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inspiration by the king, prophet and apoftle, who are both all on fire where it is used. They both unite to found it high, as if they would fay, SEMERON is the firft and beft of days; the finishing of the worlds, the new birth of the universe, the redemption of the human race, and refurrection from the dead; it proves and celebrates the triumphs of God, and is fo great that no other is worthy to be called a day. SEMERON is ordained to be the fabbath of the final ages, and highest difpenfations of the universe, and is a circle which contains every thing facred, fignificant, folemn and holy; every thing joyful, profitable, divine and glorious.

Bring therefore every facred work and joyful exercise into this circle. Would you fing to Jefus- Jehovah, the rock of falvation? SEMERON is the proper day to do it, wherein he became our fixed, unfhaken and eternal rock of righteousness and safety: the immoveable foundation and top ftone of our faith. Would you view him afcended up to the height of his character; towering in majefty and glory above all gods? To-day is the proper time to do it,

wherein he ascended up far above all heavens, and went to the height of greatnefs, to the highest place above his rivals: SEMERON gives date to his final victory, brings him forth fhining in the brightness of the great God, having fixed himself in abfòlute greatness, and rendered his character eternally lovely, grand, marvelous and dreadful. Would you meet together to bend the knee of adoration and come into his prefence to pay homage? SEMERON is ordained for the purpose. Would you view him in that plenitude and immenfity of love to man, which, as it were pulled him down from his throne, and brought him from heaven to earth, to death, to hell and the grave? Would you hear his voice speaking out in the indulgent language of the God, the Father, the Savior and Lover? SEMERON is facred for the purpose: is ordained to open and carry on an intercourse between God and men:

In a word, if you have any fongs and anthems that may be offered unto God; if you will view and learn the glory and eternity of falvation; if you can take any pleafure in the fublimity of the divine character, his matchlefs height and preeminence

eminence; if you will hear any thing from him, and have any thing to fay to him; have any plea to make, or petition to be prefented, or any homage to be offered; if you have any thing of the fort to be done, do it upon this day. I David, I Paul, we both, by inspiration appoint and confecrate SEMERON to be the fabbath of the new creation. Obferve then, O ye people of the world to come, favored inhabitants of the new fyftem, a fabbath is encircled as with a divine compass, for you to come into the presence of God, to fing and kneel and adore. I David, admonish you; be not like many of us in the old world, who perifhed under hardness and error. Be wife and devout, be joyful. O fing to God, and adore and hear his word: To-day is facred for the business. I earnestly befeech you, do it. O do it. O come and do it. Use reafon, exert refolution: perifh not through unbelief, under the oath of exclufion, as many of us have done. And Paul in the fulness of the divine inspiration joins him.

And thus SEMERON is raifed far above EвDOME, mentioned in the fourth verfe, with which in this difcourfe

discourse, it is paralleled and contrasted. The EBDOME, the feventh day of the old creation, was the fabbath of things in their initial state, SEMERON the fabbath of things in their finished ftate; the first was the fabbath belonging to the work of giving existence, the fecond to the work of fixing that existence in a flate of eternal honor and happiness; the first set apart fuddenly without a pause or counfel, the fecond ordained a thou fand years before-hand; the first separated from other days in a general way, as it were cut off by a ftroke, the fecond inclofed and encircled by the divine compafs and counfel; the firft therefore, a fabbath that might be shifted and changed, and the fecond immoveable, being the fabbath of the rock of falvation.

Having now fhowed the nature of a fabbath day, that it is the day that commences at the finishing of God's works, and is to be a standing witness that no more ought to be done, and that it could not be done better: and that therefore, that of the old creation was but a temporary, imperfect fabbath; and fo did naturally pass over into the first day of the week, when all the works

were

were compleated and perfected: I fhall now inquire into the duties and bufinefs of the day. And shall show the neceffity of it from the nature of these.

Some might wonder, that we have not rules for keeping the day, preceptively delivered in the new teftament. But this was needlefs; for they are delivered and enacted elfe where; and by a myftical tranfition, carried over into the new teftament. Every commandment of the law, is there declared to be in full force, and to remain fo without the least abatement; confequently the fourth ftands there, as the guide and rule of the church. For Matthew fays, That the evening, or edge of the fabbaths, reached over, and in the dawn afcended into the MIA of the new fabbath; and therefore brought over all that effentially belonged to it in its former state.

To the new Church then, as well as the old, it is faid, Remember the fabbath day to keep it holy. Six days fhalt thou labor and do all thy work; but the feventh is the fabbath of the Lord thy God in it thou fhalt not do any work; thou,

nor