The Sabbath-day! With what joy must its regular returns have been hailed in the first scenes of an unblemished world; and how good and gracious was the Author of that first hallowed institution, so that in the day of forfeiture, not only was the first pledge of salvation given, but the welcome respite from increasing labours by returning Sabbaths was continued. It had no limitation or exception in its first appointment, nor should we presume to put such; much less was there any intimation given in that hour that the appointment of this day, with its solemn benediction, was but an anticipated notice of the Jewish Sabbath, together with what was indeed peculiar to it, when, after long intermissions or neglects, it was revived. Can we think that when “for every thing there is a season,” there was to be none more especially provided, in all times, for religious observation? and that, too, when the Sovereign Lord had set his seal to such provision, without one word which could affect its perpetuity? Accordingly we find a set time for religious exercises mentioned in that new scene of discipline and trial to which man was removed; for, indeed, he was not cast out as an alien and an enemy, a wanderer and a wretch.
In this hour of closure for my pastoral care among you, it may not be unseasonable to advert to things which have found their turns in hours of teaching and persuasion. Let me then entreat you to remember those first acts of grace, the early grounds of good hope, which made life itself, with all its seasons, a blessing, and, if rightly husbanded, the seed-plot of all blessings to the sons of men. Nothing but a new apostasy could destroy that hope, when the term of life was continued where it might have been cut short, in which case the human race would have been extinguished, and that triumph would have been given to the common foe to God and man. Nothing but a new apostasy from God would render man, in his state of promised rescue and encouragement and in the new term of his probation, an enemy to God. Before that horrible desertion from his worship, the Most High made his visit to the patriarchal altar, and gave that memorable declaration of his will, “If thou doest well, shalt thou not be accepted?” The ground was laid in purpose and effect for that acceptance; and surely the assurance thus added was not for one family.
Thus there is a Sabbath still set apart for a welcome day of rest, and for religious exercises; a day, the joy of which I have so often shared with you in these happy seasons of religious worship and communion. Remember the well-timed distinctions which He who was Lord also of the Sabbath-day, as the partner of his Father’s glory, prescribed for the right observance of the day, divesting it of its legal strictness and peculiarities, and still more protecting it, by an open vindication of its essential objects, from Jewish scruples and from Jewish superstitions.
O look well to the duties of the Christian Sabbath! We want no traditionary warrant for its transfer to the glad day of the Redeemer’s resurrection. The Scriptures furnish plain and indubitable vestiges of that change. Look well to its salutary obligations, bound upon us by the twofold cogency of precept and example.
Remember who it was, who, after the scene of his ministerial labours, kept his last Sabbath in the grave, and crowned with perpetual glory the day of his triumphant resurrection. Well might that day become not only the day of rest from labour, but a day of gladness and release from worldly cares and occupation, and, above all, the happy emblem of a rest from every evil work, a respite from a bondage worse than that of servile Egypt, a rest too from the galling yoke and ruling power of sin, which is the privilege of faith.
Among such topics as may now claim a seasonable repetition, I may again remind you how much it behoves us, in consulting the written word, the rule of faith and duty, to avoid all partial views, by which restriction one truth would exclude another; or, what is worse, a wrong conclusion may be joined with what is only true in some respects, and both the truth and the fallacious inference may thus gain currency together. The neglect of this rule has brought more strifes and divisions into the Christian world than almost any thing that can be named. Take an instance if you think fit; there is more joy when that which is lost is found again, than for that which was never lost. This is true in that respect; but will you strain the matter farther, and say that the recovered sheep is of more worth than the whole flock to which it is restored? Will you say that the piece of silver which was missing, and when found creates much joy on that account, outweighs all that the purse, from whence it dropped, contained? Will you say, that the pardoned son, who returns to the right path by a true repentance, and fills his father’s heart with well placed and unwonted joy, is in all respects to be preferred to the son who never left the right path from an early day? The forgiving father’s answer will convict that misconception:—“Son, thou art ever with me, and all that I have is thine.” If the elder brother may be thought to have lost his preference, it could only be because of his envious temper and his ill-timed remonstrance. In avoiding partial views and misapplications of what is true, the more numerous and more general and plainer testimonies, and those which admit but of one construction, will be the guiding light for reconcilement and consistency—not for preference, for that would still be but a partial view.
I may here add a necessary caution (oftentimes suggested, for it frequently proves needful), to give heed to the native idioms or forms of speech, which were in use, and rightly understood, by those to whom the word of treaty and persuasion was first addressed. The use of learned pains will thus appear, as well as of every method of right reasoning in the study of the sacred Scriptures, the rule of faith and duty for which we have to bless God daily.
I may now touch upon the best and only safe ground of trust which we have to take in any season of review, when past portions of our lives are recalled to our consideration. We may look, now, to the hope of pardon, and allowance for things done amiss, or things left undone; and blessed be God that ground has been laid, or who could stand in judgment in the last account? Certainly not the boastful and punctilious Pharisee; certainly not those who have keener eyes for the faults of others than for their own defects. Excellent are the words of our Lord’s apostle, and now most seasonable in their application; thus he marks it for a ruling principle of charity, that it “thinketh no evil,” and is not, therefore, apt to censure or condemn.
It is but in some respects, that we can speak well of those whom we are least inclined to censure, and most ready to regard with favour;—and with that remark I shall fairly take leave of what concerns myself in this day of valediction.
But I am well aware that the season of departure from accustomed scenes of duty is a proper season for advice, and to this last tribute of sincere affection and regard, I will now address myself.