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diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..d7b82bc --- /dev/null +++ b/.gitattributes @@ -0,0 +1,4 @@ +*.txt text eol=lf +*.htm text eol=lf +*.html text eol=lf +*.md text eol=lf diff --git a/LICENSE.txt b/LICENSE.txt new file mode 100644 index 0000000..6312041 --- /dev/null +++ b/LICENSE.txt @@ -0,0 +1,11 @@ +This eBook, including all associated images, markup, improvements, +metadata, and any other content or labor, has been confirmed to be +in the PUBLIC DOMAIN IN THE UNITED STATES. + +Procedures for determining public domain status are described in +the "Copyright How-To" at https://www.gutenberg.org. + +No investigation has been made concerning possible copyrights in +jurisdictions other than the United States. Anyone seeking to utilize +this eBook outside of the United States should confirm copyright +status under the laws that apply to them. diff --git a/README.md b/README.md new file mode 100644 index 0000000..6907b86 --- /dev/null +++ b/README.md @@ -0,0 +1,2 @@ +Project Gutenberg (https://www.gutenberg.org) public repository for +eBook #63765 (https://www.gutenberg.org/ebooks/63765) diff --git a/old/63765-0.txt b/old/63765-0.txt deleted file mode 100644 index 1a1ba1c..0000000 --- a/old/63765-0.txt +++ /dev/null @@ -1,1332 +0,0 @@ -The Project Gutenberg eBook, The Divine and Perpetual Obligation of the -Observance of the Sabbath, by John Perowne - - -This eBook is for the use of anyone anywhere in the United States and most -other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms of -the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you'll have -to check the laws of the country where you are located before using this ebook. - - - - -Title: The Divine and Perpetual Obligation of the Observance of the Sabbath - - -Author: John Perowne - - - -Release Date: November 14, 2020 [eBook #63765] - -Language: English - -Character set encoding: UTF-8 - - -***START OF THE PROJECT GUTENBERG EBOOK THE DIVINE AND PERPETUAL -OBLIGATION OF THE OBSERVANCE OF THE SABBATH*** - - -Transcribed from the 1853 Wertheim and Macintosh edition by David Price. - - - - - - THE DIVINE AND PERPETUAL OBLIGATION - OF THE - OBSERVANCE OF THE SABBATH, - - - WITH REFERENCE MORE ESPECIALLY TO A PAMPHLET - LATELY PUBLISHED BY THE - - REV. C. J. VAUGHAN, D.D., - - _Head Master of Harrow School_, - - ENTITLED - “A FEW WORDS ON THE CRYSTAL PALACE QUESTION.” - - * * * * * - - * * * * * - - BY THE - REV. JOHN PEROWNE, M.A., - - _Rector of St. John’s Maddermarket_, _Norwich_. - - * * * * * - - * * * * * - - LONDON: - WERTHEIM AND MACINTOSH, PATERNOSTER ROW; - NORWICH: THOMAS PRIEST, RAMPANT HORSE STREET, - - 1853. - - _Price One Shilling_. - - - - -PREFACE. - - -The following pages are published with considerable reluctance. The -Author read Dr. Vaughan’s pamphlet several weeks since, and was much -pained that some of the sentiments contained in it should proceed from -such a quarter. He hoped and expected that some one with more leisure -than he can command, and more capable of doing justice to the important -points under discussion, would undertake to refute what he felt to be the -very erroneous notions of the learned Doctor. Since, however, no one -else has taken up the subject, he ventures to submit his sentiments to -the Christian public. He has no love for polemics, and very unwillingly -appears in print; but he has reason to know, that the notions to which he -alludes have already, in several instances, encouraged a violation of the -Sabbath, and that they are likely to produce more extensive mischief, -from the circumstance of no attempt having been made to refute them. To -prevent this evil, is one object of the present undertaking. Another is, -to counteract the erroneous sentiments of Dr. Vaughan’s pamphlet; while -the writer’s chief aim is, to set forth what he believes to be the will -of God on the important subject of the Sabbath. He is convinced that the -principles enunciated in the following pages are in conformity with the -teaching of the Bible; and being fully assured that obedience to the will -of our Heavenly Father, is in all things the only way of peace and -safety, he will rejoice if this pamphlet shall become the means of -removing error, or of confirming those who already believe that the -Sabbath is of divine and perpetual obligation. - - - - -THE DIVINE AND PERPETUAL OBLIGATION OF THE SABBATH. - - -BEFORE entering on the question that we intend more particularly to -discuss, there are some remarks that we deem it necessary to make on the -tone and general character of Dr. Vaughan’s pamphlet. And in the first -place, we were struck with the entire absence of scripture proof in -support of the views propounded. Assertions are made of the most -sweeping character, and inferences are thence drawn, involving matters of -the highest moment; and yet no passage of scripture is adduced in support -of these assertions. Thus we are told “that not only the fourth -commandment, but the whole decalogue has ceased to be, _as such_, the -rule of our life.” But the authority for this declaration is no-where -given. If this doctrine be plainly taught in the New Testament, surely -we should be informed where it is to be found. - -Another thing that we could not help remarking, was the manner in which -the authority of the Old Testament is repudiated. “With reference to the -observance of the Sabbath, and to every point of moral duty, the appeal -now lies primarily to the scriptures of the New Testament, and -secondarily to any other records which we may possess of the practice of -the apostolical age.” How different is the mind of Dr. Vaughan from that -of the Apostle Paul on this important point. The Apostle tells us -(alluding more especially to the writings of the Old Testament), that all -scripture is “profitable for doctrine, for reproof, for correction, for -instruction in righteousness, that the man of God may be perfect, -thoroughly furnished unto all good works.” Dr. Vaughan tells us in -effect, that our rule of practice is the New Testament and tradition! - -Again Dr. V. condemns what he designates “a low and slavish spirit,” in -those who wish “to have an express _law_ to shew for our Christian -Sunday.” But we would ask, whether an express law makes the obedience of -love less sincere, less warm, less free and spontaneous? St. John tells -us, “this is the love of God, that we keep his commandments, and his -commandments are not grievous.” In a matter of such moment we feel bound -to follow the opinion of the inspired Apostle. - -Dr. Vaughan is of opinion, that “if we found even a _human_ institution, -which testified throughout Christendom, by a speaking sign, by an act at -once self-denying and beneficent, our faith in realities unseen and -future; even _this_ would bind us to its observance.” And yet when we -find in the word of God, a plain command to keep holy the Sabbath-day, we -are told that we are not legally bound to observe it, and that a wish to -have a law to that effect, bespeaks “a low and slavish spirit.” If, -however, the express will of God does not lead men to keep the Sabbath, -we cannot conceive of any other motive, by which (on Christian -principles) they will be induced to observe it. In man’s present -condition, liberty without law soon degenerates into licentiousness; and -no law but that of God, can so restrain and regulate men, as to preserve -real religious freedom. Repeal the laws by which life and property are -protected, and try to persuade men to be good and virtuous, from a love -of virtue, or from a sense of gratitude for the kindness and beneficence -of their rulers; and we should soon see the necessity and benefit of our -laws. And so it will be found, that the religious observance of the -Sabbath, will soon give place to a general neglect of God’s house, and to -practical atheism, if once the people are persuaded, that there is no -divine command to keep holy the Sabbath-day. - -But while the authority of the Old Testament is thus repudiated, the Rev. -Doctor “_thinks_” _he_ “_sees_” (what other people may be blind to, and -about which he himself is _not quite certain_—so poor a guide is man’s -intellect in the absence of a plain command from God,) “indications from -the very earliest days, of which the Scriptures contain the record, of -man’s need of a periodical rest, and of God’s purpose to secure it to -him.” He believes “that it is essential to the well-being of his bodily -and mental structure.” He believes that it “is yet more essential to the -well-being of his immortal spirit, to his education for that state in -which earthly life issues.” He believes that this was “foreseen by man’s -Creator, and provided for by the disposer of man’s heart.” And yet he -does not believe that God has adopted the only means of securing this -all-important blessing permanently to his creatures. Once, indeed, for a -few hundred years he made it imperative upon a small portion of the human -race, to keep an appointment so essential to man’s present and eternal -welfare. But when by the mission of his Son, and the publication of the -gospel, he manifested his marvellous love to the whole human race, then, -by an unaccountable and inexplicable mode of procedure, he set aside this -appointment, and left him to the dictates of his own will, or to the -selfishness or caprice of those under whose authority he might happen to -be! All was thenceforth to be left to man’s mental perception and moral -sense! {7} Is this view consistent with God’s goodness? Is it -consistent with his general dealing with men under the present -dispensation? God has provided a Saviour for all men. He has commanded -the gospel to be preached to the whole human race. He has commanded all -men every where to receive the gospel. And yet he has abolished the only -command by which an opportunity can be permanently secured to all men, to -become acquainted with the truths of the gospel, and be made wise unto -salvation! Is this worthy of God? A human parent would not withhold -from his children, explicit instruction on any point that he deemed -essential to their welfare. He would not leave them to conjecture, but -would tell them plainly what was for their good. Is God less wise or -less good than man? - -The Rev. Doctor evidently feels some difficulty in reconciling his views -with the teaching of the Church of England. For after speaking of the -privilege and blessing of Sabbath observance, as if conscious of the -dilemma in which his principles placed him, he proceeds to ask, “And -shall those who look back through long years upon their frequent failures -to improve the blessing, see no reason for the confession which bewails -their past neglect of it, and the prayer which asks help to honour it -(_i.e. the blessing_) hereafter?” Now we confess that we cannot help -feeling, as we think most must feel, that this attempt to escape from the -appearance of inconsistency in using the prayer alluded to, is most -unsatisfactory. The prayer to which allusion is here made, is offered by -the whole congregation immediately on the reading of the fourth -commandment by the Minister. Its language is, “Lord have mercy upon us, -and incline our hearts to keep this law.” And the meaning and intent of -the prayer are thus expressed in the rubric at the head of the -commandments in the Communion Service: “The Priest shall rehearse the ten -commandments; and the people shall, after every commandment, ask God -mercy for their transgression thereof for the time past, and grace to -keep the same for the time to come.” This, then, is the meaning of the -prayer; and in this there is necessarily implied a recognition of the -moral obligation of the commandment, with regret for its violation, as -well as a prayer for pardon, and for help to keep it in future. But is -this the meaning which Dr. Vaughan attaches to the language of this -prayer? No, with his views, it must be something of this sort: “Have -mercy upon us for not improving this blessing in time past, and incline -our hearts to honour this blessing in future.” Surely if the fourth -commandment be no longer in force, to use this prayer is to confess guilt -where no law has been transgressed, to ask pardon where no offence has -been committed, and to seek aid to amend what is not legally wrong. - -Nor is this the only practical difficulty connected with the views in -question. We presume it is the duty of the Masters of our public -schools, as well as of the Clergy generally, to teach their charge the -Church Catechism. But in the Church Catechism are the following -questions and answers:— - - _Question_. You said that your godfathers and godmothers did promise - for you, that you should keep God’s commandments. Tell me how many - there be. - - _Answer_. Ten. - - _Question_. Which be they? - - _Answer_. The same which God spake in the twentieth chapter of - Exodus, &c. - -Here is a plain acknowledgment that the ten commandments are still in -force, and that we are bound by our baptismal vows to keep them. Dr. -Vaughan affirms that they have “ceased to be our rule of life.” How can -these conflicting opinions be reconciled? or how can those persons -consistently use the formularies of our church, who so directly -contradict her teaching? - -Having thus noticed more generally what we consider the unscriptural -opinions set forth in the pamphlet under review, we shall now proceed to -consider more particularly the Sabbath question. This is confessedly one -of the great questions of the day. So momentous, indeed, are its -bearings on the temporal and spiritual well-being of men, and so -intimately is it connected with the worship and honour of God, that its -importance can scarcely be overrated. If God is to be publicly -acknowledged and worshiped in his own world—if men are to be instructed -in the principles of revealed religion, and trained to habits of virtue -and christian love—if personal, domestic, social, and national happiness -is to be promoted—if time is to be so improved, as to make it the passage -to a blessed immortality—the obligation to keep the Sabbath must be -recognised, and its observance must be enforced and regulated according -to the injunctions of God’s holy word. - -It is indeed asserted by some that, under the Christian dispensation, the -observance of a day of rest is a mere matter of expediency—that we are -under no divine obligation to abstain from labour or other worldly -pursuits—that the Sabbath was purely a Jewish institution, and has passed -away with the other “weak and beggarly elements” of Judaism. But on what -grounds are such assertions made? because, as it is alleged, there is no -positive command in the New Testament to keep the Sabbath, “no direction -for its observance, nor any reproof for the neglect of it,” and because -certain expressions are employed by St. Paul, which seem to bespeak -“indifference to its retention, or even rebuke for its revival.” - -With regard to the first objection, viz. the want of a direct command, -this could scarcely be necessary, inasmuch as our Lord not only himself -kept the Sabbath, but in all his remarks in reference to it, spoke in a -manner that necessarily implied his recognition of its divine origin and -perpetual obligation. Besides, as he expressly declared that he came not -to destroy the law or the prophets, (both of which are full of -exhortations to keep the Sabbath), what right have we to deny the -obligation of the fourth commandment, because it is not expressly -repeated in the New Testament? The safer and more just way of reasoning -would surely be this: Under the former dispensation God in the most -solemn manner promulgated a law, connecting with its observance great -temporal and especially great spiritual blessings, and visiting its -violation with the most severe judgments. This law has not been formally -and explicitly abrogated, nor its sanctions withdrawn. The law, -therefore, still remains in force. Shew us that the fourth commandment -has been abrogated in as plain terms as those that were employed in its -promulgation; and then, and not till then, we may with a safe conscience -regard the observance of the Sabbath merely as a matter of Christian -expediency. - -Where, again, was the necessity of “direction” for the observance of the -Sabbath, when the first Christians, (many of whom, as well as the -Apostles, were Jews) had the services of the Jewish synagogue as a model, -and the plain instructions of the law and prophets to guide them, both as -to the proper manner of keeping the Sabbath, and the spirit in which it -should be kept? We might as well deny the Christian obligation to -maintain the public worship of God, because in the New Testament no -directions are given for conducting it. - -Nor would the absence of “reproof for the neglect” of the Sabbath be any -valid argument against the continued obligation of its observance. If -“in the primitive age” there were “churches in which _both_ (the Jewish -and the Christian Sabbaths) were observed,” it is scarcely probable that -any number of Christians would be found who neglected the Sabbath -altogether; and if there was little or no neglect of the observance of -the Sabbath, there would be little or no room for reproof on account of -its neglect. But is there no reproof to be found in the New Testament? -What does St. Paul mean by exhorting the Hebrews not to neglect the -assembling of themselves together, as the manner of some was? {12a} Few -will deny that this passage refers to the public worship of the Christian -church, which we know was held on the Lord’s day. Here, then, we have at -least indirect reproof; and its connection with what follows will perhaps -suggest an additional reason for the absence of more frequent and more -direct reproof. So essential a part of practical Christianity was the -observance of the Sabbath deemed, that scarcely any ventured to neglect -it, and they who did so, were considered in danger of apostasy. {12b} If -the reasons stated be valid arguments against the divine obligation to -keep the Sabbath, what can be urged to prove the duty of females to -partake of the Sacrament of the Lord’s Supper? Here, although the -institution was entirely new, and peculiar to the new dispensation, yet -we find neither direct command, nor reproof for neglect, nor even mention -made of any females having partaken of that Sacrament. And yet who would -venture to pronounce these sufficient reasons for denying the obligation -of women to receive the memorials of their dying Saviour’s love? - -With regard to those passages in which “the language employed is” said to -be “that either of indifference to its retention, or even of rebuke for -its revival,” we apprehend that the intention of the apostle was neither -to condemn the observance of the Jewish Sabbath, nor to intimate that -Christians were under no moral obligation to keep any Sabbath whatever. -If he was speaking exclusively of the Jewish weekly Sabbath (of which -there is no sufficient proof), his object was, either to vindicate -Gentile Christians from the obligation of its observance, or to condemn -the self-righteous spirit in which it was kept. “Let no man judge you in -meat, or in drink, or in respect of a holy day, or of the new moon, or of -the Sabbaths” (or sabbatical appointments.) {13} All these were _Jewish_ -ordinances, from which the council at Jerusalem, guided by the Holy -Ghost, had declared _Gentile_ believers to be free. They were local and -national, and the various sacrifices and offerings connected with them -could be presented only at Jerusalem, and by Jews or proselytes. They -were therefore declared to be of no obligation to the Gentile believer. -On the contrary, these observances became injurious both to Jewish and -Gentile Christians, if they were kept in a self-righteous spirit. “I am -afraid of you (says St. Paul to the Galatians), lest I have bestowed upon -you labour in vain.” “Ye observe days, and months, and times, and -years.” Was the apostle rebuking his brethren for the revival of what -had “died out?” Was he not rather blaming them for observing in an -antichristian spirit, what they were not _bound_ to observe at all? In -his epistle to the Romans, he declares that the observance of these days -is in itself a matter of indifference. “One man esteemeth one day above -another, another esteemeth every day. He that regardeth the day, -regardeth it to the Lord; and he that regardeth not the day, to the Lord -he doth not regard it.” {14} How then could he be rebuking the Galatians -for simply doing what he himself declares might be done with a good -conscience, and acceptably to Christ? Besides if the language of the -Apostle must necessarily be understood as conveying rebuke for observing -the Sabbath, and consequently be a valid proof, that the obligation to -observe it is done away, much more might the same argument be deduced -from the still stronger language employed by God in the book of the -Prophet Isaiah: “Bring no more vain oblations; incense is an abomination -unto me; the new moons and sabbaths, the calling of assemblies, I cannot -away with; it is iniquity, even the solemn meeting. Your new moons and -your appointed feasts my soul hateth; they are a trouble unto me; I am -weary to bear them.” {15} What would have been thought of a Jewish -teacher who should have affirmed from this passage, that the rites here -enumerated were for ever abolished? And yet such a view would have had -more to support it, than the doctrine attempted to be established by the -statement of the Apostle. In both cases, we apprehend, it was not the -observance that was condemned, nor the obligation that was denied; but -the reproof was levelled at the motives and the state of mind by which -the observance was attended. An antinomian spirit was condemned by the -Prophet—a self-righteous spirit by the Apostle. - -The absence of a formal abrogation of the Jewish Sabbath, and the formal -substitution of the Christian Sabbath in its place, is in perfect -accordance with the whole plan of divine providence, for the introduction -and establishment of Christianity in the world. The religion of Moses -was never formally abolished. Our Lord lived and died in it; and his -Apostles and the early Jewish disciples occasionally at least observed -its rites, and still worshiped at the temple and in the synagogue. Both -religions were from God. Both had the same end. The same truths and the -same spirit were essential to both. The shadows of the one gave place to -the substance of the other. But in all that was vital, moral, saving, -the two religions were identical. “He was not a Jew who was one -outwardly, and circumcision was that of the heart, in the spirit, and not -in the letter.” In like manner we conceive, what was purely and -necessarily Jewish in the observance of the Sabbath, passed away with the -mere externals of Judaism; but all that was essential to the spirit of -the command remained in full force. - -But it is asked, if the observance of the Sabbath be of divine and -perpetual obligation, why have Christians changed the day, and why do -they not keep the Sabbath in the manner enjoined in the Old Testament? -We reply, that the lawgiver, the “Lord of the Sabbath,” has by his own -acts, declarations, and example, and by the example of his inspired -Apostles, sanctioned both the change of the day, and the alteration in -the manner of its observance. Christianity was not to be confined to one -country, nor was it necessarily to be a national religion. It was to -overspread the world, and was to be suited to all countries and climes. -It was therefore necessary that whatever was merely local and national in -the observance of the Sabbath, should be relaxed or removed; and this -might be done, and was done, without either touching the moral obligation -of the law, or taking from its observance a particle of what is vital and -essential. {16} Our Lord did not abrogate the seventh commandment when -he declared, that the unchaste look was a breach of it. Neither did he -set aside the fourth commandment, when he worked miracles of mercy on the -Sabbath day; when he defended his disciples who were blamed for plucking -ears of corn on the Sabbath day; when he declared it was “lawful to do -good on the Sabbath day.” And if the seventh day had hitherto been kept -as a sign between God the Creator and his creature man, and as a memorial -of creating goodness; surely there was great propriety in changing the -day, so as to make the Sabbath observance a sign between God the Redeemer -and his redeemed creature man, and a memorial of redeeming love, as well -as an emblem of the eternal Sabbath, {17} which is the hope of the -christian. Nor can we imagine that the most explicit command for the -change of the day, could have come with greater force to the followers of -Christ, than the recorded facts, that the Saviour rose on the first day -of the week, that after his resurrection, he selected that day to meet -his disciples, that his people ever after regularly kept the first day, -and that this day bears in Scripture the honoured appellation of “the -Lord’s day.” In this change, however, nothing is given up that is -essential in the command to keep holy the Sabbath day. One day in seven -is to be set apart to the service of God; in it no unnecessary work is to -be done; but works of necessity and of charity on that day are sanctioned -by our Lord himself. And this is so far from being opposed to what was -required under the former dispensation, that it agrees entirely with the -teaching of the prophet Isaiah, who instructed the Jews, that the proper -and acceptable way of keeping the Sabbath, was, “not to do their own -ways,” nor to “speak their own words,” nor to “find their own pleasure;” -but to “call the Sabbath a delight, holy of the Lord, honourable.” {18} - -Here it will be objected, that this reasoning proceeds on the assumption, -that the Sabbath is of divine and perpetual obligation, and that the -justness of this assumption is altogether denied. Well then, let us -proceed to the proof. It will not be denied, that in the law of the ten -commandments, commonly called the moral law, twice written by the finger -of God, and delivered to the Jews in the most solemn manner by the voice -of Jehovah himself, there is a plain command to “keep holy the Sabbath -day.” It will not be denied, that this appointment was made as “a sign” -or memorial of the relation that subsisted between God and his Church, -and that this sign was to be continued in succeeding generations. It -will not be denied, that this appointment was guarded by sanctions of the -most important kind—great blessings being promised to its observance, and -severe judgments being threatened against those who should disregard it. -In all this we see, that to _the Jews_ the observance of the Sabbath was -of divine obligation, and that that obligation continued so long as the -law itself was unrepealed. In other words, until the same authority by -which the law was promulgated, shall plainly declare it abolished, every -Jew is bound to keep the Sabbath, on pain of incurring the displeasure of -Almighty God. - -But was the Jew the only person that was brought under the sanctions of -this law? Were not all proselytes from the Gentiles bound by the same -obligations, as they were also partakers of the same blessings with the -Jews? And does the obligation stop even here? What is the meaning of -this passage from the prophet Isaiah? “Also the sons of the stranger, -that join themselves to the Lord, to serve him, and to love the name of -the Lord, to be his servants, every one that keepeth the Sabbath from -polluting it, and taketh hold of my covenant; even them will I bring to -my holy mountain, and make them joyful in my house of prayer . . . for -mine house shall be called a house of prayer for all people.” {20a} -Surely this language must have reference to the times of the gospel, when -the gentile nations would be admitted into the church of God, and become -partakers of the blessings of the new covenant. In support of this view -it may be mentioned, that St. Paul states expressly that gentile -believers have no separate and independent standing in the economy of -redemption, but are as scions cut out of a wild olive tree and grafted -into the Jewish stock, and so with the natural branches, partake of its -root and fatness. Or, using another figure, he reminds the Ephesians, -that before their conversion they had been “aliens from the commonwealth -of Israel,” but that now they were “fellow citizens with the saints, and -of the household of God.” If this view be correct, and we see not how -its correctness can be disproved, the Sabbath with its responsibilities -and its blessings, is not confined to Jews, or to proselytes to the -Jewish religion. Its observance is binding upon all who profess to -believe the scriptures and to worship the God of the Bible. - -We cannot help regarding as very untenable the opinion of those, who -dissever the fourth commandment from the rest of the decalogue, under the -plea that it is not properly speaking _moral_, {20b} and therefore has -not the same force as the commandments of the second table—as if the -express command of our Maker were not infinitely above every -consideration arising from the nature of the injunction given, or as if -man’s reason or man’s moral sense were competent to make a distinction -where God has made none. What right have we, under any pretence -whatever, to deny the obligation of a law, so plainly, so solemnly, so -awfully promulgated by the God of heaven himself? The very position of -the fourth commandment in the decalogue, might teach men to regard it -with peculiar veneration. It is the link that binds together heaven and -earth—our duty to God and our duty to our neighbour. It is the pillar -that supports the whole moral and religious fabric. To attempt to set -aside the obligation to observe the fourth commandment, is therefore, in -our view, a daring attack on the authority of the Lawgiver. It is a -temerity equalled only by that of the church of Rome in expunging from -the decalogue the second commandment. - -We acknowledge the greater consistency of those who affirm, that the -whole moral law is swept away by the gospel; though we much regret that -any true Christians, and those too, persons who are friendly to a proper -observance of the Lord’s day, should hold notions which appear to us -opposed to Scripture, and calculated to produce among the unthinking -multitude, the most serious consequences. If indeed it were true, that -the whole decalogue is abrogated by Christianity, no supposed immoral -results would deter us from boldly proclaiming the fact. In that case, -we should not shrink from telling men that our church is under a serious -mistake, when she teaches her members to confess their guilt in breaking -each of the ten commandments, to ask for pardon, and to implore grace to -keep them in time to come. But it is because we believe in our heart -that the decalogue is still in force, and that God’s honour and man’s -happiness alike demand its observance, that we are not “bold enough” to -proclaim as “liberty” what we are sure would lead to the greatest -licentiousness. A theory of the kind may not seriously injure men of -real piety and great spirituality of mind; but to others it would be -productive of the most lamentable consequences. - -But if Christianity has freed us from the moral law, an announcement to -that effect must be recorded in the New Testament, and recorded in no -obscure or doubtful terms, such as can by any possibility be -misunderstood, but in language as plain, as perspicuous, and as -authoritative, as that employed in the original promulgation of the law. -For here we are not called upon to give up merely some external -observance, or to change the mode or the time of performing some -appointed duty (for _that_ a less explicit intimation of the divine will -would suffice); but we are told to renounce what in its very nature is -essential to all acceptable obedience, and what above every other part of -revelation bears marks of the divine impress. If the moral law is to be -renounced as part of “the weak and beggarly elements” of the Mosaic -religion, we must have the voice of God as distinctly abrogating the ten -commandments as it was heard in their original promulgation. Nothing -less will satisfy us, and nothing else, we venture to say, ought to -satisfy any man who believes, that at the bar of God he must answer for -the use he has made of the divine revelation contained in the Bible. {22} - -Now, can any man shew, or does any man pretend to shew, a single passage -of scripture in which it is plainly stated, that the decalogue is -abrogated under the Christian dispensation? We are well aware that -obedience to the law forms no part of man’s justification—for “Christ is -the end of the law for righteousness to every one that believeth.” We -know too that love is the essence of all obedience—for “love is the -fulfilling of the law.” But we know likewise that “this is the love of -God, that we keep his commandments.” Nor can we conceive how the purest -and most fervent love can be properly manifested, towards God or man, -without some infallible guidance for its expression in the different -relations of life. {23a} This we have briefly and essentially in the -decalogue; while the principles there enunciated, are in the prophets and -in the New Testament more fully developed and expanded. And in the -absence of some plain revelation to justify such a course, we would fain -know on what principle the _comment_ (so to speak) is retained, when the -_text_ itself is rejected. If the law written by the finger of God and -published by his own mouth may thus be ignored, what reason can be urged -for listening to the moral teaching of Prophets and Apostles? But if the -law of the ten commandments has not been annulled, the command to keep -the Sabbath is still in force. For he that said “thou shalt not kill,” -said also, “remember the Sabbath day to keep it holy.” On this ground -then we rest our defence of the divine and perpetual obligation of the -Sabbath. God has not revoked his own solemn decree published with his -own lips on Mount Sinai. Till this is done, the decree with all its -sanctions continues in full force. - -Here we are content to stop; though we feel that the argument might be -carried much further. For we believe that had there been no command in -the law of Moses, enjoining the observance of the Sabbath; still both -Jews and Gentiles would have been bound by the original institution, -{23b} coeval with man’s being, and forming the only positive appointment -of God, imposed on our first parents in a state of innocency. He -“blessed the seventh day, and sanctified it.” This thought will probably -have little weight with those who are not convinced by our previous -arguments; but it will doubtless lead some to reflect, that if the -Sabbath was needed for man’s welfare even in the garden of Eden, much -more is it required for the good of both body and soul in his present -condition of sin and toil and sorrow; and that if the Father of Goodness -gave his sinless creatures a day of rest from worldly employment, and a -weekly Sabbath for more continued and intimate communion with himself; -the compassion of the same gracious Being would not only lead him to -continue the appointment, now so much more needed in man’s fallen state, -but also to command such an observance of the day, as man’s altered -circumstances rendered necessary. Now, this can only be effected by -making it imperative on all to “keep holy” the sacred day themselves, and -to afford to others facilities to keep it. If it were to be regarded -merely as a privilege, to be enjoyed or neglected at pleasure, it would -not answer the end intended. In man’s present condition, he cannot by -nature appreciate the boon, nor desire the spiritual blessings that the -appointment is especially intended to convey. The observance of the -Sabbath must therefore be laid upon his conscience as a duty, that in -seeking to fulfil that duty, he may be continually brought under the -means of grace, and the influence of Christian principles, until by God’s -grace he is led to feel the blessedness of a well spent Sabbath, and -keeps from a motive of love, what he at first observed from a sense of -duty. - - - - -APPENDIX. - - -SOME persons require a proof that the decalogue is binding on Christians. -They acknowledge that it is still in force towards the Jews. But -assuming that the whole Jewish economy is abrogated with regard to -Christians, they demand evidence from the New Testament that the ten -commandments are a rule of duty to us. Now this is a demand they have no -right to make. It proceeds on an assumption, the correctness of which we -deny. It is therefore, the part of those who maintain that view, to -prove that the moral law has ceased to be in force; not of us, to shew -the contrary. - -While, however, we maintain our vantage ground, and contend that nothing -less than a plain declaration in the New Testament to that effect, can or -ought to satisfy us, that the decalogue is annulled, we do not despair of -being able to satisfy any candid mind, by an appeal to the New Testament, -that we are as much bound by the ten commandments as are the Jews, to -whom they were originally given. - -No one can say, that there is an express declaration in the New -Testament, to the effect, that the decalogue is set aside under the -present dispensation. Those who arrive at the conclusion, must confess, -that it is merely inferential. In this respect, then, both parties stand -on equal ground. Neither our opponents nor ourselves can adduce an -undoubted and positive declaration. But we ask which have the greatest -need of such a declaration—they who assert that the moral law, written -and pronounced by God himself, has been abrogated, or they who affirm -that it is still in force? On which side lies the greater probability, -and with whom rests the greater responsibility? No very serious harm can -result from the error (if such it be) of maintaining the perpetual -authority of the moral law, but the most disastrous consequences may flow -from the rejection of its claims. And surely it is more likely that God -would continue his own law in force without a direct renewal of it, than -that he would abrogate it without a plain announcement to that effect. -In the absence then of positive evidence, the probability lies on the -side of its retention. - -Now, this probability advances a step towards certainty, when it is -remembered, that Judaism is not formally abrogated in the New -Testament—that in fact Christianity is not a new religion, but the -extension and expansion of the moral and spiritual part of the Mosaic -dispensation—believing Jews still remaining on their own stock, and -believing Gentiles being scions grafted into the Jewish olive tree. The -religion of Jesus is in reality the perfection of the religion of Moses. -But where would be its superiority in a moral point of view, if the -authority of the very standard of morality were taken from it? At any -rate, if such were the case, some express intimation to that effect is to -be expected. - -This argument is still further strengthened by the fact, that the spirit -and essential requirements of Judaism and Christianity are identical. It -has indeed been asserted that the morality of the Old Testament was one -of legal enactment; whereas that of the New Testament is one of motives -and principles. But our Lord teaches a very different doctrine. He -tells us that love was the essence and sum of all the requirements of the -Old Testament, even as love is the fulfilling of the law under the -present dispensation. {27} Christianity presents a new and powerful -motive for obedience—namely gratitude for the incarnation and death of -the Son of God; but this neither changes the nature of man’s moral -obligation, nor removes the necessity of a positive enactment to guide -him in his obedience, and enforce conformity to God’s will. If then in -spirit and essence the moral requirements of the law and of the gospel -were the same, what reason should there be for setting aside the -decalogue, and what authority have we to ignore it without an express -command from God? - -The probability that the moral law remains in force under the present -dispensation, is still further strengthened by the use which is made of -it by the inspired writers of the New Testament. St. Paul indeed speaks -of the law as the “ministry of condemnation,” in opposition to the -gospel, which is the “ministry of righteousness,” or justification—the -one dispensation bearing on its front the justice of God, the other, his -mercy. - -He tells us plainly that the law can only condemn, while the gospel alone -has power to justify. He assures us that in this respect—in its -condemning power—it is “done away” to the believer, while the free grace -of the gospel alone “remains.” But when he speaks of the moral -requirements of Christianity, while he tells us that (as in the religion -of Moses) love is the essence and sum of all, he nevertheless sends us to -the commandments of the second table, to learn how love is to be -exhibited, or rather perhaps to shew us, that the moral requirements of -the two dispensations were essentially the same. {28a} What an -extraordinary use to make of the law, if the decalogue be part of “the -weak and beggarly elements” abolished by Christianity. St. John tells us -that to love God is to keep his commandments. But we know not which of -his commandments we are bound to keep, if we reject those which he wrote -with his own finger, and pronounced with his own voice. St. James refers -to the moral law as if recognising its obligation. “Whosoever shall keep -the whole law, and yet offend in one point, he is guilty of all. For he -that said, Do not commit adultery, said also, Do not kill. Now, if thou -commit no adultery, yet if thou kill, thou art become a transgressor of -the law.” {28b} It may be objected, that this reference to the law is -merely for the purpose of illustration. But surely if the violation of -one precept involves the guilt of breaking the whole law, the whole law -must still be in force. For if the enactment has been repealed, there is -no law; and if there is no law, there can be no transgression; and if -there is no transgression, there can be no guilt. How strange, too, is -this appeal to the law by the Apostle Paul, if the law has been annulled: -“Children obey your parents in the Lord; for this is right. Honour thy -father and mother, which is the first commandment with promise; that it -may be well with thee, and that thou mayest live long on the earth.” -{28c} We thus approach very near the establishment of our position, that -there is evidence in the New Testament, that the moral law is still -binding on men. - -It may indeed be objected, that in the scriptures quoted or alluded to, -the reference is chiefly, if not exclusively, to the second table of the -decalogue. But we think few will venture to deny, (especially after the -assertion of St. James, that the violation of one precept is the -violation of the whole law) that if the part which regulates our duty to -man is in force, the part which teaches our duty to God must be equally -in force. Besides, if love is the fulfilling of the law, and the love of -God is keeping his commandments, how can we express our love to him, if -we reject that part of the law, which especially guides us in the proper -manner of shewing our love _directly_ to him? - -But there is one passage of the New Testament, which, in the absence of a -positive enunciation to the contrary, to our mind, of itself establishes -the permanent authority of the decalogue, and which, when added to what -has already been said, more than completes the proof that has been -demanded of us. We allude to our Lord’s declaration: “Think not that I -am come to destroy the law, or the prophets: I am not come to destroy but -to fulfil. For verily I say unto you, till heaven and earth pass, one -jot or one tittle shall in no wise pass from the law, till all be -fulfilled.” {29a} There can scarcely be a doubt to what the Redeemer -refers when he speaks of “the law and the prophets.” He could not intend -the ceremonial law, because the breaking of its least commands would not -make a man “least in the kingdom of heaven.” Neither was it true that he -did not come to put an end to its observance. It is the moral law, and -those instructions of the prophets which flow from it—it is “the law and -the prophets” as embraced in the precept, “thou shalt love the Lord thy -God with all thy heart, and thy neighbour as thyself,” which our Lord -evidently meant. The entire discourse to which this declaration forms -the introduction, is of a moral character; and whatever meanings may have -been put upon our Lord’s language, we think any unbiased mind, on reading -the whole discourse, will come to the conclusion, that the moral law was -chiefly and prominently in the Saviour’s mind, when he employed the -language above quoted. {29b} But if one jot or tittle cannot pass away -from the law, how should the entire law be abrogated? We conclude, -therefore, that there is satisfactory evidence in the New Testament, that -the decalogue is still in force in the Christian church—not so indeed -that obedience to it forms the ground of the believer’s justification, or -that want of perfect conformity to its requirements brings him under -condemnation (this was not the case under the Jewish dispensation), but -as the standard of right and wrong, as the infallible regulator of -conscience, as that perfect rule of moral obligation, by seeking -conformity to which we honour our Creator and Redeemer, perform the -duties of this present life, and become fitted for the presence of God -and the inheritance of the saints in light. To the believer the moral -law has always been “the law of liberty,” because, it being “written in -his heart,” he has “delighted in it after the inner man,” and kept its -precepts from a principle of love. - - * * * * * - - THE END. - - * * * * * - - NORWICH: - PRINTED BY THOMAS PRIEST, RAMPANT HORSE STREET. - - - - -FOOTNOTES. - - -{7} It is the fashion to extol highly the power of man’s mental and -moral perception of what is right and wrong. But from whom do we hear -most on these subjects? From those who, having lighted their torch at -the lamp of God, affect not only to be independent of divine -illumination, but even to eclipse the light of heaven itself. If they -will fairly test their own principles, let them try them by the condition -of that portion of the human family on whom revelation never cast its -direct rays. Let them seek in the records of the heathen nations of -antiquity, or in the principles and practice of modern heathendom, for -proofs of man’s inherent power to think and act aright. They will then -find that their wisdom is folly, their religion the most degrading -idolatry, and that their moral code allows and even commands actions of -the most revolting kind. The moral sense of the New Zealander made him a -cannibal. In the Hindu it is seen in the worship of the Linga, in the -horrid rites of the Suttee, and in the filthy and unnatural crimes that -form a part of what is considered their most acceptable worship. It is -hardly necessary to refer the classical reader to such works as the -Phædrus and Symposium of the greatest philosopher of the most civilized -nation of antiquity. - -{12a} Heb. x. 25. - -{12b} Vide x. 26, et seq. - -{13} After examining all the places in which the word σάββατον and the -defective plural σάββατα occur, both in the New Testament and in the -Septuagint, we are satisfied that the following extract from Bishop -Horsley’s Third Sermon on the Sabbath, gives the proper exposition of the -passage. “I must not quit this part of my subject without briefly taking -notice of a text in St. Paul’s Epistle to the Colossians, which has been -supposed to contradict the whole doctrine which I have asserted, and to -prove that the observation of a Sabbath in the Christian church is no -point of duty, but a matter of mere compliance with ancient custom . . . -From this text no less a man than the venerable Calvin drew the -conclusion, in which he has been rashly followed by other considerable -men, that the sanctification of the seventh day is no indispensable duty -in the Christian church—that it is one of those carnal ordinances of the -Jewish religion which our Lord hath blotted out. The truth however is, -that in the apostolical age, the first day of the week, though it was -observed with great reverence, was not called the Sabbath day, but the -Lord’s day . . . and the name of the Sabbath days was appropriated to the -Saturdays, and certain days in the Jewish church, which were likewise -called Sabbaths in the law. The Sabbath days, therefore, of which St. -Paul speaks, were not the Sundays of Christians, but the Saturdays and -other Sabbaths of the Jewish calendar.” - -{14} Rom. xiv. 5, 6. - -{15} Isaiah i. 13, 14. - -{16} We are reminded of certain expressions in some of the Fathers, from -which it is inferred, that they did not deem it necessary to keep the -Lord’s day so strictly as we contend it ought to be kept; and that -Constantine passed a decree permitting persons in the rural districts, to -get in their crops on Sunday, should the weather be such as to threaten -their destruction or serious injury. Without discussing the propriety of -the particular edict in question, we deem it a sufficient answer, that -the Bible, and not the Fathers or Constantine, is our rule of faith and -practice. Many erroneous notions were held by the Fathers; and no one -will pretend that either Constantine or the church generally in his days, -was so correct in practice, as to present a perfect model for us to -follow. - -We are also reminded, that there were some in the early church—slaves, -for instance—who could not keep the Lord’s day; and these, it is argued, -would rather have died than have desecrated it, had they considered it of -the same obligation as the command to abstain from idolatry. To this it -may be replied, that the question is not what certain individuals -thought, or what was the practice of certain communities, but what the -word of God teaches. There is, however, a marked distinction between the -two cases here supposed, arising from the difference between the two -commandments. Many instances may occur, in which it is physically -impossible to obey the letter of some of the commandments. Thus, -poverty, sickness, or other providential impediment, may incapacitate the -most obedient child from ministering to the wants of his parents. In -like manner, bodily infirmity, imprisonment, or other providential -restraint, may prevent the observance of the fourth commandment in the -letter, while the heart longs to honour God’s holy day, and to enjoy its -blessings. The Christian slave, therefore, whose body (in the providence -of God) was under the power of his master, might be compelled to work on -the Lord’s day without incurring guilt. But he could not worship an -idol, without an open renunciation of Christianity. Surely there is no -need to insist on the difference between the two cases. - -{17} Heb. iv. 9. σαββατισμὸς. - -{18} We cannot see the distinction contended for by some, between the -Jewish Sabbath and the Christian Lord’s day; namely, that the former was -“_rest_,” while the latter is “_public worship_.” To us they appear -identical. The Jewish Sabbath was not merely “_rest_,” but _holy_ or -_sanctified_ rest. “God _blessed_ the seventh day, and _sanctified_ it.” -Moses calls it “the rest of the _holy_ Sabbath unto the Lord;” and God -frequently declares that it was appointed as a “sign” between himself and -his people, and commands them to keep it _holy_. Now, how could the -Jewish Sabbath answer the description thus given of it, if mere rest, or -cessation from bodily labour, was all that was required in its -observance? We know that the Sunday, as kept by those who only lay aside -their usual worldly employments, is neither “blessed,” nor “sanctified,” -nor “holy,” nor a “sign” between them and God. On the contrary, it is -made the occasion of the most awful immoralities, and is productive of -the greatest misery. Instead of a blessing, it is converted into a -curse. Besides, did not the instructions of the heads of families, and -the teaching and ministrations of the Levites, in the earlier part of the -Jewish history, and the services at the synagogue in after times, afford -means of instruction very similar to those in the Christian church? By -divine appointment the Levites were to teach the people (Lev. x. 11; -Deut. xxxiii. 10), and the people were to teach their children (Deut. vi. -7); and we cannot conceive how this could have been done, or the Sabbath -have been kept _holy_, according to the commandment, without some stated -instruction and worship on the day of rest, from the first settlement of -the Israelites in Canaan. A whole nation keeping _holy_ every seventh -day, without the aids and restraints of public worship, appears to us an -impossibility. Indeed, why is the Sabbath expressly called “a holy -_convocation_” [מקרא קדש] (Levit. xxiii. 3), if no assemblies of the -people for worship took place on that day? But after all, what do the -advocates of the strictest observance of the Sabbath require, more than -was required of the Jews by God himself? (Isa. lviii. 13.) We therefore -consider the Jewish Sabbath and the Christian Sunday, the same in spirit, -in character, and in their general religious requirements. - -{20a} Isaiah, lvi. 6, 7. - -{20b} The fourth commandment is in its nature partly _moral_ and partly -_positive_. Reason teaches the duty of devoting a portion of our time to -the worship of God. Revelation determines the amount by a positive -enactment. Now, it is very remarkable, that while _all_ the other -sabbatical institutions (which are peculiar to the Jews) are omitted in -the moral law and inserted in the ceremonial law, that of the seventh day -alone stands in the decalogue. Is not this a tacit indication of its -moral character? - -{22} See Appendix. - -{23a} How often has the fondest love of parents become destructive to -their offspring, for want of proper regulation in its expression. So, -love to God and man, if mere feeling, without proper intellectual -guidance, might produce results the reverse of its intention. It would -be the propelling power without the regulator. - -{23b} “It is a gross mistake to consider the Sabbath as a mere festival -of the Jewish church, deriving its whole sanctity from the Levitical law. -The contrary appears, as well from the evidence of the fact which sacred -history affords, as from the reason of the thing which the same history -declares. The religious observation of the seventh day hath a place in -the decalogue among the very first duties of natural religion. The -reason assigned for the injunction is general, and hath no relation or -regard to the particular circumstances of the Israelites. The creation -of the world was an event equally interesting to the whole human race; -and the acknowledgment of God as our Creator, is a duty in all ages and -in all countries, equally incumbent upon every individual of mankind.” -From _Bishop Horsley’s Second Sermon on the Sabbath_. - -Professor Blunt has elaborately demonstrated, that the Sabbath was -observed in the _Patriarchal age_. See _Scriptural Coincidences_, pp. -18–24. The hebdomadal division of time by the Pagan nations of the West, -and by the Hindus and other people in the East, seems to indicate a -traditional recognition of the Sabbath, though the observance of the day, -as a day of rest, passed away with the worship of Him, in whose honour it -was originally instituted. - -{27} Matt. xxii. 37–40. - -{28a} Rom. xiii. 8–10. - -{28b} James ii. 10, 11. - -{28c} Ephes. vi. 1–3. - -{29a} Matt. v. 17, 18. - -{29b} Our Lord refers to some of the moral precepts, and to some of the -civil enactments of the law of Moses; because the meaning and application -of both had been perverted or obscured by the glosses of the Scribes and -Pharisees; and his intention evidently was, to remove those false -glosses, and to teach the legitimate application, meaning, and extent of -the divine commandments. Thus, the civil enactment, “An eye for an eye,” -&c. was perverted by the Pharisees, so as to encourage the notion, that -personal revenge was justifiable by the divine law. This perversion was -met by our Lord’s command, “Resist not evil,” &c. Again, God had -commanded the Jews to love their neighbours as themselves. The Scribes, -it would seem, chose to infer that this command necessarily implied the -inculcation of an opposite feeling towards enemies. They therefore -interpreted the precept to mean “Thou shalt love thy neighbour, and hate -thine enemy.” Our Lord gave the most decided negative to this gloss, by -his injunction, “love your enemies,” &c. Moreover, the Scribes taught -that the mere outward observance of the precept was all that the law -required. Our Lord shewed that God regards the inward feelings and -motives of men—that the unchaste desire was adultery, and that causeless -anger was murder. In this, his object was not to condemn or contradict -the teaching of the law and the prophets, but to free it from human -perversion, to shew its real character, and to point out its moral beauty -and excellency. Hence his solemn assertion, that not one jot or tittle -should pass from the law. - - - - -***END OF THE PROJECT GUTENBERG EBOOK THE DIVINE AND PERPETUAL OBLIGATION -OF THE OBSERVANCE OF THE SABBATH*** - - -******* This file should be named 63765-0.txt or 63765-0.zip ******* - - -This and all associated files of various formats will be found in: -http://www.gutenberg.org/dirs/6/3/7/6/63765 - - -Updated editions will replace the previous one--the old editions will -be renamed. - -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the United -States without permission and without paying copyright -royalties. 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You may copy it, give it away or re-use it under the terms of -the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you'll have -to check the laws of the country where you are located before using this ebook. - - - - -Title: The Divine and Perpetual Obligation of the Observance of the Sabbath - - -Author: John Perowne - - - -Release Date: November 14, 2020 [eBook #63765] - -Language: English - -Character set encoding: ISO-646-US (US-ASCII) - - -***START OF THE PROJECT GUTENBERG EBOOK THE DIVINE AND PERPETUAL -OBLIGATION OF THE OBSERVANCE OF THE SABBATH*** -</pre> -<p>Transcribed from the 1853 Wertheim and Macintosh edition by -David Price.</p> -<h1><span class="GutSmall">THE DIVINE AND PERPETUAL -OBLIGATION</span><br /> -<span class="GutSmall">OF THE</span><br /> -OBSERVANCE OF THE SABBATH,</h1> -<p style="text-align: center"><span class="GutSmall">WITH -REFERENCE MORE ESPECIALLY TO A PAMPHLET</span><br /> -<span class="GutSmall">LATELY PUBLISHED BY THE</span></p> -<p style="text-align: center">REV. C. J. VAUGHAN, D.D.,</p> -<p style="text-align: center"><span class="GutSmall"><i>Head -Master of Harrow School</i></span><span -class="GutSmall">,</span></p> -<p style="text-align: center"><span -class="GutSmall">ENTITLED</span><br /> -“A FEW WORDS ON THE CRYSTAL PALACE QUESTION.”</p> - -<div class="gapspace"> </div> - -<div class="gapshortline"> </div> -<p style="text-align: center"><span class="GutSmall">BY -THE</span><br /> -REV. JOHN PEROWNE, M.A.,</p> -<p style="text-align: center"><span class="GutSmall"><i>Rector of -St. John’s Maddermarket</i></span><span class="GutSmall">, -</span><span class="GutSmall"><i>Norwich</i></span><span -class="GutSmall">.</span></p> - -<div class="gapshortline"> </div> - -<div class="gapspace"> </div> -<p style="text-align: center">LONDON:<br /> -WERTHEIM AND MACINTOSH, PATERNOSTER ROW;<br /> -<span class="GutSmall">NORWICH: THOMAS PRIEST, RAMPANT HORSE -STREET,</span></p> -<p style="text-align: center">1853.</p> -<p style="text-align: center"><i>Price One Shilling</i>.</p> -<h2><a name="page3"></a><span class="pagenum">p. -3</span>PREFACE.</h2> -<p>The following pages are published with considerable -reluctance. The Author read Dr. Vaughan’s pamphlet -several weeks since, and was much pained that some of the -sentiments contained in it should proceed from such a -quarter. He hoped and expected that some one with more -leisure than he can command, and more capable of doing justice to -the important points under discussion, would undertake to refute -what he felt to be the very erroneous notions of the learned -Doctor. Since, however, no one else has taken up the -subject, he ventures to submit his sentiments to the Christian -public. He has no love for polemics, and very unwillingly -appears in print; but he has reason to know, that the notions to -which he alludes have already, in several instances, encouraged a -violation of the Sabbath, and that they are likely to produce -more extensive mischief, from the circumstance of no attempt -having been made to refute them. To prevent this evil, is -one object of the present undertaking. Another is, to -counteract the erroneous sentiments of Dr. Vaughan’s -pamphlet; while the writer’s chief aim is, to set forth -what he believes to be the will of God on the important subject -of the Sabbath. He is convinced that the principles -enunciated in the following pages are in conformity with the -teaching of the Bible; and being fully assured that obedience to -the will of our Heavenly Father, is in all things the only way of -peace and safety, he will rejoice if this pamphlet shall become -the means of removing error, or of confirming those who already -believe that the Sabbath is of divine and perpetual -obligation.</p> -<h2><a name="page5"></a><span class="pagenum">p. 5</span>THE -DIVINE AND PERPETUAL OBLIGATION OF THE SABBATH.</h2> -<p><span class="smcap">Before</span> entering on the question -that we intend more particularly to discuss, there are some -remarks that we deem it necessary to make on the tone and general -character of Dr. Vaughan’s pamphlet. And in the first -place, we were struck with the entire absence of scripture proof -in support of the views propounded. Assertions are made of -the most sweeping character, and inferences are thence drawn, -involving matters of the highest moment; and yet no passage of -scripture is adduced in support of these assertions. Thus -we are told “that not only the fourth commandment, but the -whole decalogue has ceased to be, <i>as such</i>, the rule of our -life.” But the authority for this declaration is -no-where given. If this doctrine be plainly taught in the -New Testament, surely we should be informed where it is to be -found.</p> -<p>Another thing that we could not help remarking, was the manner -in which the authority of the Old Testament is repudiated. -“With reference to the observance of the Sabbath, and to -every point of moral duty, the appeal now lies primarily to the -scriptures of the New Testament, and secondarily to any other -records which we may possess of the practice of the apostolical -age.” How different is the mind of Dr. Vaughan from -that of the Apostle Paul on this important point. The -Apostle tells us (alluding more especially to the writings of the -Old Testament), that all scripture is “profitable <a -name="page6"></a><span class="pagenum">p. 6</span>for doctrine, -for reproof, for correction, for instruction in righteousness, -that the man of God may be perfect, thoroughly furnished unto all -good works.” Dr. Vaughan tells us in effect, that our -rule of practice is the New Testament and tradition!</p> -<p>Again Dr. V. condemns what he designates “a low and -slavish spirit,” in those who wish “to have an -express <i>law</i> to shew for our Christian Sunday.” -But we would ask, whether an express law makes the obedience of -love less sincere, less warm, less free and spontaneous? -St. John tells us, “this is the love of God, that we keep -his commandments, and his commandments are not -grievous.” In a matter of such moment we feel bound -to follow the opinion of the inspired Apostle.</p> -<p>Dr. Vaughan is of opinion, that “if we found even a -<i>human</i> institution, which testified throughout Christendom, -by a speaking sign, by an act at once self-denying and -beneficent, our faith in realities unseen and future; even -<i>this</i> would bind us to its observance.” And yet -when we find in the word of God, a plain command to keep holy the -Sabbath-day, we are told that we are not legally bound to observe -it, and that a wish to have a law to that effect, bespeaks -“a low and slavish spirit.” If, however, the -express will of God does not lead men to keep the Sabbath, we -cannot conceive of any other motive, by which (on Christian -principles) they will be induced to observe it. In -man’s present condition, liberty without law soon -degenerates into licentiousness; and no law but that of God, can -so restrain and regulate men, as to preserve real religious -freedom. Repeal the laws by which life and property are -protected, and try to persuade men to be good and virtuous, from -a love of virtue, or from a sense of gratitude for the kindness -and beneficence of their rulers; and we should soon see the -necessity and benefit of our laws. <a -name="page7"></a><span class="pagenum">p. 7</span>And so it will -be found, that the religious observance of the Sabbath, will soon -give place to a general neglect of God’s house, and to -practical atheism, if once the people are persuaded, that there -is no divine command to keep holy the Sabbath-day.</p> -<p>But while the authority of the Old Testament is thus -repudiated, the Rev. Doctor “<i>thinks</i>” <i>he</i> -“<i>sees</i>” (what other people may be blind to, and -about which he himself is <i>not quite certain</i>—so poor -a guide is man’s intellect in the absence of a plain -command from God,) “indications from the very earliest -days, of which the Scriptures contain the record, of man’s -need of a periodical rest, and of God’s purpose to secure -it to him.” He believes “that it is essential -to the well-being of his bodily and mental -structure.” He believes that it “is yet more -essential to the well-being of his immortal spirit, to his -education for that state in which earthly life -issues.” He believes that this was “foreseen by -man’s Creator, and provided for by the disposer of -man’s heart.” And yet he does not believe that -God has adopted the only means of securing this all-important -blessing permanently to his creatures. Once, indeed, for a -few hundred years he made it imperative upon a small portion of -the human race, to keep an appointment so essential to -man’s present and eternal welfare. But when by the -mission of his Son, and the publication of the gospel, he -manifested his marvellous love to the whole human race, then, by -an unaccountable and inexplicable mode of procedure, he set aside -this appointment, and left him to the dictates of his own will, -or to the selfishness or caprice of those under whose authority -he might happen to be! All was thenceforth to be left to -man’s mental perception and moral sense! <a -name="citation7"></a><a href="#footnote7" -class="citation">[7]</a> Is <a name="page8"></a><span -class="pagenum">p. 8</span>this view consistent with God’s -goodness? Is it consistent with his general dealing with -men under the present dispensation? God has provided a -Saviour for all men. He has commanded the gospel to be -preached to the whole human race. He has commanded all men -every where to receive the gospel. And yet he has abolished -the only command by which an opportunity can be permanently -secured to all men, to become acquainted with the truths of the -gospel, and be made wise unto salvation! Is this worthy of -God? A human parent would not withhold from his children, -explicit instruction on any point that he deemed essential to -their welfare. He would not leave them to conjecture, but -would tell them plainly what was for their good. Is God -less wise or less good than man?</p> -<p>The Rev. Doctor evidently feels some difficulty in reconciling -his views with the teaching of the Church of England. For -after speaking of the privilege and blessing of Sabbath -observance, as if conscious of the dilemma in which his -principles placed him, he proceeds to ask, “And shall those -who look back through long years upon their frequent failures to -improve the blessing, see no reason for the confession which -bewails their past neglect of it, and the prayer which asks help -to honour it (<i>i.e. the blessing</i>) hereafter?” -Now we <a name="page9"></a><span class="pagenum">p. -9</span>confess that we cannot help feeling, as we think most -must feel, that this attempt to escape from the appearance of -inconsistency in using the prayer alluded to, is most -unsatisfactory. The prayer to which allusion is here made, -is offered by the whole congregation immediately on the reading -of the fourth commandment by the Minister. Its language is, -“Lord have mercy upon us, and incline our hearts to keep -this law.” And the meaning and intent of the prayer -are thus expressed in the rubric at the head of the commandments -in the Communion Service: “The Priest shall rehearse the -ten commandments; and the people shall, after every commandment, -ask God mercy for their transgression thereof for the time past, -and grace to keep the same for the time to come.” -This, then, is the meaning of the prayer; and in this there is -necessarily implied a recognition of the moral obligation of the -commandment, with regret for its violation, as well as a prayer -for pardon, and for help to keep it in future. But is this -the meaning which Dr. Vaughan attaches to the language of this -prayer? No, with his views, it must be something of this -sort: “Have mercy upon us for not improving this blessing -in time past, and incline our hearts to honour this blessing in -future.” Surely if the fourth commandment be no -longer in force, to use this prayer is to confess guilt where no -law has been transgressed, to ask pardon where no offence has -been committed, and to seek aid to amend what is not legally -wrong.</p> -<p>Nor is this the only practical difficulty connected with the -views in question. We presume it is the duty of the Masters -of our public schools, as well as of the Clergy generally, to -teach their charge the Church Catechism. But in the Church -Catechism are the following questions and answers:—</p> -<blockquote><p><i>Question</i>. You said that your -godfathers and godmothers <a name="page10"></a><span -class="pagenum">p. 10</span>did promise for you, that you should -keep God’s commandments. Tell me how many there -be.</p> -<p><i>Answer</i>. Ten.</p> -<p><i>Question</i>. Which be they?</p> -<p><i>Answer</i>. The same which God spake in the twentieth -chapter of Exodus, &c.</p> -</blockquote> -<p>Here is a plain acknowledgment that the ten commandments are -still in force, and that we are bound by our baptismal vows to -keep them. Dr. Vaughan affirms that they have “ceased -to be our rule of life.” How can these conflicting -opinions be reconciled? or how can those persons consistently use -the formularies of our church, who so directly contradict her -teaching?</p> -<p>Having thus noticed more generally what we consider the -unscriptural opinions set forth in the pamphlet under review, we -shall now proceed to consider more particularly the Sabbath -question. This is confessedly one of the great questions of -the day. So momentous, indeed, are its bearings on the -temporal and spiritual well-being of men, and so intimately is it -connected with the worship and honour of God, that its importance -can scarcely be overrated. If God is to be publicly -acknowledged and worshiped in his own world—if men are to -be instructed in the principles of revealed religion, and trained -to habits of virtue and christian love—if personal, -domestic, social, and national happiness is to be -promoted—if time is to be so improved, as to make it the -passage to a blessed immortality—the obligation to keep the -Sabbath must be recognised, and its observance must be enforced -and regulated according to the injunctions of God’s holy -word.</p> -<p>It is indeed asserted by some that, under the Christian -dispensation, the observance of a day of rest is a mere matter of -expediency—that we are under no divine obligation to <a -name="page11"></a><span class="pagenum">p. 11</span>abstain from -labour or other worldly pursuits—that the Sabbath was -purely a Jewish institution, and has passed away with the other -“weak and beggarly elements” of Judaism. But on -what grounds are such assertions made? because, as it is alleged, -there is no positive command in the New Testament to keep the -Sabbath, “no direction for its observance, nor any reproof -for the neglect of it,” and because certain expressions are -employed by St. Paul, which seem to bespeak “indifference -to its retention, or even rebuke for its revival.”</p> -<p>With regard to the first objection, viz. the want of a direct -command, this could scarcely be necessary, inasmuch as our Lord -not only himself kept the Sabbath, but in all his remarks in -reference to it, spoke in a manner that necessarily implied his -recognition of its divine origin and perpetual obligation. -Besides, as he expressly declared that he came not to destroy the -law or the prophets, (both of which are full of exhortations to -keep the Sabbath), what right have we to deny the obligation of -the fourth commandment, because it is not expressly repeated in -the New Testament? The safer and more just way of reasoning -would surely be this: Under the former dispensation God in the -most solemn manner promulgated a law, connecting with its -observance great temporal and especially great spiritual -blessings, and visiting its violation with the most severe -judgments. This law has not been formally and explicitly -abrogated, nor its sanctions withdrawn. The law, therefore, -still remains in force. Shew us that the fourth commandment -has been abrogated in as plain terms as those that were employed -in its promulgation; and then, and not till then, we may with a -safe conscience regard the observance of the Sabbath merely as a -matter of Christian expediency.</p> -<p>Where, again, was the necessity of “direction” for -the observance of the Sabbath, when the first Christians, (many -<a name="page12"></a><span class="pagenum">p. 12</span>of whom, -as well as the Apostles, were Jews) had the services of the -Jewish synagogue as a model, and the plain instructions of the -law and prophets to guide them, both as to the proper manner of -keeping the Sabbath, and the spirit in which it should be -kept? We might as well deny the Christian obligation to -maintain the public worship of God, because in the New Testament -no directions are given for conducting it.</p> -<p>Nor would the absence of “reproof for the neglect” -of the Sabbath be any valid argument against the continued -obligation of its observance. If “in the primitive -age” there were “churches in which <i>both</i> (the -Jewish and the Christian Sabbaths) were observed,” it is -scarcely probable that any number of Christians would be found -who neglected the Sabbath altogether; and if there was little or -no neglect of the observance of the Sabbath, there would be -little or no room for reproof on account of its neglect. -But is there no reproof to be found in the New Testament? -What does St. Paul mean by exhorting the Hebrews not to neglect -the assembling of themselves together, as the manner of some was? -<a name="citation12a"></a><a href="#footnote12a" -class="citation">[12a]</a> Few will deny that this passage -refers to the public worship of the Christian church, which we -know was held on the Lord’s day. Here, then, we have -at least indirect reproof; and its connection with what follows -will perhaps suggest an additional reason for the absence of more -frequent and more direct reproof. So essential a part of -practical Christianity was the observance of the Sabbath deemed, -that scarcely any ventured to neglect it, and they who did so, -were considered in danger of apostasy. <a -name="citation12b"></a><a href="#footnote12b" -class="citation">[12b]</a> If the reasons stated be valid -arguments against the divine obligation to keep the Sabbath, what -can be urged to prove the duty of females to partake of the <a -name="page13"></a><span class="pagenum">p. 13</span>Sacrament of -the Lord’s Supper? Here, although the institution was -entirely new, and peculiar to the new dispensation, yet we find -neither direct command, nor reproof for neglect, nor even mention -made of any females having partaken of that Sacrament. And -yet who would venture to pronounce these sufficient reasons for -denying the obligation of women to receive the memorials of their -dying Saviour’s love?</p> -<p>With regard to those passages in which “the language -employed is” said to be “that either of indifference -to its retention, or even of rebuke for its revival,” we -apprehend that the intention of the apostle was neither to -condemn the observance of the Jewish Sabbath, nor to intimate -that Christians were under no moral obligation to keep any -Sabbath whatever. If he was speaking exclusively of the -Jewish weekly Sabbath (of which there is no sufficient proof), -his object was, either to vindicate Gentile Christians from the -obligation of its observance, or to condemn the self-righteous -spirit in which it was kept. “Let no man judge you in -meat, or in drink, or in respect of a holy day, or of the new -moon, or of the Sabbaths” (or sabbatical appointments.) <a -name="citation13"></a><a href="#footnote13" -class="citation">[13]</a> All these were <i>Jewish</i> -ordinances, from which the council at Jerusalem, guided by the -Holy Ghost, had declared <i>Gentile</i> believers to be -free. They were local and national, and the various -sacrifices <a name="page14"></a><span class="pagenum">p. -14</span>and offerings connected with them could be presented -only at Jerusalem, and by Jews or proselytes. They were -therefore declared to be of no obligation to the Gentile -believer. On the contrary, these observances became -injurious both to Jewish and Gentile Christians, if they were -kept in a self-righteous spirit. “I am afraid of you -(says St. Paul to the Galatians), lest I have bestowed upon you -labour in vain.” “Ye observe days, and months, -and times, and years.” Was the apostle rebuking his -brethren for the revival of what had “died -out?” Was he not rather blaming them for observing in -an antichristian spirit, what they were not <i>bound</i> to -observe at all? In his epistle to the Romans, he declares -that the observance of these days is in itself a matter of -indifference. “One man esteemeth one day above -another, another esteemeth every day. He that regardeth the -day, regardeth it to the Lord; and he that regardeth not the day, -to the Lord he doth not regard it.” <a -name="citation14"></a><a href="#footnote14" -class="citation">[14]</a> How then could he be rebuking the -Galatians for simply doing what he himself declares might be done -with a good conscience, and acceptably to Christ? Besides -if the language of the Apostle must necessarily be understood as -conveying rebuke for observing the Sabbath, and consequently be a -valid proof, that the obligation to observe it is done away, much -more might the same argument be deduced from the still stronger -language employed by God in the book of the Prophet Isaiah: -“Bring no more <a name="page15"></a><span -class="pagenum">p. 15</span>vain oblations; incense is an -abomination unto me; the new moons and sabbaths, the calling of -assemblies, I cannot away with; it is iniquity, even the solemn -meeting. Your new moons and your appointed feasts my soul -hateth; they are a trouble unto me; I am weary to bear -them.” <a name="citation15"></a><a href="#footnote15" -class="citation">[15]</a> What would have been thought of a -Jewish teacher who should have affirmed from this passage, that -the rites here enumerated were for ever abolished? And yet -such a view would have had more to support it, than the doctrine -attempted to be established by the statement of the -Apostle. In both cases, we apprehend, it was not the -observance that was condemned, nor the obligation that was -denied; but the reproof was levelled at the motives and the state -of mind by which the observance was attended. An antinomian -spirit was condemned by the Prophet—a self-righteous spirit -by the Apostle.</p> -<p>The absence of a formal abrogation of the Jewish Sabbath, and -the formal substitution of the Christian Sabbath in its place, is -in perfect accordance with the whole plan of divine providence, -for the introduction and establishment of Christianity in the -world. The religion of Moses was never formally -abolished. Our Lord lived and died in it; and his Apostles -and the early Jewish disciples occasionally at least observed its -rites, and still worshiped at the temple and in the -synagogue. Both religions were from God. Both had the -same end. The same truths and the same spirit were -essential to both. The shadows of the one gave place to the -substance of the other. But in all that was vital, moral, -saving, the two religions were identical. “He was not -a Jew who was one outwardly, and circumcision was that of the -heart, in the spirit, and not in the letter.” In like -manner we conceive, what was purely and necessarily Jewish in the -observance of <a name="page16"></a><span class="pagenum">p. -16</span>the Sabbath, passed away with the mere externals of -Judaism; but all that was essential to the spirit of the command -remained in full force.</p> -<p>But it is asked, if the observance of the Sabbath be of divine -and perpetual obligation, why have Christians changed the day, -and why do they not keep the Sabbath in the manner enjoined in -the Old Testament? We reply, that the lawgiver, the -“Lord of the Sabbath,” has by his own acts, -declarations, and example, and by the example of his inspired -Apostles, sanctioned both the change of the day, and the -alteration in the manner of its observance. Christianity -was not to be confined to one country, nor was it necessarily to -be a national religion. It was to overspread the world, and -was to be suited to all countries and climes. It was -therefore necessary that whatever was merely local and national -in the observance of the Sabbath, should be relaxed or removed; -and this might be done, and was done, without either touching the -moral obligation of the law, or taking from its observance a -particle of what is vital and essential. <a -name="citation16"></a><a href="#footnote16" -class="citation">[16]</a> Our Lord <a -name="page17"></a><span class="pagenum">p. 17</span>did not -abrogate the seventh commandment when he declared, that the -unchaste look was a breach of it. Neither did he set aside -the fourth commandment, when he worked miracles of mercy on the -Sabbath day; when he defended his disciples who were blamed for -plucking ears of corn on the Sabbath day; when he declared it was -“lawful to do good on the Sabbath day.” And if -the seventh day had hitherto been kept as a sign between God the -Creator and his creature man, and as a memorial of creating -goodness; surely there was great propriety in changing the day, -so as to make the Sabbath observance a sign between God the -Redeemer and his redeemed creature man, and a memorial of -redeeming love, as well as an emblem of the eternal Sabbath, <a -name="citation17"></a><a href="#footnote17" -class="citation">[17]</a> which is the hope of the -christian. Nor can we imagine that the most explicit -command for the change of the day, could have come with greater -force to the followers of Christ, than the recorded facts, that -the Saviour rose on the first day of the week, that after his -resurrection, he selected that day to meet his disciples, that -his people ever after regularly kept the first day, and that this -day bears in Scripture the honoured appellation of “the -Lord’s day.” In this change, however, nothing -is given up that is essential in the command to keep holy the -Sabbath day. One day in seven is to be set apart to the -service of God; in it no unnecessary work is to be done; but <a -name="page18"></a><span class="pagenum">p. 18</span>works of -necessity and of charity on that day are sanctioned by our Lord -himself. And this is so far from being opposed to what was -required under the former dispensation, that it agrees entirely -with the teaching of the prophet Isaiah, who instructed the Jews, -that the proper and acceptable way of keeping the Sabbath, was, -“not to do their own ways,” nor to “speak their -own words,” nor to “find their own pleasure;” -but to “call the Sabbath a delight, holy of the Lord, -honourable.” <a name="citation18"></a><a href="#footnote18" -class="citation">[18]</a></p> -<p>Here it will be objected, that this reasoning proceeds on the -assumption, that the Sabbath is of divine and perpetual <a -name="page19"></a><span class="pagenum">p. 19</span>obligation, -and that the justness of this assumption is altogether -denied. Well then, let us proceed to the proof. It -will not be denied, that in the law of the ten commandments, -commonly called the moral law, twice written by the finger of -God, and delivered to the Jews in the most solemn manner by the -voice of Jehovah himself, there is a plain command to “keep -holy the Sabbath day.” It will not be denied, that -this appointment was made as “a sign” or memorial of -the relation that subsisted between God and his Church, and that -this sign was to be continued in succeeding generations. It -will not be denied, that this appointment was guarded by -sanctions of the most important kind—great blessings being -promised to its observance, and severe judgments being threatened -against those who should disregard it. In all this we see, -that to <i>the Jews</i> the observance of the Sabbath was of -divine obligation, and that that obligation continued so long as -the law itself was unrepealed. In other words, until the -same authority by which the law was promulgated, shall plainly -declare it abolished, every Jew is bound to keep the Sabbath, on -pain of incurring the displeasure of Almighty God.</p> -<p>But was the Jew the only person that was brought under the -sanctions of this law? Were not all proselytes from the -Gentiles bound by the same obligations, as they were also -partakers of the same blessings with the Jews? And does the -obligation stop even here? What is the meaning of this -passage from the prophet Isaiah? “Also the sons of -the stranger, that join themselves to the Lord, to serve him, and -to love the name of the Lord, to be his servants, every one that -keepeth the Sabbath from polluting it, and taketh hold of my -covenant; even them will I bring to my holy mountain, and make -them joyful in my house of prayer . . . for mine house <a -name="page20"></a><span class="pagenum">p. 20</span>shall be -called a house of prayer for all people.” <a -name="citation20a"></a><a href="#footnote20a" -class="citation">[20a]</a> Surely this language must have -reference to the times of the gospel, when the gentile nations -would be admitted into the church of God, and become partakers of -the blessings of the new covenant. In support of this view -it may be mentioned, that St. Paul states expressly that gentile -believers have no separate and independent standing in the -economy of redemption, but are as scions cut out of a wild olive -tree and grafted into the Jewish stock, and so with the natural -branches, partake of its root and fatness. Or, using -another figure, he reminds the Ephesians, that before their -conversion they had been “aliens from the commonwealth of -Israel,” but that now they were “fellow citizens with -the saints, and of the household of God.” If this -view be correct, and we see not how its correctness can be -disproved, the Sabbath with its responsibilities and its -blessings, is not confined to Jews, or to proselytes to the -Jewish religion. Its observance is binding upon all who -profess to believe the scriptures and to worship the God of the -Bible.</p> -<p>We cannot help regarding as very untenable the opinion of -those, who dissever the fourth commandment from the rest of the -decalogue, under the plea that it is not properly speaking -<i>moral</i>, <a name="citation20b"></a><a href="#footnote20b" -class="citation">[20b]</a> and therefore has not the same force -as the commandments of the second table—as if the express -command of our Maker were not infinitely above every -consideration arising from the nature of the injunction given, or -as if man’s reason <a name="page21"></a><span -class="pagenum">p. 21</span>or man’s moral sense were -competent to make a distinction where God has made none. -What right have we, under any pretence whatever, to deny the -obligation of a law, so plainly, so solemnly, so awfully -promulgated by the God of heaven himself? The very position -of the fourth commandment in the decalogue, might teach men to -regard it with peculiar veneration. It is the link that -binds together heaven and earth—our duty to God and our -duty to our neighbour. It is the pillar that supports the -whole moral and religious fabric. To attempt to set aside -the obligation to observe the fourth commandment, is therefore, -in our view, a daring attack on the authority of the -Lawgiver. It is a temerity equalled only by that of the -church of Rome in expunging from the decalogue the second -commandment.</p> -<p>We acknowledge the greater consistency of those who affirm, -that the whole moral law is swept away by the gospel; though we -much regret that any true Christians, and those too, persons who -are friendly to a proper observance of the Lord’s day, -should hold notions which appear to us opposed to Scripture, and -calculated to produce among the unthinking multitude, the most -serious consequences. If indeed it were true, that the -whole decalogue is abrogated by Christianity, no supposed immoral -results would deter us from boldly proclaiming the fact. In -that case, we should not shrink from telling men that our church -is under a serious mistake, when she teaches her members to -confess their guilt in breaking each of the ten commandments, to -ask for pardon, and to implore grace to keep them in time to -come. But it is because we believe in our heart that the -decalogue is still in force, and that God’s honour and -man’s happiness alike demand its observance, that we are -not “bold enough” to proclaim as -“liberty” what we are sure would lead to the greatest -licentiousness. <a name="page22"></a><span -class="pagenum">p. 22</span>A theory of the kind may not -seriously injure men of real piety and great spirituality of -mind; but to others it would be productive of the most lamentable -consequences.</p> -<p>But if Christianity has freed us from the moral law, an -announcement to that effect must be recorded in the New -Testament, and recorded in no obscure or doubtful terms, such as -can by any possibility be misunderstood, but in language as -plain, as perspicuous, and as authoritative, as that employed in -the original promulgation of the law. For here we are not -called upon to give up merely some external observance, or to -change the mode or the time of performing some appointed duty -(for <i>that</i> a less explicit intimation of the divine will -would suffice); but we are told to renounce what in its very -nature is essential to all acceptable obedience, and what above -every other part of revelation bears marks of the divine -impress. If the moral law is to be renounced as part of -“the weak and beggarly elements” of the Mosaic -religion, we must have the voice of God as distinctly abrogating -the ten commandments as it was heard in their original -promulgation. Nothing less will satisfy us, and nothing -else, we venture to say, ought to satisfy any man who believes, -that at the bar of God he must answer for the use he has made of -the divine revelation contained in the Bible. <a -name="citation22"></a><a href="#footnote22" -class="citation">[22]</a></p> -<p>Now, can any man shew, or does any man pretend to shew, a -single passage of scripture in which it is plainly stated, that -the decalogue is abrogated under the Christian -dispensation? We are well aware that obedience to the law -forms no part of man’s justification—for -“Christ is the end of the law for righteousness to every -one that believeth.” We know too that love is the -essence of all obedience—for “love is the fulfilling -of the law.” But we know likewise that “this is -<a name="page23"></a><span class="pagenum">p. 23</span>the love -of God, that we keep his commandments.” Nor can we -conceive how the purest and most fervent love can be properly -manifested, towards God or man, without some infallible guidance -for its expression in the different relations of life. <a -name="citation23a"></a><a href="#footnote23a" -class="citation">[23a]</a> This we have briefly and -essentially in the decalogue; while the principles there -enunciated, are in the prophets and in the New Testament more -fully developed and expanded. And in the absence of some -plain revelation to justify such a course, we would fain know on -what principle the <i>comment</i> (so to speak) is retained, when -the <i>text</i> itself is rejected. If the law written by -the finger of God and published by his own mouth may thus be -ignored, what reason can be urged for listening to the moral -teaching of Prophets and Apostles? But if the law of the -ten commandments has not been annulled, the command to keep the -Sabbath is still in force. For he that said “thou -shalt not kill,” said also, “remember the Sabbath day -to keep it holy.” On this ground then we rest our -defence of the divine and perpetual obligation of the -Sabbath. God has not revoked his own solemn decree -published with his own lips on Mount Sinai. Till this is -done, the decree with all its sanctions continues in full -force.</p> -<p>Here we are content to stop; though we feel that the argument -might be carried much further. For we believe that had -there been no command in the law of Moses, enjoining the -observance of the Sabbath; still both Jews and Gentiles would -have been bound by the original institution, <a -name="citation23b"></a><a href="#footnote23b" -class="citation">[23b]</a> coeval <a name="page24"></a><span -class="pagenum">p. 24</span>with man’s being, and forming -the only positive appointment of God, imposed on our first -parents in a state of innocency. He “blessed the -seventh day, and sanctified it.” This thought will -probably have little weight with those who are not convinced by -our previous arguments; but it will doubtless lead some to -reflect, that if the Sabbath was needed for man’s welfare -even in the garden of Eden, much more is it required for the good -of both body and soul in his present condition of sin and toil -and sorrow; and that if the Father of Goodness gave his sinless -creatures a day of rest from worldly employment, and a weekly -Sabbath for more continued and intimate communion with himself; -the compassion of the same gracious Being would not only lead him -to continue the appointment, now so much more needed in -man’s fallen state, but also to command such an observance -of the day, as man’s altered circumstances rendered -necessary. Now, this can only be effected by making it -imperative on all to “keep holy” the sacred day -themselves, and to afford to others facilities to keep it. -If it were to be regarded merely as a privilege, to be enjoyed or -neglected at pleasure, it would <a name="page25"></a><span -class="pagenum">p. 25</span>not answer the end intended. In -man’s present condition, he cannot by nature appreciate the -boon, nor desire the spiritual blessings that the appointment is -especially intended to convey. The observance of the -Sabbath must therefore be laid upon his conscience as a duty, -that in seeking to fulfil that duty, he may be continually -brought under the means of grace, and the influence of Christian -principles, until by God’s grace he is led to feel the -blessedness of a well spent Sabbath, and keeps from a motive of -love, what he at first observed from a sense of duty.</p> -<h2><a name="page26"></a><span class="pagenum">p. -26</span>APPENDIX.</h2> -<p><span class="smcap">Some</span> persons require a proof that -the decalogue is binding on Christians. They acknowledge -that it is still in force towards the Jews. But assuming -that the whole Jewish economy is abrogated with regard to -Christians, they demand evidence from the New Testament that the -ten commandments are a rule of duty to us. Now this is a -demand they have no right to make. It proceeds on an -assumption, the correctness of which we deny. It is -therefore, the part of those who maintain that view, to prove -that the moral law has ceased to be in force; not of us, to shew -the contrary.</p> -<p>While, however, we maintain our vantage ground, and contend -that nothing less than a plain declaration in the New Testament -to that effect, can or ought to satisfy us, that the decalogue is -annulled, we do not despair of being able to satisfy any candid -mind, by an appeal to the New Testament, that we are as much -bound by the ten commandments as are the Jews, to whom they were -originally given.</p> -<p>No one can say, that there is an express declaration in the -New Testament, to the effect, that the decalogue is set aside -under the present dispensation. Those who arrive at the -conclusion, must confess, that it is merely inferential. In -this respect, then, both parties stand on equal ground. -Neither our opponents nor ourselves can adduce an undoubted and -positive declaration. But we ask which have the greatest -need of such a declaration—they who assert that the moral -law, written and pronounced by God himself, has been abrogated, -or they who affirm that it is still in force? On which side -lies the greater probability, and with whom rests the greater -responsibility? No very serious harm can result from the -error (if such it be) of maintaining the perpetual authority of -the moral law, but the most disastrous consequences may flow from -the rejection of its claims. And surely it is more likely -that God would continue his own law in force without a direct -renewal of it, than that <a name="page27"></a><span -class="pagenum">p. 27</span>he would abrogate it without a plain -announcement to that effect. In the absence then of -positive evidence, the probability lies on the side of its -retention.</p> -<p>Now, this probability advances a step towards certainty, when -it is remembered, that Judaism is not formally abrogated in the -New Testament—that in fact Christianity is not a new -religion, but the extension and expansion of the moral and -spiritual part of the Mosaic dispensation—believing Jews -still remaining on their own stock, and believing Gentiles being -scions grafted into the Jewish olive tree. The religion of -Jesus is in reality the perfection of the religion of -Moses. But where would be its superiority in a moral point -of view, if the authority of the very standard of morality were -taken from it? At any rate, if such were the case, some -express intimation to that effect is to be expected.</p> -<p>This argument is still further strengthened by the fact, that -the spirit and essential requirements of Judaism and Christianity -are identical. It has indeed been asserted that the -morality of the Old Testament was one of legal enactment; whereas -that of the New Testament is one of motives and principles. -But our Lord teaches a very different doctrine. He tells us -that love was the essence and sum of all the requirements of the -Old Testament, even as love is the fulfilling of the law under -the present dispensation. <a name="citation27"></a><a -href="#footnote27" class="citation">[27]</a> Christianity -presents a new and powerful motive for obedience—namely -gratitude for the incarnation and death of the Son of God; but -this neither changes the nature of man’s moral obligation, -nor removes the necessity of a positive enactment to guide him in -his obedience, and enforce conformity to God’s will. -If then in spirit and essence the moral requirements of the law -and of the gospel were the same, what reason should there be for -setting aside the decalogue, and what authority have we to ignore -it without an express command from God?</p> -<p>The probability that the moral law remains in force under the -present dispensation, is still further strengthened by the use -which is made of it by the inspired writers of the New -Testament. St. Paul indeed speaks of the law as the -“ministry of condemnation,” in opposition to the -gospel, which is the “ministry of righteousness,” or -justification—the one dispensation bearing on its front the -justice of God, the other, his mercy.</p> -<p><a name="page28"></a><span class="pagenum">p. 28</span>He -tells us plainly that the law can only condemn, while the gospel -alone has power to justify. He assures us that in this -respect—in its condemning power—it is “done -away” to the believer, while the free grace of the gospel -alone “remains.” But when he speaks of the -moral requirements of Christianity, while he tells us that (as in -the religion of Moses) love is the essence and sum of all, he -nevertheless sends us to the commandments of the second table, to -learn how love is to be exhibited, or rather perhaps to shew us, -that the moral requirements of the two dispensations were -essentially the same. <a name="citation28a"></a><a -href="#footnote28a" class="citation">[28a]</a> What an -extraordinary use to make of the law, if the decalogue be part of -“the weak and beggarly elements” abolished by -Christianity. St. John tells us that to love God is to keep -his commandments. But we know not which of his commandments -we are bound to keep, if we reject those which he wrote with his -own finger, and pronounced with his own voice. St. James -refers to the moral law as if recognising its obligation. -“Whosoever shall keep the whole law, and yet offend in one -point, he is guilty of all. For he that said, Do not commit -adultery, said also, Do not kill. Now, if thou commit no -adultery, yet if thou kill, thou art become a transgressor of the -law.” <a name="citation28b"></a><a href="#footnote28b" -class="citation">[28b]</a> It may be objected, that this -reference to the law is merely for the purpose of -illustration. But surely if the violation of one precept -involves the guilt of breaking the whole law, the whole law must -still be in force. For if the enactment has been repealed, -there is no law; and if there is no law, there can be no -transgression; and if there is no transgression, there can be no -guilt. How strange, too, is this appeal to the law by the -Apostle Paul, if the law has been annulled: “Children obey -your parents in the Lord; for this is right. Honour thy -father and mother, which is the first commandment with promise; -that it may be well with thee, and that thou mayest live long on -the earth.” <a name="citation28c"></a><a -href="#footnote28c" class="citation">[28c]</a> We thus -approach very near the establishment of our position, that there -is evidence in the New Testament, that the moral law is still -binding on men.</p> -<p>It may indeed be objected, that in the scriptures quoted or -alluded to, the reference is chiefly, if not exclusively, to the -second table of the decalogue. But we think few will -venture to deny, (especially after the assertion of St. James, -that the violation of one precept is the violation of <a -name="page29"></a><span class="pagenum">p. 29</span>the whole -law) that if the part which regulates our duty to man is in -force, the part which teaches our duty to God must be equally in -force. Besides, if love is the fulfilling of the law, and -the love of God is keeping his commandments, how can we express -our love to him, if we reject that part of the law, which -especially guides us in the proper manner of shewing our love -<i>directly</i> to him?</p> -<p>But there is one passage of the New Testament, which, in the -absence of a positive enunciation to the contrary, to our mind, -of itself establishes the permanent authority of the decalogue, -and which, when added to what has already been said, more than -completes the proof that has been demanded of us. We allude -to our Lord’s declaration: “Think not that I am come -to destroy the law, or the prophets: I am not come to destroy but -to fulfil. For verily I say unto you, till heaven and earth -pass, one jot or one tittle shall in no wise pass from the law, -till all be fulfilled.” <a name="citation29a"></a><a -href="#footnote29a" class="citation">[29a]</a> There can -scarcely be a doubt to what the Redeemer refers when he speaks of -“the law and the prophets.” He could not intend -the ceremonial law, because the breaking of its least commands -would not make a man “least in the kingdom of -heaven.” Neither was it true that he did not come to -put an end to its observance. It is the moral law, and -those instructions of the prophets which flow from it—it is -“the law and the prophets” as embraced in the -precept, “thou shalt love the Lord thy God with all thy -heart, and thy neighbour as thyself,” which our Lord -evidently meant. The entire discourse to which this -declaration forms the introduction, is of a moral character; and -whatever meanings may have been put upon our Lord’s -language, we think any unbiased mind, on reading the whole -discourse, will come to the conclusion, that the moral law was -chiefly and prominently in the Saviour’s mind, when he -employed the language above quoted. <a name="citation29b"></a><a -href="#footnote29b" class="citation">[29b]</a> But if one -jot or tittle cannot <a name="page30"></a><span -class="pagenum">p. 30</span>pass away from the law, how should -the entire law be abrogated? We conclude, therefore, that -there is satisfactory evidence in the New Testament, that the -decalogue is still in force in the Christian church—not so -indeed that obedience to it forms the ground of the -believer’s justification, or that want of perfect -conformity to its requirements brings him under condemnation -(this was not the case under the Jewish dispensation), but as the -standard of right and wrong, as the infallible regulator of -conscience, as that perfect rule of moral obligation, by seeking -conformity to which we honour our Creator and Redeemer, perform -the duties of this present life, and become fitted for the -presence of God and the inheritance of the saints in light. -To the believer the moral law has always been “the law of -liberty,” because, it being “written in his -heart,” he has “delighted in it after the inner -man,” and kept its precepts from a principle of love.</p> - -<div class="gapspace"> </div> -<p style="text-align: center"><span class="GutSmall">THE -END.</span></p> - -<div class="gapspace"> </div> -<p style="text-align: center"><a name="page31"></a><span -class="pagenum">p. 31</span>NORWICH:<br /> -<span class="GutSmall">PRINTED BY THOMAS PRIEST, RAMPANT HORSE -STREET.</span></p> -<h2>FOOTNOTES.</h2> -<p><a name="footnote7"></a><a href="#citation7" -class="footnote">[7]</a> It is the fashion to extol highly -the power of man’s mental and moral perception of what is -right and wrong. But from whom do we hear most on these -subjects? From those who, having lighted their torch at the -lamp of God, affect not only to be independent of divine -illumination, but even to eclipse the light of heaven -itself. If they will fairly test their own principles, let -them try them by the condition of that portion of the human -family on whom revelation never cast its direct rays. Let -them seek in the records of the heathen nations of antiquity, or -in the principles and practice of modern heathendom, for proofs -of man’s inherent power to think and act aright. They -will then find that their wisdom is folly, their religion the -most degrading idolatry, and that their moral code allows and -even commands actions of the most revolting kind. The moral -sense of the New Zealander made him a cannibal. In the -Hindu it is seen in the worship of the Linga, in the horrid rites -of the Suttee, and in the filthy and unnatural crimes that form a -part of what is considered their most acceptable worship. -It is hardly necessary to refer the classical reader to such -works as the Phædrus and Symposium of the greatest -philosopher of the most civilized nation of antiquity.</p> -<p><a name="footnote12a"></a><a href="#citation12a" -class="footnote">[12a]</a> Heb. x. 25.</p> -<p><a name="footnote12b"></a><a href="#citation12b" -class="footnote">[12b]</a> Vide x. 26, et seq.</p> -<p><a name="footnote13"></a><a href="#citation13" -class="footnote">[13]</a> After examining all the places in -which the word -σάββατον and the -defective plural σάββατα -occur, both in the New Testament and in the Septuagint, we are -satisfied that the following extract from Bishop Horsley’s -Third Sermon on the Sabbath, gives the proper exposition of the -passage. “I must not quit this part of my subject -without briefly taking notice of a text in St. Paul’s -Epistle to the Colossians, which has been supposed to contradict -the whole doctrine which I have asserted, and to prove that the -observation of a Sabbath in the Christian church is no point of -duty, but a matter of mere compliance with ancient custom . . -. From this text no less a man than the venerable Calvin -drew the conclusion, in which he has been rashly followed by -other considerable men, that the sanctification of the seventh -day is no indispensable duty in the Christian church—that -it is one of those carnal ordinances of the Jewish religion which -our Lord hath blotted out. The truth however is, that in -the apostolical age, the first day of the week, though it was -observed with great reverence, was not called the Sabbath day, -but the Lord’s day . . . and the name of the Sabbath days -was appropriated to the Saturdays, and certain days in the Jewish -church, which were likewise called Sabbaths in the law. The -Sabbath days, therefore, of which St. Paul speaks, were not the -Sundays of Christians, but the Saturdays and other Sabbaths of -the Jewish calendar.”</p> -<p><a name="footnote14"></a><a href="#citation14" -class="footnote">[14]</a> Rom. xiv. 5, 6.</p> -<p><a name="footnote15"></a><a href="#citation15" -class="footnote">[15]</a> Isaiah i. 13, 14.</p> -<p><a name="footnote16"></a><a href="#citation16" -class="footnote">[16]</a> We are reminded of certain -expressions in some of the Fathers, from which it is inferred, -that they did not deem it necessary to keep the Lord’s day -so strictly as we contend it ought to be kept; and that -Constantine passed a decree permitting persons in the rural -districts, to get in their crops on Sunday, should the weather be -such as to threaten their destruction or serious injury. -Without discussing the propriety of the particular edict in -question, we deem it a sufficient answer, that the Bible, and not -the Fathers or Constantine, is our rule of faith and -practice. Many erroneous notions were held by the Fathers; -and no one will pretend that either Constantine or the church -generally in his days, was so correct in practice, as to present -a perfect model for us to follow.</p> -<p>We are also reminded, that there were some in the early -church—slaves, for instance—who could not keep the -Lord’s day; and these, it is argued, would rather have died -than have desecrated it, had they considered it of the same -obligation as the command to abstain from idolatry. To this -it may be replied, that the question is not what certain -individuals thought, or what was the practice of certain -communities, but what the word of God teaches. There is, -however, a marked distinction between the two cases here -supposed, arising from the difference between the two -commandments. Many instances may occur, in which it is -physically impossible to obey the letter of some of the -commandments. Thus, poverty, sickness, or other -providential impediment, may incapacitate the most obedient child -from ministering to the wants of his parents. In like -manner, bodily infirmity, imprisonment, or other providential -restraint, may prevent the observance of the fourth commandment -in the letter, while the heart longs to honour God’s holy -day, and to enjoy its blessings. The Christian slave, -therefore, whose body (in the providence of God) was under the -power of his master, might be compelled to work on the -Lord’s day without incurring guilt. But he could not -worship an idol, without an open renunciation of -Christianity. Surely there is no need to insist on the -difference between the two cases.</p> -<p><a name="footnote17"></a><a href="#citation17" -class="footnote">[17]</a> Heb. iv. 9. -σαββατισμὸς.</p> -<p><a name="footnote18"></a><a href="#citation18" -class="footnote">[18]</a> We cannot see the distinction -contended for by some, between the Jewish Sabbath and the -Christian Lord’s day; namely, that the former was -“<i>rest</i>,” while the latter is “<i>public -worship</i>.” To us they appear identical. The -Jewish Sabbath was not merely “<i>rest</i>,” but -<i>holy</i> or <i>sanctified</i> rest. “God -<i>blessed</i> the seventh day, and <i>sanctified</i> -it.” Moses calls it “the rest of the -<i>holy</i> Sabbath unto the Lord;” and God frequently -declares that it was appointed as a “sign” between -himself and his people, and commands them to keep it -<i>holy</i>. Now, how could the Jewish Sabbath answer the -description thus given of it, if mere rest, or cessation from -bodily labour, was all that was required in its observance? -We know that the Sunday, as kept by those who only lay aside -their usual worldly employments, is neither -“blessed,” nor “sanctified,” nor -“holy,” nor a “sign” between them and -God. On the contrary, it is made the occasion of the most -awful immoralities, and is productive of the greatest -misery. Instead of a blessing, it is converted into a -curse. Besides, did not the instructions of the heads of -families, and the teaching and ministrations of the Levites, in -the earlier part of the Jewish history, and the services at the -synagogue in after times, afford means of instruction very -similar to those in the Christian church? By divine -appointment the Levites were to teach the people (Lev. x. 11; -Deut. xxxiii. 10), and the people were to teach their children -(Deut. vi. 7); and we cannot conceive how this could have been -done, or the Sabbath have been kept <i>holy</i>, according to the -commandment, without some stated instruction and worship on the -day of rest, from the first settlement of the Israelites in -Canaan. A whole nation keeping <i>holy</i> every seventh -day, without the aids and restraints of public worship, appears -to us an impossibility. Indeed, why is the Sabbath -expressly called “a holy <i>convocation</i>” -[מקרא קדש] (Levit. -xxiii. 3), if no assemblies of the people for worship took place -on that day? But after all, what do the advocates of the -strictest observance of the Sabbath require, more than was -required of the Jews by God himself? (Isa. lviii. 13.) We -therefore consider the Jewish Sabbath and the Christian Sunday, -the same in spirit, in character, and in their general religious -requirements.</p> -<p><a name="footnote20a"></a><a href="#citation20a" -class="footnote">[20a]</a> Isaiah, lvi. 6, 7.</p> -<p><a name="footnote20b"></a><a href="#citation20b" -class="footnote">[20b]</a> The fourth commandment is in its -nature partly <i>moral</i> and partly <i>positive</i>. -Reason teaches the duty of devoting a portion of our time to the -worship of God. Revelation determines the amount by a -positive enactment. Now, it is very remarkable, that while -<i>all</i> the other sabbatical institutions (which are peculiar -to the Jews) are omitted in the moral law and inserted in the -ceremonial law, that of the seventh day alone stands in the -decalogue. Is not this a tacit indication of its moral -character?</p> -<p><a name="footnote22"></a><a href="#citation22" -class="footnote">[22]</a> See Appendix.</p> -<p><a name="footnote23a"></a><a href="#citation23a" -class="footnote">[23a]</a> How often has the fondest love -of parents become destructive to their offspring, for want of -proper regulation in its expression. So, love to God and -man, if mere feeling, without proper intellectual guidance, might -produce results the reverse of its intention. It would be -the propelling power without the regulator.</p> -<p><a name="footnote23b"></a><a href="#citation23b" -class="footnote">[23b]</a> “It is a gross mistake to -consider the Sabbath as a mere festival of the Jewish church, -deriving its whole sanctity from the Levitical law. The -contrary appears, as well from the evidence of the fact which -sacred history affords, as from the reason of the thing which the -same history declares. The religious observation of the -seventh day hath a place in the decalogue among the very first -duties of natural religion. The reason assigned for the -injunction is general, and hath no relation or regard to the -particular circumstances of the Israelites. The creation of -the world was an event equally interesting to the whole human -race; and the acknowledgment of God as our Creator, is a duty in -all ages and in all countries, equally incumbent upon every -individual of mankind.” From <i>Bishop -Horsley’s Second Sermon on the Sabbath</i>.</p> -<p>Professor Blunt has elaborately demonstrated, that the Sabbath -was observed in the <i>Patriarchal age</i>. See -<i>Scriptural Coincidences</i>, pp. 18–24. The -hebdomadal division of time by the Pagan nations of the West, and -by the Hindus and other people in the East, seems to indicate a -traditional recognition of the Sabbath, though the observance of -the day, as a day of rest, passed away with the worship of Him, -in whose honour it was originally instituted.</p> -<p><a name="footnote27"></a><a href="#citation27" -class="footnote">[27]</a> Matt. xxii. 37–40.</p> -<p><a name="footnote28a"></a><a href="#citation28a" -class="footnote">[28a]</a> Rom. xiii. 8–10.</p> -<p><a name="footnote28b"></a><a href="#citation28b" -class="footnote">[28b]</a> James ii. 10, 11.</p> -<p><a name="footnote28c"></a><a href="#citation28c" -class="footnote">[28c]</a> Ephes. vi. 1–3.</p> -<p><a name="footnote29a"></a><a href="#citation29a" -class="footnote">[29a]</a> Matt. v. 17, 18.</p> -<p><a name="footnote29b"></a><a href="#citation29b" -class="footnote">[29b]</a> Our Lord refers to some of the -moral precepts, and to some of the civil enactments of the law of -Moses; because the meaning and application of both had been -perverted or obscured by the glosses of the Scribes and -Pharisees; and his intention evidently was, to remove those false -glosses, and to teach the legitimate application, meaning, and -extent of the divine commandments. Thus, the civil -enactment, “An eye for an eye,” &c. was perverted -by the Pharisees, so as to encourage the notion, that personal -revenge was justifiable by the divine law. This perversion -was met by our Lord’s command, “Resist not -evil,” &c. Again, God had commanded the Jews to -love their neighbours as themselves. The Scribes, it would -seem, chose to infer that this command necessarily implied the -inculcation of an opposite feeling towards enemies. They -therefore interpreted the precept to mean “Thou shalt love -thy neighbour, and hate thine enemy.” Our Lord gave -the most decided negative to this gloss, by his injunction, -“love your enemies,” &c. Moreover, the -Scribes taught that the mere outward observance of the precept -was all that the law required. Our Lord shewed that God -regards the inward feelings and motives of men—that the -unchaste desire was adultery, and that causeless anger was -murder. In this, his object was not to condemn or -contradict the teaching of the law and the prophets, but to free -it from human perversion, to shew its real character, and to -point out its moral beauty and excellency. Hence his solemn -assertion, that not one jot or tittle should pass from the -law.</p> -<pre> - - - - -***END OF THE PROJECT GUTENBERG EBOOK THE DIVINE AND PERPETUAL OBLIGATION -OF THE OBSERVANCE OF THE SABBATH*** - - -***** This file should be named 63765-h.htm or 63765-h.zip****** - - -This and all associated files of various formats will be found in: -http://www.gutenberg.org/dirs/6/3/7/6/63765 - - -Updated editions will replace the previous one--the old editions will -be renamed. - -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the United -States without permission and without paying copyright -royalties. 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