THE SABBATH.

Temuka Leader, Issue 2319, 16 February 1892, Page 2

THE SABBATH.

TO THE EDITOR. Sbh,—Permit me to say a few things relating to the universal institution of the Sabbath. It is an ordinance of Hod, bind-, ing upon all men and in aU ages of time. To prove this from scripture .A need not enter systematically into the controversy whether the Sabbath was ordained for the whole world or for the Israelites only, or whether it was iustitued before or aftor the giving of the law. Suffice it to sa^f

that I shall ground my argument on the Scripture fact that the Holy Spirit makes no distinction between Jew and Gentile in the obligations imposed upon all men to do and live, transgress and die, for we have before proved both Jew and Gentile, that they are all under sin. (Romans iii., 9.) This is further proved from the universal depravity of every human being described in verses 10 and 18, and is followed by the assertion that every man is under the law and that it speaks to him. Now we know what things soever the law smith, it saith to them who are under the law, that every mouth may be stopped and all the world may become guilty before God, verse 19. No distinction is made here between Jew and Gentile, neither does the Holy Spirit make any in his convictions of the soul of sin, but uses the same law for both. For by the law is the knowledge of sin, verse 20. It is from this use of the law in God’s word, viz., to give the knowledge of sin, that we have a conclusive proof that every individual is bom under the preceptive will of God in all its obligations. There is an exemption in Christ which affects God’s people, which I will notice. Christ is the end of the law for righteousness to every one that believeth (Romans x., 4), and in so doing he removed from them the first will which they had broken, and brought in the second, which is the Gospel (Hebrews x., 9). There is then a second law called the law of faith (Romans iii. 27) and in it the substance of the first is contained. And this is His commandment that we should believe on the name of His Son Jesus Christ, and love one another as he gave ua commandment. Now the end of all Divine law is the glory of God. In this consists the happiness and good of every creature. If we are brought to a right understanding on this point we shall know a little of the blessedness of this great Scripture truth, that love is the fulfilling of the law. The natural love of man when in a state of innocence was sufficient to fulfil the law of works, and nothing more than love that law demands, (Matthew xxiii., 37,40). Love worketh no ul to his neigbor, therefore, love is fulfilling of the law (Romans xiii., 9, 10). Likewise the grace of love is the fulfilling of the law of faith and of all the laws of God. For it is said, in Christ Jesus neither circumcision availeth anything, but faith that worketh by love (Galatians v., 6). And again do we then make void thelaw through faith. God forbid yea, we establish the law, (Romans iii., 31). By this we may be sure that the law of faith certainly allows no sin which the law of works forbids, and what the latter enjoins so does the former. The difference between the two appears to be this, the one demands the debtor to pay or die, the other provides the grace to fulfill its own precepts. On the one hand the law of works imposes its regulations on every man in Adam, and curses Idm for a breach, in a single point. There is no pardon for a single offence, and not only so, but he that offendeth in one point is guilty of all. I think if men could clearly see this fact they would see how impossible it is that much a law can be the rule of a believers life. It was this absolute determination of God that He will in no wise clear the guilty, that necessitated the sufferings, death, of the Lord Jesus Christ, and He rose the first day of the week as head of the new dispensation of grace. He was at perfect liberty to change the Sabbath day while still retaining its obligation. To do this no more does away with the institution of the Sabbath than the spirit of the Grospel precepts destroys the second great commandment (Matthew, xxii., 39). Nay, it establishes it afresh. Accordingly we read that the Apostles observed the first day of the week (John xx., 19, 26), whereas the Jewish Sabbath fell on the Hast, and the apostle met the church and breaks bread with them on that day. What have we to do with Constantine, iSmperor of Rome, or any one else in the matter. If certain book agents believe the Pope of Rome to be Anti-Christ, who changed the Sabbath day, let them be honest and say so. No doubt that church can answer for itself.—'Yours, etc., H.G, Arowhenua.

[This is a very good sermon, but a very indifferent exposition of the question at issue, that is why the Sabbath was changed *Jxom Saturday to Sunday. The real reason of the change is that Christians desired to commemorate the Resurrection. However it came it is a blessed institution and all men should support it. One day’s rest a week is highly desirable, if there were nothing more in it.— Ed.]