Divine law and the Sabbath in all ages

Preface

My apology for placing this volume before the reading public will be better understood after the doctrine presented has been considered. I entertain the conviction that the devout searcher for truth will appreciate the effort to define the law of God, the law of Moses, the Sabbath, the origin of Sunday, and their relation to man in both dispensations — subjects which have provoked great controversy during the entire Christian era, but especially since the opening days of the Reformation.

In the Introduction I state the basis upon which I proceeded with my investigation. I have conscientiously sought to free myself from preconceived ideas, previous teaching, and everything else that would hinder impartial study concerning the law of God. My motive has been to please God and to maintain a conscience void of offense regardless of consequences. I have had no ambition to stir up a wrangle over "Words or the law — a fact

4 Preface.

which, I hope, the reading of this little book will prove.

Whatever good may come from this work to the consistent searcher for truth is now in the hands of a merciful God, who knows the hearts of all men.

L. K. Morgan,

Anderson, Ind.

Contents

Preface 3

Introduction 7

CHAPTEE I.

Introduction

You are entering upon the consideration of the law of God, a subject which has occupied the careful attention and study of many thoughtful students of the Holy Scriptures. Doctrines regarding it have widely differed. The distinction between the higher law, and the civil laws that belonged to Israel only, has not always been recognized. As a result, much error has been taught and believed. My purpose herein is to place before you that exposition of the subject which is consistent with the spirit of truth and with the Bible text.

To be supreme a law must be universally applicable. It must meet the demands of govern* ment in all the domain of God, who was before all things and who is over all things. It must be the expression of the divine nature. Though a law or a code of laws not universally applicable to all intelligences in all ages may have a local sphere of usefulness for a limited time, and though it may have relation in principle to the higher, or supreme, law, yet such must not be confounded with the supreme law, even should the law or code of laws be called

8 Introduction.

"God's law," "the law of God," or other like names. Proceeding in my study from this view concerning law and the relation of God to the creatures of his care, visible and invisible, I came to the belief of the truths herein presented.

From the bigot and the critic, who take pleasure in contention, I expect no mercy, though I hope to convince even such that the doctrine herein set forth is sound and Scriptural. Examine it in the white light of revelation and make proof thereby. Truth can not lose value by critical examination. Do not be prejudiced. To gain all the benefit possible from Bible study you must be impartial. Prejudice not only hinders a person in supporting his own position, but also prevents him from receiving even the truth when it is taught by another. Some one has said that prejudice is like the cork in a bottle; before the contents can be poured out, the cork must be removed, and, likewise, if an empty bottle is to be filled. At the very beginning of this study, then, lay aside every hindrance to a fair consideration.

Divine Law and the Sabbath.

CHAPTER I. God's Right as Sovereign

"The Lord hath prepared his throne in the heavens, and his kingdom ruleth over all. The Lord most high is terrible; he is king over all the earth." Psa. 103: 19; 47:2.

TTie above quoted words briefly state a fact the theory of which almost everybody is willing to acknowledge. Some, however, though they admit the sovereignty of God, are unwilling to obey; therefore they live in sin, or open rebellion. Another class, being wrongly informed by would-be teachers, are laboring under a yoke of creed-bondage in an effort to do that service which they are instructed will please Jehovah. Few really understand and do the will of God perfectly. If there has been a time "to loose the bands of wickedness, to undo the heavy burdens, to let the oppressed go free, to break every yoke," and to teach the people that their allegiance must be to God alone, it is now. God is the one to whom every knee must bow. Before his judgment we shall stand or fall. God has delegated no man to dictate the Christian duty of any of his little ones.

As I reflect on the past, consider the present, and await the future, I am constrained to thank God more and more for the spirit of loving forbearance that I recognize in the One with whom we have to deal and before whom we shall all soon be gathered in final judgment. Upon the authority of revelation I affirm that now is the time allotted to you and me individually to prepare to meet our God. We can not retrace the past, but we can improve the present. Through Christ we may now have the knowledge of salvation by the remission of sins and may know that triumphant victory awaits us.

The end will come — not just the end of our sojourn in this old world, but the end of all things which now are. I am glad that we are not left to wonder what will then be. It would not be hard for one who is spiritual to conjecture, but this we need not do, for we may read plainly — "Then cometh the end; when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power. For he must reign, till he hath put all enemies under his feet. The last enemy that shall be destroyed is death. For he hath put all things under his feet. But when he saith all things are put under him, it is manifest that he is excepted, which did put all things under him. And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all." 1 Cor. 1 5 : 24-28. I will call your attention to four cardinal facts that you may find in these verses:

1 . There is rule, power, and authority in this world that are manifestly opposed to Christ and God.

2. Christ is now reigning over them with the definite object "to put all enemies under his feet" — destroy them.

3. At the conclusion of his reign in this world there will be remaining a kingdom — the church of God — which Christ will deliver up to God.

4. Then God will be all in all.

When that time comes, where shall we stand? Where will you? where shall I? The choice of destiny can not be made then. Now is the accepted time; now is the day of salvation. In this day of salvation you and I have the privilege to choose whether we shall be for or against the King of kings.

Controversy and strife in matters of religious faith may be witnessed on every hand, for the conflict referred to in the above is in religious and spiritual things. How the controversy arose we shall not discuss now, nor in this treatise on the law, though that question has to do with our subject. Incidentally we mention the question and touch such points as have direct bearing upon our subject.

Hie confusion arising from the teaching of religious doctrines contrary to the truth in regard to the supreme law of God demands that the latter be defined in order that all may have the opportunity to be free from creed-servitude. We shall, therefore, consider the relation of God to all things, and to men ; also what divine government consists of. Then we shall briefly contrast God's government with civil authority, idolatrous worship, and false religions that profess to be Christian. God the ^ * s ver Y plain that God pur-

creator. posed to teach us his relation

to all things by what Moses through inspiration wrote in Gen. 1 : 1 — "In the beginning God created," etc. When John, nearly two thousand years later, wrote his Gospel, it was necessary for him to remind us that "in the beginning was . . . God." Call to mind anything you know in earth, sea, or sky, the great lights in the heavens, or even the heavens themselves; consider all living creatures, visible and invisible; and then remember that "in the beginning," a time when all creatures and things were not, God was. Paul says, "God made heaven and earth and the sea and all things that therein are." John also speaks of God as he "who created heaven and all things that therein are, and the earth and the things that therein are." Paul further teaches that things "visible and invisible, whether they be thrones or dominions, or principalities or powers, all things were created by him [Christ] and for him, and he is before all things, and by him all things consist [or hold together]." Language could not be clearer., These quotations have been given merely to establish that the territory over which God has dominion is more vast than our finite minds can grasp.

It is important at the present that we clearly understand that before territory was created, whether heavenly or earthly, before any creature was made to inhabit the seen or unseen worlds, our God existed. Before man was created, provisions necessary to sustain his life had to be provided. With God, however, it was not so. He was before all things and he is self-existent. This fact is too great for us to comprehend. Blessed is the man who believes it. ood's purpose Occupying such a relation to in creation. a j| t hj ngS5 God in his very na-

ture was supreme. His word, his law, his will, were above all things. Nothing could exist except by his pleasure. Every thing and every creature, when coming first from the hand of the Creator, could have no purpose for existence other than that to glorify God. The purpose for the existence of every thing, whether animate or inanimate, whether heavenly or earthly, was to magnify the Creator. This could be done only so long as the creatures remained in harmony with the purpose of their creation. Before any thing was given form and before any creature was given life, the purpose for their existence was planned. This truth is clearly set forth in the texts previously quoted.

Harmony or correspondence between God and his creation could result in nothing less than the same relation among the creatures themselves. Therefore, so long as they should continue to fill the purpose for which they were made, perfect unity would exist throughout the universe of God. The very nature of God would be manifested in every creature possessing intelligence. It could not be otherwise.

The Character The character of God and his

of God's law. ] aw can nQt differ J knQW

the one is to understand the other. The law establishes relationship between creature and Creator, for without law God could not become known.

God is love. This fact is often repeated in the Word. In our examination of God's dealings with his creatures we shall find this characteristic in everything. Moreover, since God is love and in him is necessarily the very embodiment of his law, every thing and every created intelligence must be filled with the same nature in order to render worthy praise and give him the glory. Hence since God is love and man was created for God's glory, it follows that by creation love must have been man's very nature — the very love, the nature, of God himself. This we shall clearly show. But first let us consider the following analysis of love and thus prove that love is a law, the supreme law, the term defining the character of God. tove The apostle Paul, through the

Element l. power given him by God, has

done much to help us to understand something about love. In three short verses he has described the various elements embraced in a character comprehended by this little word. Beginning with verse 1 of 1 Corinthians 13, he contrasts love with other things, clearly showing that, though we might possess all attainments possible to men from a human standpoint, and though we might sacrifice all our possessions and even life itself, yet unless our motive were prompted by love, which he begins to define in the fourth verse, we should not be in any wise profited.

The first element is patience. Paul expresses it thus: "Love suffereth long." tove Next, "It is kind." Kind-

Eiement 2. ness j s act j ve } ove One can

not have love without manifesting it; for the law of love demands expenditure of effort — effort put forth out of pure, kind feeling for the recipient; effort that can not be remunerated by the one who receives the benefit. How easily we may determine whether a person is filled with love, by impartially observing the acts of his every-day life! tove "Love envieth not." Here

Element 3. generosity is expressed. Envy

is the feeling of self-centered ill-will. Generosity prompts one to render all possible assistance, comfort, and pleasure, without being prompted by the hope of personal benefit. Nor does one who envies not, crave for popularity. Love causes a person to be contented with his station in life even though it be a humble one. nove "Love vaunteth not itself, is

Element 4. nQt puffed up » jj^ beau-

tifully describes the grace of humility. Love not only prompts one to do for another with perfect generosity, but also makes him content to be unknown and prevents him from exalted feeling when praised.

novo "Doth not behave itself im-

plement s. seemly." No words could

more completely express the grace of courtesy. Love makes its presence felt by courteous deportment. A person who, when measured among those of intellectual attainment would be most obscure, might prove himself the greatest in society if a possessor of the grace which "doth not behave itself unseemly." love "Seeketh not her own." Thus

selfishness. Love does not seek even that which is her own ; nor is this all : love does not have to seek her own against the selfishness of contrary spirits, for selfishness destroys those who cherish it. Love, therefore, is manifested as not contending even for her own rights. Those who are unselfish in spirit are content to be unobserved even when performing their most praiseworthy deeds. love "Is not provoked." This is

Element 7. ^ e l eme nt of good temper.

However may go life's battles, whatever may arise seemingly to defeat purposes, the law of love permits no ill temper. Love is ever the same. It is patient, kind, courteous, generous, and humble. Under the most severe trials, love maintains the same temper, the same good will, love "Thinketh no evil." Evil is

Element 8. destructive ; love is creative.

Love can not think evil. Before an evil thought can enter the heart filled with love, the nature must be changed. The word best expressing the character of one who thinks no evil is guilelessness — a term meaning freedom from guile, deceit, duplicity. There is no suspicion or superstition in one who has this grace perfected. By the spirit of love one readily recognizes it in others who possess the grace. Where love is there can be no evil surmising as to what some one else may feel and think. One either knows or does not know a thing. A Christian spends no time in questioning. One who thinks evil is "shriveled up" and small; he is self-centered — selfish. Love has an expanding and ennobling influence. It causes one to view in the most hopeful light every action of his fellow men. It delights to live in this state of mind; indeed, it can not live in any

other. love "Rejoices not in iniquity."

Element 9. Could words better express

obedience to law? When love animates the soul, there can not be rejoicing in iniquity — lawlessness, absence of just dealing. This element is faithfulness. Let evil arise on every side, love ever remains the same, steadfast to all eternity. !, ove "Rejoices in the truth." Here

Element 10. ; g foe last element comprehended in the little word "love" as given in this scripture. This element may be known as sincerity. Love can not endure a falsehood. Love is not a thing of enthusiastic emotion, but rejoices in that which is firm, rich, strong, consistent, eternal.*

The latter part of the chapter is a defense of law, showing that when every contrary ele-

*Due credit is hereby acknowledged for the benefit derived from the reading- of Henry Drummond's little book — "The Greatest Thing- in the World." His beautiful expository thoughts on 1 Corinthians 13 were helpful in preparing our definition of love.

ment has passed away, love will still remain; for in love is truth and light. As the apostle John expresses it, "That light is the life of men."

Does God possess these ele-

the character of love} and if

so, do they adequately define the great eternal One? God certainly does embody all that we have said about love in our feeble attempt to describe it; but how far short have we come of telling only a little of Him whom we love and honor, the spirit of reverence for him alone can know. The thought we wish to leave with you is this: that love is a law operating from within, actuating a continous flow of benefit to all who may come within the range of its influence. Love understands how, and is of such a nature as to compel one to do anything and everything in so patient, kind, generous, humble, courteous, unselfish, good-tempered, guileless, faithful, and sincere a way that one is irresistibly constrained either to bow the knee in adoration to God, the source of love, or to turn to the place of the damned with those who are incorrigibly wicked, love is Whatever else may be said

a taw - about God and his law by the

more erudite scribe, the one expression, "Love," will include. To further emphasize the fact that love is a law requires only that we cite the injunction of the beloved John, who wrote, "For this is the message [commandment, margin] that ye heard from the beginning that ye love one another" ; or the Master's own words, which he preached throughout the time of his earthly ministry: "A new commandment I give unto you that ye love one another as I have loved you." And again, "This is my commandment, that ye love one another as I have loved you." Thus love, with all that it implies, is made a standard of righteousness, the command that we are to obey. And since God is the embodiment of love, he is the complete expression of the perfect and supreme law. His likeness and image in a created being could convey no other impression to the mind than that of the graces above mentioned, exemplified in living character — a character going about doing good to others without the least self-centered interest. Every act, every thought of God toward man finds expression in loving deeds continually. The magnitude of his goodness is beautifully told in the following verse:

"Could we with ink the ocean fill,

Were all the skies of parchment made, Were ever)) blade of grass a quill

And every man a scribe by trade, To write the love of God to man

Would drain the ocean dry, Nor could the scroll contain the whole,

Though stretched from earth to sky*"

CHAPTER II. The World in the Beginning

Did Adam, when given life by the Creator, receive the nature and character of God? Let us examine the evidence in order that we may know. "And God said, Let us make man in our image, after our likeness." Gen. 1 : 26. As we have observed before, all things were created for the purpose of bringing glory to God (Eph. 3:9-11; Rev. 4:11); therefore the expression in this text, "make man in our image, after our likeness," can mean nothing less than that God gave Adam by creation the very nature of God himself. Adam did not have to become perfect in love and obedience after he was made. In the very work of creation he was made perfect without effort on his part. Indeed, is it not self-evident that he could have had no part in the work of making himself one thing or another? As he was created by the hand of God from the dust of the earth, the only first thing he could do or be was written in every fiber of his nature by the God of all things, who said, "In the image of God created he him."

It is evident, therefore, that Adam began his existence with life, and that his life was an expression of God's likeness and image. His life was not, as some would have us believe, given to him on the terms of obedience to some code of laws. The very law of life, the law of love, actuated the first impulse of his nature ; and if there was one thing that he could choose and that in his creation was not in his nature, it was that which he later did choose — sin.

The Gift of Before leaving this point we

Divine Grace. w j sh lQ make J t c ] ear ^ man

received his life in the beginning by the act of divine grace or favor. Life was manifestly a gift from God. He could give or withhold. God chose to give life to the creature man, in order that he might magnify the glory of God. No man can teach by divine right that man merited life through obedience to law nor that

God was under obligations to give life to him. The life of Adam came through the favor of God — divine grace. Note also Paul's argument in Eph. 2:8, 9. Life "is the gift of God."

Whether the life that Adam received at creation made him immortal, whether he was neither made mortal nor made immortal, does not concern the subject that we are discussing. The theory that Adam could purchase eternal life — the gift of God — through obedience to law has in itself such a palpable inconsistency that argument against the theory would seem almost unnecessary. It is true that the doctrine of man's nature, present and future, must be made clear because of prevalent false teaching, but we must not here deviate to give it notice.

Divine It is plain that before sin en-

Government in s

tms world. tered into the world man s every action and emotion was modified by the law of love imparted to him by God, so that in this respect he was equal with the Creator. Man was made, however, to occupy a subordinate plane. The Psalmist says, "Thou hast made him a little lower than the angels, and hast crowned him with glory and honor. Psalms 8; Hebrew 2. God, who had made man a perfect being, provided for him a perfect home and profitable employment to occupy his time. This made necessary such laws, operative within man's subordinate sphere, as would define the will of God for the home which he had made.

Did God supply the needed code? Yes, in every detail. When all things were ready, God "took the man and put him into the garden of Eden to dress it and keep it" (Gen. 2 : 15). The instruction to dress and keep the garden was just as definitely a law requiring obedience as the command in verses 16 and 1 7 regarding the forbidden fruit. Thus we see that Adam was under a law regulating his temporal affairs. Did he enter upon his work willingly? Yes. His nature was made submissive to it by the supreme law — the law of love — written in his members. This duty to keep the garden, to replenish the earth, to subdue it, and to have dominion included all that is said about the establishment of divine government in the subordinate sphere which Adam was to occupy. Every law, you will note, came from God.

Enforcement Man had a self-governing na-

of Law

unnecessary. ture while he remained in harmony with God. It was the outworking of love — that law which was created in his members. That nature, described in words, finds expression in the Sermon on the Mount: "All things whatsoever ye would that men should do to you, do ye even so to them." Matt. 7: 12. The power to perform righteously the principles of this law was given to Adam by God. Any number of men having the same nature as Adam could dwell together harmoniously without a ruler or overseer to enforce law. Thus it will be seen that the principles of divine government are within the individual and keep him in a perfectly righteous relation with everybody and everything within the range of his influence. The subjects of divine government are in their character divine creatures; and while they so remain, they can, in

the very nature of things, do nothing but that

which is in harmony with the divine character.

obedience to But obedience to God was

God Not

compulsory. not compulsory upon Adam. He was left free to will and to do — a free moral agent. Love demanded that he be made thus. While Adam was made with a character to love, the privilege to hate could not be withheld. Between God and man there had to be a relation that would fully manifest the character of love to man's intelligence; hence Adam had of necessity to be left free to choose, regardless of results, a nature contrary to the one in which he was created. Hie opposite of love and obedience is disobedience and death. Love demanded that the way to death be left open. Not only so; the way to death must not be hidden as if God were fearful that Adam would choose it. It must not be left so that the inquiring mind of man, finding it by chance, would seek to investigate it. No, the way of death must be placed in the very midst of the garden so there could be no possible excuse to investigate it. And, furthermore, the way to avoid it must be plainly pointed out, and all necessary instructions regarding it be given. All this God did in the day when he created man.

Man Must be "Jo illustrate the point we

Left Free

to Choose. have just discussed, we will

suppose the following example: A father, who desires his children to obey him out of love, could not know whether the service rendered was voluntary or not, unless the children had an opportunity to do otherwise. Suppose he knows that immediately outside of the room in which he has placed them there is fearful danger. He tells them of his love for them, places in the room everything possible for their comfort and entertainment, and tells them to remain inside, but leaves no possible way for them to go out. On returning to them after a time, could the father say, "My children have so loved me that they remained where I placed them"? Hardly. They could not have done otherwise than remain; they could not have exercised a choice. But suppose that the father had left the door open and had told them of the fearful danger just outside, into which they would fall immediately upon passing out; that temptation to leave the room came from an attractive display of some kind and through a person who demanded belief in a lie; and that belief in that lie against the parent must mark the first step toward leaving the room. Then if upon his return the father should find his children enjoying the benefits and privileges provided, he could with assurance know that his will had been regarded and that his children had, out of pure love, remained in harmony with his desires. After this manner was Adam's loyalty tested.

God instructed Having finished the work of Adam. arranging the paradise home,

God "took the man and put him into the garden of Eden." He then instructed him with reference to all that was therein and told him to dress and keep the garden in its original beauty. In their tour of inspection they came to the tree of knowledge of good and evil "in the midst of the garden." Here was the way of danger — the way to misery and death. Upon their reaching it, "the Lord commanded the man, saying, Of every tree of the garden thou mayest freely eat : but of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die." Gen. 2 : 16, 17. Thus God himself taught Adam his will, and left him free to perform it. Duty was defined and the way was left open that Adam might choose a character different from that which he was given in creation.

The law concerning this tree we should understand as being admonitory, as defining the results of disloyalty — departure from love — the belief of a lie — and as being provided to protect against choosing a nature of sin. Love fully manifested itself in making every provision necessary to life and happiness, and then clearly defined the results that would follow should the way of death be pursued. With God's love thus exemplified, can we not hear even the very nature of things reverberating with these words? "If ye love me, keep my commandments; and this is my commandment that ye love one another. All things whatsoever ye would that men should do to you, do ye even so to them." Such is divine government. Such is the government of God.