Important Extracts

Publishing Committee · Rochester, N. Y. · Oct 10, 1854

Important Extracts.

"We are aware of that system of theology, which regards the New Testament as furnishing the only code of laws by which men are bound since the death of Christ. We have looked at this doctrine with attention; and so far as the order, government, and ordinances of the church are concerned, we admit its truth. As the laws and ordinances of the Jewish church were determined by the Old Testament, so the laws and ordinances of the Christian church are determined solely by the New Testament. Therefore, we should say at once, the argument is yours, if the Sabbath were a church ordinance. In such case, however, none but the church has a Sabbath. But the question is not concerning church ordinances. In these we follow the New Testament as closely as yourselves. The question is concerning an institution which has respect to mankind at large—to man as man; for the Saviour teaches us that the Sabbath was made, for man. Now it will be a very hard matter to prove, that when men as rational creatures are concerned, the only code of laws by which they are bound, is the New Testament. Let us put the matter to the test. How will you prove that it is unlawful for a man to marry his sister, his daughter, or any other of near kin? The New Testament utters not a word on the subject. It is not enough to say, it is implied in the law which forbids adultery; for it must first be proved to be a species of adultery. Nor will it do to say, the common sense of mankind is a sufficient law on the subject. For the moment we suppose, that its unlawfulness is to be determined in this way, we abandon the argument that the New Testament is the only code of laws, and resort to the common sense of mankind as furnishing a part of the code. But if the common sense of mankind shall furnish a part of the code by which we are bound, who shall undertake to say how large a part? Besides, on this principle, the book of divine revelation is not complete and perfect. It is a lamp to our feet only in part, and the common sense of mankind makes out the deficiency! You are, therefore, driven to take your stand again upon the New Testament. Finding you there again, we repeat the question, How do you prove by your code that a man may not marry his sister? It is impossible. You must, of necessity, look to that division of the scriptures usually called the Old Testament; for the New says not one word about it."

"We think you have fallen into error concerning the nature and design of that division of the Scriptures commonly called the New Testament. We regard it not as the Law Book of mankind, in the strict and proper sense; but rather as a Treatise on Justification, in which are contained such references to the law, and such quotations from it, as are necessary to the complete elucidation of the subject."

"Now, if the New Testament is to be regarded as a treatise on justification, with such references to the old as are necessary for the elucidation of the subject, rather than as the Law-Book for mankind at large; the idea that the Sabbath ought not to be looked for in the Old Testament, falls to the ground. Nevertheless, to some minds it appears strange, that while the New Testament writers mention all the other duties of the Decalogue, this is apparently omitted."

In speaking of the sins of which Christians were guilty before their conversion, not one word is said about Sabbath-breaking, though upon other sins they dwell with emphasis. But this admits of a very easy solution. Those writers addressed two classes of converts; those from among the Jews, and those from among the Gentiles. As to the former, they were already rigid to an extreme in keeping the Sabbath. All that was necessary to do in their case, was to vindicate the institution from Pharisaic austerities, and determine what was lawful to be done, and what was not lawful. This was done by Christ. But as for the Gentile converts, to charge them with having been guilty of the sin of Sabbath-breaking in their state of heathenism, would have been manifest impropriety. For the Sabbath being for the most part a positive rather than a moral precept, it could not be known without a revelation. But as the Gentiles had no revelation, this is a good reason why the apostle dwelt not upon this sin to charge it upon them, but only upon those which were more obviously breaches of the Moral Law. Thus it appears, there was no necessity for any more particular mention of the Sabbath to be made in the New Testament, than what is made."