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all his works and rested: and so it is in the new creation-work, Jesus ceased from his work and entered into his rest.

God then rested the seventh day aster creationwork was sinifhed, and left it for others to enter in after him. All men were invited, but they mostly refused and flighted it; and provoked, and So perished. This is represented again in the next verse, As therefore it was left for some to enter into that, and those who were formerly admonished enter not, because of unbelief. So this verse ought to be read, After God kept the day himself, he left it open for others, that is, all men, to enter in; and keep a sabbath as he had done. But as he had said before, the word preached did not prosit, because of unbelief. And having said this much of the nature of their rest , he comes now to make the parallel, shewing tha* our rest is of the same nature: we have a day as well as they. Verse the seventh introduces it thus, Again he limiteth a certain day, Semerojs in David, saying, after so long time, as was said , Szmeron , if ye will hear his voice harden not your hearts. For if Jesus had given them


reft, then would he not have spoken of another day. There remaineth then a sabbath for the people of God. For he entering into his rest, hath ceased from those works of his, as God from his own.

In the ninth verse we see that for the people of God there remains, not only a rest indesinitely, but a sabbath, for so the Greek is; it is a sabbath that remains for them. It remains alter the former is passed by and gone, this is a reserve which God made for them. This sabbath is a day: not the dispensation of the gospel here on earth nor a slate of glorisication in heaven; but a sabbath-day to be kept holy as in the former dispensation. And this remaining sabbath-day, has the same principles belonging to i th at the forme had; which naturally and necessarily makes it a sabbath-day. He, Jesus mentioned just beforef entering into his rest, hath ceased from those works of his, as God from his own. Jesus ex" ercised godhead in ceasing from his works, stopping when they were sinished, because nothing could be added to make them more persect, which therefore unavoidably terminated in a sabbath-day.

Thus Thus sar the case of the inhabitants of the old world and of the new stand parallel.

But in some respects they differ. For instance, our day is another day than theirs. Ours is today, theirs was yesterday, that is, as the history shows, ours is the sirst day of the week, and theirs the last. The four evangelists six the date of the new creation upon the sirst day of the week, and assert it to be our sabbath; and therefore it is said of it, not yesterday, that is over for ever, and to-day remains as our only sabbath. Another day, and it is to-day, yesterday is excluded and forbidden, There never will nor can be a sabbath either upon yesterday or to-morrow; for the old creation is gone for ever, and the new is correct to the utmost pitch of persection, and leaves no possibility of another. To-day therefore if you will hear his voice. Today if you will hear at all, for another day is impossible. ...

This leads to observe another instance wherein

we differ from the old world, That their day did

admit of another day, but ours does not. If Jesus

•" had had given the sathers a day of rest, then would he not have spoken of another day, lor the day of Jesus can never be changed. Their day was sanctisied, cut off, detached and separated, as the word signisies, from the other days of the week: but our day is a limited day; Orisie, he encircleth, encloseth and boundeth a certain day, leaving no place to alter it backward or forward* It is made, as it were, with a divine compass, inclosed within a drawn circle. It is a compleat sabbath, containing every thing of the kind, and leaving no possibility of such a thing without the circle. and being thus bounded and encircled. it is thrown into an immoveable state, like the rock of salvation, to which it belongs.

Another thing which makes a considerable difserence between the two days, is the space between the consecration and commencement of the day. The sirst sabbath was brought in suddenly, without a previous pause or counsel, the day, and its consecration came on together, and was set up abruptly as a temporary thing, in that administration of it, to serve while things were in their initial state, and to be shifted as circumstances stances might require, previous to the commencement of the fulness of time: but the new sabbath was consecrated about a thousand years before it came on. He limited in David a certain day, calling it Semeron, after so long time. That is, he named and ordained the day which was so long after before it should take place. David, samous for receiving by inspiration, the models of divine things, is as plain in the matter of the temple, I say David had the honor to consecrate our sabbath: even to consecrate and name it. For it is evident that Semeron is here most emphatical. And this is the reason that the apostle repeats it so often. To-day, whereupon Christ was begotten from the dead; Semeron the sirst of sabbaths; not yesterday the Jewish sabbath, which among other old things is passed by; not to-morrow, for that can never become a sabbath, lor the works of God are sinifhed, and the corner stone is put on, and no more to be added to the building; to-day therefore hear his voice.

Semeron has been sounded through the old

and new worlds, and has passed under a double

. ,. inspiration

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