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gularity of the work; one thing orderly alter another: the speed and dispatch with which it was sinished: the power and ease with which it was conducted: the vast variety of things made, and the subserviency of so many stupendous worlds and creatures to each other: the mighty force and energy of that power, which without toil holds up the whole in its place; and produces an almost insinite variety of mysterious movements: the insathomable depth of wisdom necessary to conduct a scene so complicated, and to watch over such a dreadful combination of motions? I say, what man is there, though unlearned, who may not thus in the vulgar and ordinary way and stile, come to give glory to the creator? These things were never intended to be consined to men of learning; but to be also contemplated by the unlearned. And therefore sabbaths and publick worship must be continued and often repeated in order thereto. In short, such is the sublimity and simplicity of the sight; so visible the glory in the sace of nature; so conspicuous the grandeur , magnisicence and utility, that every man is capable , and every one bound to contemplate and adore. And every one may thus see and discern F f 2 the the invisible things of God, being clearly seen and j understood, by the things which are made, even his eternal power and Godhead. This renders sabbaths and publick worfhip necessary.
And beside this, the whole creation calls upon
us to proclaim the glory of the creator, because
they cannot. We, of all creatures under heaven
are capable; For the rest are not endowed with
reason and speech. They do, indeed, glorify
him too, by open manisestations of themselves»
by their forms and magnitude, by their glory
and splendor, by silent signs, movements and
services: but with reason and design they cannot.
This is man's province and privilege.
Therefore the eyes of all nature are upon us; as it were expecting, that we, having by sar the advantage, being superior to them all, may supply their desects. The fun, moon and stars; the heaven and earth, with all their hosts stare us in the sace; and with silent signs, bid us meet together in publick bodies, and hold publick labbaths, to Ipeak out, to publish and also sing with reason and design, and every human seeling,
the the glory and greatness of the creator, as worthy of reasonable adoration, and higher praise than dumb and irrational creatures can render.
In fine, man is the helper of universal nature; the priest and head of the creation; the mouth, the reason, the affections, the speech and voice of the whole. He is therefore bound to keep a weekly sabbath to officiate for, and supply the desiciencies of inserior orders of being. Private worship will not answer the end. He is the sovereign of the globe, the peculiar darling of the creator, and common spokesman of the creatures; and therefore must make his publick appearance before God, as the mouth and representative of the whole. They do their duty. They present themselves; move and perform wonders; pals and repass: they watch us, they meet us with sublime draughts and exhibitions of the glory of the Lord: as the plalmist expresses it, The heavens declare the glory of God; the sirmament sheweth his handy work; day unto day uttereth speech — but says he, there is no speech nor language. Their voice is not heard. They would sain speak, but cannot; and must therefore borrow their voice
and and language from us. To offer sensible and rational adoration is man's part, who is the prince, the priest and oracle of all nature.
Thirdly, Publick worship is necessary as an open consession of the redemption by Jesus Christ. As we are bound to own and consess the ruin <pf the world by the sall, so we are to consess its persect recovery by the savior. The latter is insisted upon in scripture by lar more largely than the former. Consession is necessary to salvation; that is, to the eventual enjoyment of it. Our Lord therefore says, Whosoever shall consess me before men, him will I confess before my sather who is in heaven. And whoever will deny me before men, him will I deny before my sather who is in heaven. Thus the apostles were commanded to assert and preach, that consessing Jesus was salvation, and not doing it would be a man's ruin. We are bound to do this: that is, to worship him. And consequently to have sabbaths for the purpose.
Herein we stand in the character of publick witnesses. We are to testify and bear witness that
the father sent the son to be the savior ot the world; that he so loved the world, as to give his only begotten son, that whoever believes in him should not perifh, but have everlasting lise; that he is the lamb of God who taketh away the Gn of the world; that he was delivered for our ofsences, and raised for our justisication; that he gave himself a ransome for all; tasted death for every man; is the propitiation for the sins of the whole world, having reconciled it unto himself, not imputing unto men their trefpasses, but submitting to be made sin that they might be made the righteousness of God. He that worships thus consesses his own salvation. He that does not, denies the Lord that bought him, and so brings upon himself swift destruction. ,,
The sabbath must be continued in order to hold up a consession and afsirmation of this. This is the business and blessedness of him who worships Jesus Christ; he owns him to be the savior of the world, and consequently his own; because he is a part of that very world. If he adores him as the ransome for all, and consesses that he tasted ileath for every man, he unavoidably includes