It is very commonly said, that positive institutions are changeable, and therefore are unlike moral precepts, which are unchangeable and eternal in their nature. But we deny that positive precepts are changeable, so long as the relation subsists in which they originate. Such positive institutions as originated in the peculiar relation which God sustained towards the Jews, by reason of the Sinaitic covenant, remained unchanged and unchangeable so long as that relation subsisted. Such as originate in the relation He sustains towards man as his Redeemer through Jesus Christ, also remain unchangeable so long as such relation remains. On the same principle, such as originate in the natural relation He bears to man as his Creator, remain just as long as this relation exists; which is forever.
[8] President Dwight observes, [Sermon 185,] "The distinction between moral and positive commands, has been less clearly made by moral writers than most other distinctions." He says the law of the Sabbath is entirely of a moral nature, as to the whole end to which it aims, so far as man is concerned; that "it makes no difference here, whether we could have known it without information from God, that one day in seven would be the best time and furnish the best performance of these [religious] things, or no. It is sufficient that we know them."
"The decalogue exhibits a perfect standard of morality; and a standard of morality not providing for the public acknowledgement and stated worship of God as the Creator, would be essentially defective."—Parkinson's Letters to Elder W. B. Maxson.
THE SABBATH:
AUTHORITY FOR THE CHANGE OF THE DAY.
It being clear from the Scriptures, that the seventh day was instituted by divine authority for a weekly Sabbath, and religiously regarded throughout the times of the Old Testament, those who now relinquish its observance, and keep the first day of the week, take the ground that the Sabbath was either abrogated and a new institution introduced in its room, or that the time of its observance was changed from the seventh to the first day of the week, in commemoration of the resurrection of our Lord Jesus Christ. To be consistent with themselves, therefore, they are bound to evince one or the other of these positions. The burden of proof evidently lies on their part. For unless it can be shown, that the fourth commandment, which requires the sanctification of the seventh day, has been abolished, or amended by the substitution of the first for the seventh day of the week, it is clear that the original appointment remains obligatory and is now binding on the entire human family. And to substantiate either of these points, the proof must be clear and decisive. It will not do to rest upon doubtful deductions. We have an unquestionable right to demand that divine warrant, in either case, which pertained to the institution as originally delivered.
We will therefore first examine the proofs adduced in favor of the abrogation of the former weekly Sabbath and the introduction of a new institution.
To sustain this position, the broad ground is taken by some, that the Decalogue itself, in which the law of the Sabbath is contained, was abrogated; and that, under the new dispensation, no part of it is binding but what is newly enjoined or expressly recognized, either by Christ or his Apostles.
The perpetual obligation of the Decalogue implies, of course, the perpetual obligation of the Sabbath as enjoined in the fourth commandment. But if that was abrogated, the Sabbath which it enjoined was also abrogated; and, consequently, it ceases to be binding, unless renewed under the new economy. What, then, is the proof here relied upon? One of the principal passages in which this proof is supposed to be contained is 2 Corinthians 3:7, 8, 13. "But if the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not steadfastly behold the face of Moses for the glory of his countenance, which glory was to be done away, how shall not the ministration of the Spirit be rather glorious?... And not as Moses, which put a veil over his face, that the children of Israel could not steadfastly look to the end of that which is abolished." It is argued from this passage, that the clauses "which glory was to be done away," and "to the end of that which is abolished," refer to the whole law, moral as well as ritual, because mention is made of "that which was written and engraven in stones," which is an evident allusion to the Decalogue. But, on careful examination, it will be found that "that which was to be done away," was not the Decalogue itself, but "the ministration of it," which was then appointed—the same being emblematically illustrated by the glory of Moses' countenance, which was merely temporary. This clause refers expressly to the glory of his countenance, and not to the glory of the law itself. So also the clause "that which is abolished," does not refer to the Decalogue, but to the ministration of Moses, including the appended rites and usages, the priesthood and its sacrifices, which were useful merely for the time being. It cannot be supposed that the Decalogue was abolished, without expressly contradicting Christ's testimony, Matt. 5:17-19, as well as many other representations of the Scriptures. The abolishment spoken of, therefore, evidently respected no other than what the Apostle calls in another place "the law of commandments contained in ordinances," inclusive of the entire ministration of Moses. There is unquestionably a reference in this chapter to the Decalogue, but not as abolished. It was merely the ministration of it, or the then instituted manner of teaching, illustrating, and enforcing it, which was abolished, to be succeeded by a new ministration of the same law by the Spirit. For it is written, "I will put my law"—(the very law of the ten commandments)—"in their inward parts, and write it in their hearts." Again, "We are not without law to God, but under the law to Christ." What law but the Decalogue is here referred to? Evidently none. For surely we are not under the Mosaic ritual. Again, "Do we make void the law through faith?... Yea, we establish the law." The same, no doubt, which was contained in the Decalogue. Hence, the Apostle James says, "If ye fulfil the royal law according to the Scripture, Thou shalt love thy neighbor as thyself, ye shall do well." Here the title "the royal law" is given by way of eminence to the Decalogue; and its permanent obligation is manifestly recognized; for the precept alluded to is a summary of the last six commandments of this code, and the allusion is so made as to imply the continued obligation of the first four, which are summed up in supreme love to God. Again, the Apostle John testifies, "Hereby do we know that we know him, if we keep his commandments." And again, "Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city." In both these passages reference is evidently had to the precepts of the Decalogue, as the essential and permanent rule of obedience for Christians. The doing away or abolishment, therefore, spoken of in the above passage, cannot refer to the Decalogue or the moral law itself, but to the Mosaic dispensation or ritual.