee, Lord, to work; for they have made void thy law." Ps. cxix, 126. Who would want to live in such a state of confusion? What righteous man would thank God for sending his Son into the world to accomplish such a work as that? Nay, it would only strengthen the hands of evil doers, and make the hearts of the righteous sad. Oh ye that would sin and hide your sins under such a pretension as this, that he has destroyed his law! think of this, and show yourselves men.—The storm that is coming will sweep away the refuge of lies and leave you without a covering in the trying hour that is just before us. And again: Why need we entreat men to come to the Saviour for pardon of their sins, when he has destroyed that law which shows them to be sinners? Are they not as well off as we that have tried by well doing to seek for glory, honor, immortality and eternal life? In the first place they have nothing to be saved from, unless it is obedience: some even tell us that we are fallen from grace by observing the Sabbath of the fourth commandment. Then we must understand it like this, that the Son of God had to die to save us from obeying a law, which the Apostle says is holy, and just, and good. And if we obey it we have no part with Christ. Have the Father and the Son separated and are no longer one? This is a fact if their position is true. But he says, "I and my Father are one." Some tell us that it is by the gospel that men are shown to be sinners. But stop, dear sir. It is the gospel that brings good tidings to the meek, and offers pardon to the transgressor. Then how can it be by the gospel, aside from the commandments, by which men are shown to be sinners? The scripture testifies that they had all gone out of the way, and that none were righteous, no, not one. I ask, Did not they need pardon and salvation? Surely they did. But those who reject offered pardon, have the greater sin, and are condemned already. But we see that if he destroyed the law, the load of guilt is taken off from man without any repentance on his part.—What need is there of repentance, which is sorrow for past sins, if the transgression of this law is not sin under the gospel? But if the transgression of it is sin then it is in force still, and the transgressor has to be pardoned by faith in the blood of Christ, or perish at last, and be forever banished from the presence of the Lord, and from the glory of his power.—And why is not the Lord under obligation to save men if it cannot be shown that they are guilty and worthy of death? At any rate they cannot be condemned before him at the judgment. But let us see if they will not be judged at the last according to their works. A few texts will settle this point. Then we shall know how the "doers of the law shall be justified." "And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be." Rev. xxii, 12. "Who will render to every man according to his deeds." Rom. ii, 6. "For the Son of man shall come in the glory of his Father, with his angels; and then he shall reward every man according to his works." Matt. xvi, 27. We are taught then from these scriptures that we are to be judged according to our works. And from Isa. lix, 16-18, we learn that it is when he puts on the garments of vengeance for clothing, and repays fury to his adversaries. "According to their deeds, accordingly he will repay, fury to his adversaries, recompense to his enemies." Verse 18. There are but two classes brought to view in the closing scene just before us, viz., those who keep the commandments of God, and the faith of Jesus; and an opposite class who have the mark of the Beast and who worship his image. Rev. xiv, 9-12; xii, 17. One class keep the commandments of God, and the other class bow down to an institution of Papacy. Now dear friends, to which of these classes do you belong? The dividing line is being drawn between those who serve God, and those who serve him not. Choose ye this day whom ye will serve. If the Lord be God serve him; if Baal then serve him. Rochester, Oct. 27th, 1853.