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The Pamphlet Collection of Sir Robert Stout: Volume 67

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The Israelites, fresh from bondage, and encamped in the [unclear: wness] at the foot of Mount Sinai, were there (1) as the [unclear: org] visible "Church" (Acts vii. 38); and (2) as the representatives [unclear: of] succeeding generations, and covenanted with Jehovah for us [unclear: wh] alive here this day (Deut. i. 6; iv. 15; v. 3; xxix. 10-15; Mal.[unclear: i] Acts vii. 38. (3) The Sinai Covenant is both Law and Gospel—[unclear: La] convict of sin, and Gospel to show how sin may be removed ([unclear: Rou] 19, 20; vii. 7-14; and the Epistle to the Hebrews throughout, [unclear: wh] is an inspired commentary to show that the Sinai Law ([unclear: moral] ceremonial) is Gospel, and nothing else). (4) Our popular district between the moral and ceremonial (as if there were two [unclear: difie] Laws) is not warranted by Scripture. I maintain this because there is nothing to imply, suggest, or even hint that they are two [unclear: tinct] revelations. (See Exodus, 20th chapter and onward.) ([unclear: b)] Ceremonial (as we call it) immediately follows the moral (so-called us) as God's exposition—bringing out in detail the otherwise [unclear: hid] principles of the Decalogue : the moral being the Text and [unclear: the] monial the Sermon; and then in the Epistle to the [unclear: Hebrewa,] whole is shown to be evangelical, and is there adapted to the [unclear: ch] of to-day. And (c) New Testament speakers and writers, as [unclear: J] and Paul, never countenance our distinction: to them the whole one "Law" (not "laws"), and they pass from the moral to the [unclear: omonial] side, and from the ceremonial to the moral side, apparel without thinking, and certainly without hinting, that [unclear: they] changing the subject, or mixing up two different things. [unclear: And] the Sinai Covenant (as both Law and Gospel) continues now [unclear: in] force, and will so continue to the end of time (Matt. v. 18). [unclear: By] in Christ (our Goel, Redeemer) we are free from the Law as a [unclear: viol] Law (or avenger), only in so far as it pronounces sentence of [unclear: de] upon us and demands our condemnation (Rom. viii. 1). [unclear: Hence] meaning of those passages (Rom. vi. 14; vii. 6; Gal. iii. 25) so [unclear: d] ignorantly quoted to bolster up the popular Antinomianism of [unclear: to-d] The perpetuity of the Decalogue is shown by the following five [unclear: e] siderations :—(1) The peculiar and exceptional method of the revelation—written (not by man or pen, but) by the "Finger of [unclear: God,"] engrossed (not on parchment, but) on slate or "stone" (Exodus [unclear: m] 18; Deut ix. 10). Surely this indicates perpetuity. (2) The [unclear: La] a transcript of God's Mind, a revelation of His moral [unclear: nature,] partakes of His attributes (Rom. vii. 12-14). Can that which "holy, just, and good" be only transient, become obsolete, and [unclear: p] page 13 away? Can that which forbids polytheism, profanity, falsehood, theft, adultery, and murder become obsolete? Not until earth has become a pandemonium! (3) The thing's regulated by the Decalogue are invariable—that is, the things forbidden must be always wrong, and those enjoined always right (Exodus xx. 3-17). This both implies and demands the perpetuity of the Law. (4) The purpose, end, or design of the Law is perpetual—that purpose being to discover sin, exhibit lit in its infinite moral deformity, convict the sinner, and then bring him to Christ (Rom. iii. 20; vii. 7-13; Gal. iii. 24). So long there-fore as there is a sinner on earth must this Law be in force. And, besides, should the Law become obsolete, then man would cease at once to be responsible (Rom. iv. 15; 1 John iii. 4). And (5) Jesus Christ expressly teaches the perpetuity of the Law until its mission—namely, the bringing of sinners to the Saviour be accomplished—"till all be fulfilled" (Matt. v. 17-19).

Some people are ignorant enough to call this "Legalism." and its advocates "Legalists." But who is the "Evangelist"—whether the person who can find the Gospel in only a few isolated passages in the New Testament, or he to whom the whole Bible is one blessed Evangel? Some of our modern sects turn three-fourths of the Bible into mere Law, and then call themselves "Evangelists"! According to many of our "Evangelistic Services." the Bible is nine-tenths Law and the rest Gospel. Many "Evangelists" labour hard to prove that those who find the Gospel on every page of the Bible are cold-hearted Legalists," and that they themselves are alone entitled to be considered "evangelical"! (Job xii. 2, 3). What next?