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inspiration by the king, prophet and apostle, who are both all on sire where it is used. They both unite to sound it high, as if they would say, Semeron is the sirst and best of days; the sinishing of the worlds, the new birth of the universe, the redemption of the human race, and resurrection from the dead; it proves and celebrates the triumphs of God, and is so great that no other is worthy to be called a day. SeMeron is ordained to be the sabbath of the sinal ages, and highest dispensations of the universe, and is a circle which contains every thing sacred, signisicant, solemn and holy; every thing joysul, prositable, divine and glorious.

Bring therefore every sacred work and joysul exercise into this circle. Would you sing to Jesus—Jehovah, the rock of salvation? SemeROK is the proper day to do it, wherein he became our sixed, unshaken and eternal rock of righteousness and sasety: the immoveable foundation and top stone of our saith. Would you view him ascended up to the height of his character; towering in majesty and glory above all gods? To-day is the proper time to do it, A a wherein wherein he ascended up sar above all heavens, and went to the height of greatness, to the highest place above his rivals: Semeron gives date to his sinal victory, brings him forth fhining in the brightness of the great God, having sixed himself in absolute 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 presence to pay homage? Semeron is ordained for the purpose. Would you view him in that plenitude and immensity of love to man, which, as it were pulled him down from his throne, and brought him from heaven jo 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 sacred for the purpose: is ordained to open and carry on an intercourse between God and men;

In a word, if you have any songs and anthems that may be offered unto God; if you will view and learn the glory and eternity of salvation; if you can take any pleasure in the sublimity of the divine character, his matchless height and preeminence eminence; if you will hear any thing from him, and have any thing to say to him; have any plea to make, or petition to be presented, or any homage to be offered; if you have any thing of the sort to be done, do it upon this day. I David, I Paul, we both, by inspiration appoint and consecrate Semeron to be the sabbath of the new creation. Observe then, O ye people of the world to come, savored inhabitants of the new system, a sabbath is encircled as with a divine compass, for you to come into the presence of God, to sing and kneel and adore. I David, admonish you; be not like many of us in the old world, who perished under hardness and error. Be wise and devout, be joysul. O sing to God, and adore and hear his word: To-day is sacred lor the business. I earnestly beseech you, do it. O do it. O come and do it. Use reason, exert resolution: perish not through unbelief, under the oath of exclusion, as many of us have done. — And Paul in the sulness of the divine inspiration joins him.

And thus Semeron is raised sar above Ebdome, mentioned in the fourth verse, with which in this

discourse discourse, it is paralleled and contrasted. The Ebdome, the seventh day of the old creation, was the sabbath of things in their initial state, Semlron the sabbath of things in ,their finished state; the sirst was the sabbath belonging to the work os giving existence, the second to the work of sixing that existence in a state of eternal honor and happiness; the sirst set apart suddenly without a pause or counsel, the second ordained a thou? sand years before-hand; the sirst separated from other days in a general way, as it were cut off by a stroke, the second inclosed and encircled by the divine compass and counsel; the sirst therefore , a sabbath that might be shifted and changed, and the second immoveable, being the sabbath of the rock of salvation.

Having now showed the nature of a sabbath day, that it is the day that commences at the sinishing 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, impersect sabbath; and so did naturally pass over into the sirst day of the week, when all the works

were

were compleated and persected: I shall now inquire into the duties and business of the day. And shall show the necessity of it from the nature of these. > .......

." - '. i ;•-* ;• Some might wonder, that we have not rules for keeping the day, preceptively delivered in the new testament. But this was needless; for they are delivered and enacted else where; and by a mystical transition, carried over into the new testament. Every commandment of the law, is there declared to be in lull force, and to remain so without the least abatement; consequently the fourth stands there, as the guide and rule of the church. For Matthew says, That the evening, or edge of the sabbaths, reached over, and in the dawn ascended into the Mia of the new sabbath; and therefore brought over all that essentially belonged to it in its former state.

To the new Church then, as well as the old, it is said, Remember the sabbath day to keep it holy. Six days shalt thou labor and do all thy work; but the seventh is the sabbath of the Lord thy God: in it thou shalt not do any work; thou,

nor

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