Part 25

9thly. The last argument, which will be urged to prove the reality of a Christian Sabbath, is that the whole Christian Church, with very few exceptions, have kept the _first day_ of the week, as holy time. However differing in other things; and they have differed very widely on many important points, still the different communions of God's people, from age to age, since the time of the Apostles, have been intirely agreed in this, that there is a _weekly_ Sabbath under the Gospel dispensation, to be kept holy unto the Lord, and to be devoted to religious worship. This must satisfy every candid mind which has no prejudice, that the spiritual religion of Jesus Christ hath a _holy Sabbath,_ even were there no old-Testament-Sabbath, or were the fourth commandment expunged from the decalogue. That the fourth commandment is of perpetual obligation, and never was abolished has been the common belief; and is founded on arguments, which can never be overthrown. Men may cavil at and object against them. But it is one thing to cavil at, and another fairly to answer an argument. It is one of the ten commandments. And we may as well take away any other of them, or all of them, as this. It is of a moral nature. And what is of a moral nature is of perpetual obligation. It was, with the rest, given by God himself from Mount Sinai amidst thunder and lightning, fire and smoke. Moses, in all his directions to the people of Israel, speaks of it in terms of the highest respect, as a branch of the moral law.--The prophets, all place it upon a level with other parts of the laws of virtue, and duties of morality. And it would be exceedingly improper to insert a merely ceremonial or temporary law, in the list of precepts universally allowed to be moral--and of perpetual obligation, and to speak of them all as THE LAW--the MORAL LAW of the ten commandments. Thus evident is it that the fourth commandment is not to be erased from the ten. And the substance or essence of it, which is, that the seventh part of time is to be kept holy unto God, hath been in all the ages of the Christian Church strenuously maintained. In all countries, where the Gospel hath been published, we find from ecclesiastical history, that all Christians, even from the times of the Apostles, a few excepted, have observed the _first-day_-Sabbath. That this is fact, may be adduced as proofs, all the writings which speak of the doctrines and practices of the Church, of the _first--second--and third_ centuries. This will not be denied. It is asked, then, what reason can be assigned why, in the primitive purity of the Christian Religion, the _first_ day of the week was observed as the Christian Sabbath? How could this be, if it were not an order of the Apostles--if Jesus Christ instituted no Sabbath? For an ORDER of his Apostles is equivalent to his own EXPRESS institution. Is it supposable that any ambitious and aspiring Christians would, in the times next to the Apostles, set apart one day of the week as a Sabbath? Would they venture upon such an usurpation? And, before Christianity was corrupted by designing men, is it possible that the _first day_ of the week should be _universally_ kept as holy time, had not the inspired Apostles set the example? If there had been no Apostolic practice and example in this case, if the Gospel knew nothing of such a day, as we call the Christian Sabbath, the first observers of it were introducing an innovation--an important innovation. And could the innovation universally be adopted? And no one be found to object against it; or to raise a cry against such a piece of will-worship; no tongue, in the strains of pious eloquence to bear testimony against it--no pen be drawn to transmit to posterity a conscientious protest? Can any reasonable person believe this? But it may be asked, did not many _innovations,_ and _superstitious rites creep_ into the Christian system _gradually, imperceptibly_--and _without opposition?_ Were not the abominations of the Romish Church, brought in in this manner? And did not some of these _infallible Fathers,_ in the papal chair, ordain the Sabbath; as they did innumerable feast, and fast-days? Certainly not, for the _first day_ of the week was observed as a _weekly_ Sabbath, six hundred years, before Antichrist arose: observed in all countries, where the Gospel was known: among all denominations: universally even in the age next to the Apostles. This cannot be said of any _innovations_ which were ever made.--We then come to this conclusion, that the _first day_ of the week has been observed, as the Christian Sabbath, ever since the VERY DAY in which Christ arose from the dead--in all ages--in all countries--in all communions, a few only excepted. A mere handful of professing Christians, held to the seventh-day or Jewish Sabbath, and from that singularity are called seventh-day-baptists. Here and there one likewise in one place or another, have called in question the _morality_ of the Sabbath.--Can it be possible for any one to believe that the whole christian world, even in the days of the Apostles, and in the purest times, during the long period of seventeen hundred years, have been in so gross and abominable an Error, as keeping the _first day_ of the week as holy time, if the Gospel be a stranger to any such institution, as the Christian Sabbath?--When I use the terms GROSS AND ABOMINABLE ERROR, I do not use too strong terms. For a most gross and abominable Error it is, indeed, if there be no institution of the _first day_ Sabbath in the Christian Religion, or what is tantamount to it. We are, in this case, guilty of will-worship--of superstition--of instituting in Christ's kingdom a day for religious worship, unknown to the AUTHOR of our salvation. Vilely presumptuous should we be to do this. Did I believe that Jesus Christ had no Sabbath day in his Gospel, I should shudder with horror to look back on the long period of seventeen hundred years, and see almost the whole christian world, in all countries, of all communions, and in the purest times in the Apostle's days, plunged into so great and dreadful an Error--guilty of making laws in Christ's kingdom--of usurping his kingly office--and of tearing from him, his sceptre.----Besides all this, how often hath a gracious and merciful God, blessed the Christian Sabbath: poured out, in rich abundance, his sanctifying spirit, on his worshipping Assemblies: comforted, enlightened--instructed--and animated those, who have conscientiously observed the Sabbath? But if it be not a day of his own appointment, would it not be countenancing human inventions and innovations in Religion, so often to have displayed his power and grace on that day--so often to have blessed it for the consolation of his people, and their edification?--_It hath indeed been one of the chief means_ of preserving Religion in the world to this day.

I have now finished the argument in favour of the institution of the Christian Sabbath. And that you, my hearers, may feel that conviction, which it ought to produce, and that justice may be done to it, I will very concisely recapitulate what has been illustrated, and present it to you in one view. The supreme Being, at the close of Creation, in his infinite wisdom and goodness, set apart for religious purposes, a seventh portion of time. And the day thus sanctified and blessed, and which some suppose was the first day of the week, but I conceive not upon sufficient grounds, was most probably observed, from Adam to Moses. The original institution of the Sabbath was renewed by Moses, ratified by the fourth commandment, and observed most strictly by the antient Church of God from Moses to Christ. A greater obligation lies upon Christians to keep a weekly Sabbath in memory of the work of Redemption, than on the Israelites to keep one in memory of their deliverance from slavery and oppression in Egypt. We are expressly told, in prophesy, that a Sabbath was to be observed in Gospel times. The Jewish Sabbath was abolished, or the seventh day Sabbath was changed into the Christian or first day Sabbath. Jesus Christ distinguished, with peculiar marks of honor, the first day of the week, the day of his resurrection.--The first day of the week was sanctified, as a day of public worship, by the primitive Churches under the order of the Apostles.--The first day of the week is expressly called, in the New-Testament, the _Lord's day,_ the common appellation of the Christian Sabbath. The happiness of heaven is represented, as the constant keeping of a Sabbath.--The law of the Sabbath, is a moral law, and as such perpetually binding. The whole Christian Church, from the days of the Apostles, have, a few only excepted, kept the first day of the week as holy time. God hath, from age to age, blessed the Sabbath, or first day of the week, by the communications of his grace and spirit on that day. No men or body of men could appoint a day for public worship, without usurping in Christ's kingdom, to be weekly observed as a Sabbath.--No human appointments or inventions are admissible in the Christian dispensation--and the Christian Sabbath has been one of the principal means of preserving, in the world, to this day our holy religion.--These are the reasons why all Christians are to observe, as holy time, the first day of the week. These reasons appear to me abundantly sufficient to justify us in the religious observation of the Christian Sabbath, as it is usually called, and have done so to thousands of pious Christians and Ministers much wiser and better than myself, even to almost the WHOLE CHRISTIAN WORLD. That man who denies what, all the wise and good, great and learned--all Christians in all ages, deem sacred, and fully contained in the holy scriptures, had need to look well to his arguments. He ought, in all modesty and diffidence, to ask himself, "who--and what am I, that I should rise up against, and condemn the WHOLE CHRISTIAN WORLD, a few only excepted?"

Perhaps it may not be improper here, to pay a moment's attention to a question which has been sometimes asked, as an objection to the Christian Sabbath: it is this, why have we not an _express_ and _formal_ account of the abolition of the seventh-day or Jewish Sabbath, and the institution of the Christian or first day Sabbath in the room of it? In a point of such acknowledged importance, would it not be reasonable to expect some very express and minute instruction? It would be sufficient to reply, who are we, that we should undertake to say how minutely or expressly a point should be revealed; or that we should dictate to infinite Wisdom what kind of information to give us? But it is apprehended there are very obvious reasons why we have not a minute and explicit account of the change of the Jewish into the Christian Sabbath. Every thing in the Gospel dispensation is gradually opened. Consideration is had to the weaknesses and prejudices of the Jews. Christ, with admirable wisdom, adapted his instructions to the minds of his hearers: opening one thing after another, in a happy succession, as they could bear it, or comprehend him. So did his Apostles. And they followed a perfect example. It is sufficient, entirely so, if, in the end, we have COMPLETE and FULL instruction. And that we have on the subject before us, I trust is clearly proved by the foregoing reasoning.

Having finished what I intended on this important subject, I shall make the application, in the words of a late amiable writer--"If," says he, addressing himself to people on their abuse of the Sabbath, "you will proceed in profaning it, give me leave to say you will be more inexcusable than ever. You are answerable to God for your contempt of his institutions, and all the injury you hereby do, to your own souls, to the souls of others, and to the credit and interest of Religion." May I not hope, some of you are resolved, never more to abuse or mis-spend sacred time? that you and your houses will more carefully sanctify the Sabbath, and more steadily serve the Lord? Give me leave to add one general remark on the whole subject of Sabbath-Sanctification. In order to judge of the character of my acquaintance, and their real state towards God, I have always observed and enquired, _how they kept the Sabbath._ I look upon the religious observation of it, as a good proof of their piety; and a neglect of it, as a melancholy proof, that they are insincere in heart, whatever they may profess; and by taking in the whole of their conduct, as far as it hath come to my knowledge, I think I have not been deceived in my sentiments concerning them. Those that have most strictly observed the Sabbath, have been in other respects, _the best Christians_: those that have been careless herein, have shown by other instances in their behaviour, that they have not _had the root of the matter in them._ So that upon the whole, I must be of the same mind, with that pious Divine, Mr. Bolton, "it is a thousand to one that a strict observer of the Lord's day is sincere towards God; and as great odds that a Sabbath-breaker, however he may deceive himself, is a _hypocrite._"--I conclude this discourse and subject with the words of Nehemiah, after he had described his zealous attempts to promote the sanctification of the Sabbath, _Remember me, O my God, concerning this also, and spare me according to the greatness of thy mercy._ AMEN.

DISCOURSE XVII.

The Parable of the Tares.

MATTHEW xiii. 24-31.

_Another Parable put he forth unto them, saying, the kingdom of heaven is likened unto a man which sowed good seed in his field, but while men slept, his enemy came and sowed tares among the wheat, and went his way. But when the blade was sprung up and brought forth fruit, then appeared the Tares also. So the Servants of the householder, came and said unto him, sir, didst thou not sow good seed in thy field, from whence then hath it Tares? And he said unto them an enemy hath done this. The servants said unto him, wilt thou then we go and gather them up? But he said, nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest: and in the time of the harvest, I will say to the reapers; gather ye together first the Tares, and bind them in bundles to burn them, but gather the wheat into my barn._

There was something, in the manner in which our blessed Saviour taught his hearers, peculiarly pleasing and inimitably beautiful. Being the great prophet in his church, he reveals unto us the will of God for our Salvation, not only in a clear, but in the fittest manner. He spake as never man did, not only as the Religion which he preached was more heavenly and divine, than the world was ever before made acquainted with, but as the power and force with which he spake exceeded all that is human. _And it came to pass when Jesus had ended these sayings, the people were astonished at his doctrine. For he taught them as one having authority, and not as the scribes._ His address was no doubt the perfection of propriety. His words were not calculated by any splendor to create surprise, but, being well chosen and plain, were adapted to carry conviction to the conscience, and to move the heart. He had, as is very apparent and is generally remarked, an admirable talent at moralizing and spiritualizing upon incidents and objects around him. And he did it, not with the formal airs of affectation, or appearing to invite others to take notice of his superiour sanctity--or to come and see how good he was. It was perfectly easy for him to converse on divine subjects. Whenever a fit opportunity or occasion offered to diffuse religious instruction, he failed not to embrace it. And when he undertook to illustrate any divine truth or doctrine, he seemed to be at home, and in his element--about his proper work and business. He showed that he was a teacher come from God by the heavenly truths which he delivered, as well as miracles which he wrought. He opened the nature of his kingdom, and of the Gospel by natural and easy similitudes. His Parables are well chosen and happily expressed. They will indeed bear the closest and most critical examination. They have been admired by the best judges, and will be admired as long as there shall be genius, learning, or taste in the world.

The greatest scholars have been the most pleased. And, the fact is, the Religion which he taught would be worthy of the attention of all, were it considered in no other view than as a friend to peace, literature, and civil happiness. For it can never long consist with barbarism and general ignorance among a people. Ignorance is so far from being the parent of Christian devotion, that when very great, it totally destroys it. The bitter and implacable foes, therefore, of the Christian Religion, who with its utter extirpation from the earth, and exert themselves mightily to accomplish their wish by impious scoffs and low raillery, will never be able to succeed, till they have banished learning. There may be superstition, where science is gone, but no true Religion. And the more ignorant and uninformed a people, there will superstition reign in horrors proportionally greater.

The Chapter, out of which our text is taken, is full of the most judicious and instructive Parables or similitudes.--There is no other Chapter in the New Testament, so filled up with them; this being altogether composed of them. It contains eight in number--that of the Sower and his seed, which our Lord himself at the desire of his disciples expounds;--that of the Tares, which he likewise explains;--that of the grain of mustard seed;--that of the leaven put into meal;--that of the treasure hid in the field;--that of the merchant-man seeking goodly pearls;--and that of the net which was cast into the Sea, and gathered of every kind.----Our Saviour retiring from the house in which he was, went to the side of the Sea of Tiberias, which lay near his own Country. Great multitudes were collected about him to hear his doctrine and learn his character. They pressed so near him, that he thought it most convenient to enter into a ship, which lay there, that he might be in better circumstances to address the mixed multitude, which stood on the shore, and who were all attention to every word which he spake to them. He, as a wise instructor, adapted his discourse to their several capacities and employments. Some of them, probably, were husbandmen, others merchants, and others fishermen. He taught them, heavenly doctrines, by taking Parables from their respective occupations, or from those things, with which they could not be but most intimately and familiarly acquainted.----Parables are representations or similitudes taken from objects of sense, which are plain and obvious, to illustrate and impress upon the mind, things spiritual and divine. And commonly there is one _leading idea,_ which the speaker or writer has in view, to explain and enforce. The circumstances in the Parable are to be accommodated to this _one_ or _principal thought._ If we could rightly understand our Lord's Parables, we must not lose sight of the remark now made. Infinite mischief has been done to religion by compelling every small or minute circumstance of a parable to speak forth a distinct idea, or doctrine.----

In the subsequent discourse, my intention is to expound the Parable of the tares, or to make some observations upon it, of a practical nature, and such as, it is apprehended, are just.

The word _Tares_ signifies any noxious and hurtful weeds or plants, which spring up among, or mingle with the rich and precious grain, and not any one particular or distinct weed, or poisonous plant to the exclusion of all others. All know how detrimental to the Crop such weeds or poisonous plants are. They take away nourishment from the precious grain, and render it less vigorous while it grows. They diminish the harvest in proportion to their number and strength. Accordingly they are a nuisance in the field, grieve the heart, and in the same measure as they prevail, cut off the hopes of the husbandman. And the more fertile the soil, the more luxuriant will be their growth. They make the labour, which hath been bestowed upon the field, of none effect. And it is always with deep regret, that man beholds lost labour, or unsucceeded exertions.

In the Parable of the Tares now before us, we have several truths of very great importance to us both as individuals, and as collected into a Church-State, as minister and people, speaker and hearer.----

_In the first place,_ in the kingdom of heaven, in this Parable, is the Gospel preached, or the dispensation of the doctrines of Religion.--The state of things under the Gospel is very often, in the stile of our Lord, called his kingdom, or the kingdom of heaven, it is presumed no arguments will be needful to prove that the kingdom of heaven here means the State of things under the Gospel-dispensation. This, it is well known, is the common meaning of the expression. In the primitive Apostolic times Christianity had two names of nearly the same import, _the kingdom of God--and the kingdom of heaven._ These two phrases were brought into common use by John the Baptist, who came to introduce the Messiah, under the signature, _of the voice of one crying in the wilderness, prepare ye the way of the Lord.--In those days came John the Baptist preaching in the wilderness of Judea, and saying, repent ye, for the kingdom of heaven is at hand._ He took the phrase from the following passage in the prophesy of Daniel. _And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces, and consume all these kingdoms, and it shall stand forever._ There is an obvious propriety in calling the State of things under the Gospel-dispensation _the kingdom of God._ It is from him as the original source. It aims at his glory ultimately in all its parts. When finished, it will be given up to him, and HE will be all and in all. He, from all Eternity by his unsearchable wisdom, devised the illustrious plan of salvation which it contains. He from motives of overflowing goodness reveals it. He by his power will make it successful. His son, the Messiah, is the prime Minister in it. His spirit sanctifies, and gathers subjects into it.--_Inward Religion_ is also happily described by the name of the _kingdom of God._ It is God's kingdom in the soul: is heavenly in its nature: is heavenly in its tendency--and will issue in all the riches of heavenly glory. It comes down from God, in a very important sense, for it is the wisdom that is from above; and is therefore a divine principle, and when completed, it will terminate in God, in the enjoyment and beatific vision of him, who is the sum of all existence and blessedness.