The ten precepts of the decalogue, adapted to man’s fallen condition, were enforced as early as the circumstances demanded them. The first three were applicable to Adam, immediately after the fall. And although the Sabbath of the fourth precept was instituted at the close of the first week of time, before the fall, and we have evidence that Adam was directed to observe it as a memorial of creation, yet that portion of the precept adapted to the fallen state, relative to the man-servant, the maid-servant, and the stranger, could not exist till a later period when such relations existed. The fifth commandment could not be enforced, until applicable to Adam’s children. The sixth, seventh, eighth, ninth, and tenth, were enforced as early as the parties existed to whom they could properly apply.
There is nothing in the moral condition of man in his fallen state, nor in the nature of the ten commandments themselves, to restrict them to any one dispensation more than another. Man’s moral wretchedness is the same, only more deplorable as he advances from the gates of Paradise toward the close of probation. And the law of God, adapted to his fallen state, is applicable and necessary throughout the entire period of his fallen condition, from Paradise lost to Paradise regained.
The reign of sin runs parallel with the reign of death, from Adam until sin and sinners shall cease to be. And parallel with these, stretching through all dispensations, there has been the knowledge of the principles of the ten commandments, consequently a knowledge of sin.
The means of this knowledge has been the law of God. “By the law,” says the apostle, “is the knowledge of sin.” Rom. iii, 20. “I had not known sin but by the law.” Chap. vii, 7. As proof that this knowledge did exist immediately after the fall, see Gen. iv, 7, 23, 24; vi, 5, 11, 12. Also, Noah was righteous before God. Chap. vii, 1. He was a preacher of righteousness. 2 Pet. ii, 5. By his preaching right-doing, reproving the sins of the people of his time, he condemned the world. Heb. xi, 7. The men of Sodom and Gomorrah were great sinners, excepting one man. Abraham interceded, saying, Wilt thou destroy the righteous with the wicked? Gen. xiii, 13; xviii, 20, 23, 25; xix, 7. The blessing of God came upon Abraham, because he obeyed his voice and kept his commandments. Gen. xxvi, 5. Those who refused obedience, experienced his wrath for their transgressions. The cities of the plain were condemned for their unlawful deeds. 2 Pet. ii, 6-8.
As an illustration of this subject, I will briefly notice the murder of righteous Abel. Cain killed his brother, and, as a sinner, received the mark of God’s displeasure. Sin, says the apostle, is the transgression of the law. 1 John iii, 4. Cain broke the sixth commandment; hence that precept existed in the time of Cain. Otherwise he did not sin; for where no law is, there is no transgression. Rom. iv, 15.
The foregoing positions relative to the law of God would meet with but little opposition were it not for the Sabbath of the fourth commandment. The proper observance of the Bible Sabbath is not only crossing, but with many inconvenient, and not favorable to the successful prosecution of their worldly plans. The fearful and unbelieving shun its claims, brand it as a Jewish institution, and frequently assert that it was unknown to men until the Sabbath law was proclaimed from Sinai. Sacred history, however, proves this statement to be false. It is true that Sabbath-keeping is not mentioned in the book of Genesis. But this does not prove that it did not exist during the long period covered by that brief record. The facts connected with the giving of the manna show that the Israelites understood the obligations of the Sabbath, that some of the people violated them, and were reproved by Jehovah, thirty days before they saw Mount Sinai. See Ex. xvi-xix.
I now come to the New Testament. The first four chapters of Matthew are devoted to a sketch of the genealogy of Christ, Joseph and Mary, the birth of Jesus, Herod slaying the children of Bethlehem, John the Baptist, the temptation of Christ, and his entering upon his public ministry. The fifth chapter opens with the first record of his public instructions. In that memorable sermon upon the mount, Christ warns his disciples against a terrible heresy that would soon press its way into the church.
The Jews boasted of God, of Abraham, and of the law, but despised and rejected Jesus. The great facts connected with his resurrection were soon to be so convincing that many would believe. And as the Jews were to reject and crucify the Son, while boasting in the law, Christians would run to the opposite and equally-fatal heresy of trampling upon the authority of the Father, and despising his law, while receiving Christ and glorying in the gospel. It has ever been Satan’s object to separate, in the faith of the church, the Father and the Son. With the Jews was the cry, The Father, Abraham, the law; but away with Jesus and his gospel. With Christians the cry was to arise, Christ, the cross, the gospel; but away with the law of the Father. To meet this heresy, ere long to arise in the Christian church, the Master, in his first-recorded sermon, spoke pointedly. Listen to his appeal to his disciples in the presence of the assembled multitudes:
“Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfill. 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. Whosoever, therefore, shall break one of these least commandments, and teach men so, he shall be called least in the kingdom of Heaven; but whosoever shall do and teach them, the same shall be called great in the kingdom of Heaven.”
These words of warning from our Lord fully meet the case. They need no comment. The history of the church, showing how loosely, great and apparently good men have held the law of God, and the present, closing controversy respecting it, give them especial force.