baths, and all her solemn feasts.'

All the Jewish sab

baths did cease, when Christ nailed them to his cross. Col. ii, 14-17. Blotting out the hand-writing of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross; and having spoiled principalities and powers, he made a show of them openly, triumphing over them in it. Let no man therefore judge you in meat, or in drink, or in respect of a holy day, or of the new moon, or of the sabbath days, which are a shadow of things to come; but the body is of Christ.' These were properly called Jewish sabbaths. Hosea says, 'her sabbaths.' But the Sabbath of which we are speaking, God calls ' my Sabbath.' Here is a clear distinction between the creation Sabbath and the ceremonial. The one is perpetual; the others were merely shadows of good things to come, and are limited in Christ."-Miller's Life and Views, pp. 161, 162.

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Here let it be distinctly understood that those who hold that no change has taken place in the law of God, excepting in the fourth precept, have no right whatever to appeal to those texts usually quoted to prove the abolition of the entire code.

Those who took the extreme position that all ten of the commnndments were abolished, relied with great confidence on what the apostle has said respecting the two ministrations. 2 Cor. iii. These seemed to overlook the fact that a law is one thing, and the ministration of that law quite another thing. Paul is here contrasting two ministrations of the same law. He is contrasting the ministration of the law of God under Moses, (which was a ministration of condemnation and death,) with the ministration of the same law under Christ (which is the ministration of the Spirit). It is the ministra

tion of death that is done away, to give place to the more glorious ministration of God's law, called the ministration of the Spirit. But we would inquire, Why should all ten of the commandments of God be slain at the cross, even if it were necessary to abolish the fourth? All agree that nine are good, yea, indispensable for the Christian dispensation. Was it an oversight in the Lawgiver in placing the Sabbath in the midst of nine moral precepts? And did he have to slay the whole ten in order to get rid of the Sabbath? But if all ten were abolished at the cross, how is it that nine are still binding? "Why," says the objector, "nine of them were re-enacted by Christ for the gospel." But here is a serious difficulty; the objector has nine of the commandments re-enacted during Christ's ministry, before the ten were abolished at his death!

If it be said that the apostles re-enacted nine of the commandments for the gospel after their Lord ascended and the Holy Spirit was poured out upon them, we reply that according to this view there was a space between the abolition of the ten, at the cross, and the re-enactment of the nine; a space when there was no law, consequently no transgression, and men might blaspheme, murder, &c., and not commit sin! But if the objector takes the ground that the nine commandments were reenacted at the cross at the time when he thinks the ten were abolished, then we shall understand him that Heaven aimed a blow that killed all ten of the commandments, and that the same blow, at the same moment, brought nine of them to life again! And all this to get rid of the Sabbath which Christ says was made for man.

By many it was assumed, 1. That Christ was the Christian's lawgiver, and 2. That he has given in per

son and by his inspired apostles, a complete code of laws for the present dispensation. It was then asserted that as the law of the Sabbath was not repeated in the New Testament, the seventh-day Sabbath is not binding upon Christians. Deuteronomy xviii, 15-18, was offered as proof that Christ was our lawgiver, but it may be seen that the text teaches the reverse. "The Lord thy God will raise up unto thee a prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken. And the Lord said unto me, They have well spoken that which they have spoken. I will raise them up a prophet from among their brethren, like unto thee, and will put my words in his mouth, and he shall speak unto them all that I shall command him."

Peter, speaking of Christ, says: "For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you, of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you." Acts iii, 22.

Christ, as a prophet, or teacher, was like Moses. We now inquire, Did Moses legislate? Did he make laws for the people? He did not. Moses received words from the mouth of God and spake them to the people. There is no record that he ever assumed the position of an independent lawgiver; while the inspired word furnishes facts quite the reverse. In the case of the man who gathered sticks on the Sabbath, (Num xv, 32-36,) Moses did not presume to decide his case, but left that for the great Lawgiver. "And they put him in ward, because it was not declared what should be done unto him. And the Lord said unto Moses, the man shall be surely put to death." See also Num. xxvii, 5-7; Lev. xxiv, 11-14.


That Christ, as a prophet, or teacher, was like Moses, we have the united testimony of Moses, (Deut. xviii, 15,) the Lord, (verse 18,) and Peter, (Acts iii, 22,) therefore he was not an independent lawgiver. Says the eternal Father, when speaking of his Son, shall speak unto them all that I shall command him.” Jesus testifies of himself on this subject, and his testimony agrees with that of his Father. Mark well the following declarations of the Son of God:

"Jesus answered them, and said, My doctrine is not mine, but his that sent me." John vii, 16.

"Then said Jesus unto them, When ye have lifted up the Son of man, then shall ye know that I am he, and that I do nothing of myself; but as my Father hath taught me, I speak these things." Chap. viii, 28.

"For I have not spoken of myself; but the Father which sent me, he gave me a commandment what I should say, and what I should speak. And I know that his commandment is life everlasting: whatsoever I speak therefore, even as the Father said unto me, so I speak." Chap. xii, 49, 50.

“He that loveth me not, keepeth not my sayings; and the word which ye hear is not mine, but the Father's which sent me." Chap. xiv, 24.

By these testimonies from the Father and Son, we learn that it was not the work of our Lord Jesus' Christ to legislate; but he received the doctrines which he taught, from the mouth of the Father, and spake them to the people. In this respect, as a prophet, or teacher, he was like Moses. In both cases the Father is the lawgiver.

The transfiguration is referred to as proof that Christ. is the lawgiver in the gospel age. It is said that the presence of both Moses and Christ, (the teachers of both

dispensations,) and Moses' being placed upon the background by the voice from Heaven, saying, "This is my beloved Son, in whom I am well pleased, hear him," shows that Christ is the lawgiver of the present age, and that his teachings take the place of the law of God. But a very important personage is overlooked by those who take this position. It is the Father. He also appears at the mount of transfiguration. His voice is heard as the highest authority-"This is my beloved Son, hear him.” However much the glory of Christ excelled that of Moses, it did not eclipse the glory of the Author of the ten commandments. The great God spoke the ten precepts of his holy law in the hearing of all the people. He did not leave them with Moses to write and deliver to the people. Neither was it the work of the Son of God to deliver them, or any portion of them, the second time for the men of the present dispensation. Under circumstances of awful grandeur, the great Lawgiver spoke the ten commandments directly to the people, and wrote them in the tables of stone. Christ quotes several of them at different times to enforce the doctrines he taught. He treats them as the law of his Father, and affirms their immutability.

If it be said that the apostles in their writings have. given a code of laws for the gospel age, we reply, that this view makes twelve lawgivers, whereas James says, “There is one lawgiver."

See the commission to the eleven: "Go ye therefore and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost; teaching them to observe all things whatsoever I have commanded you." Matt. xxviii, 19, 20. Christ taught the apostles what he had received of the Father, and this they were to teach men to observe. Notice also the

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