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Vol. IV. page 405, note g. The difference between the post-diluvian period of

Demetrius, and that of the Alexandrine Codex of the LXX., as stated in the general table, it will be observed, arises from the nativity of Abraham being there referred to the 130th year of Terah's age, as required by the context, rather than to the 70th,

with Demetrius and the ancients.
407, line 6 from bottom: for Hamardt, read Hamartol.
417. In the table. The words “Samaritan and Greek,” should be

over the last two columns on the right.
435, line 8 from bottom : for Stranchius, read Strauchius.

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OLY brethren, partakers of the heavenly calling, who have

been once enlightened, who have tasted the heavenly gift, who are made partakers of the Holy Ghost, and have tasted the good word of God and the powers of the world to come; let us ascend in thought together; let us lift up our souls in contemplation of that glorious inheritance prepared for the children of God, to the very border of which the church has now arrived, about to exchange her weary pilgrimage for an eternal sabbath of joy. As Moses from the top of Pisgah beheld the goodly land, so let us cheer our hearts by a survey of that better that heavenly country which Canaan typified; the substance hoped for by the elders, and in the faith of which that cloud of witnesses lived and died. Let us, with them, be looking for that city whose builder and maker is God; believing that Christ is gone to prepare a place in his Father's house, where are many mansions, and that he will come again to receive us; expecting to behold that glory which Christ will manifest to all those who are given him by the Father-a glory which eye hath not seen, nor ear heard, nor the heart of man conceived, but which is prepared for them that love God, and which he hath revealed unto us by his Spirit; for the Spirit searcheth all things, yea, the deep things of God. Thus exercised, thus taught, we shall be ready for any event: and whether it be determined in Providence that we shall die, like Moses, in the land of our pilgrimage; or whether, like Joshua and his host crossing the Jordan, we are alive and remain unto the coming of the Lord, to pass by translation through that gulf which divides between earth and heaven, between time and eternity; our hearts will be solemnized and prepared to enter on the rest that remaineth for the people of God, the seventh millennial day, which begins the sabbatism of the universe. Then shall the new creation stand forth complete, and man renewed be the true image of his Creator; and He

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that sits upon the throne having spoken the word, “Behold, I make all things new,” God shall for ever rest with complacency upon all his works which He hath created and made; when every heart shall feel, and every tongue shall confess, that all the works of His hands are very good,” that "for His pleasure they are and were created."

Oh how intensely does the renewed soul long and thirst for this, its proper element; this, the fulness of time for displaying the fulness of creation, as the perfect instrument to accomplish the purpose and exhibit the glory of God! when the new creation shall be headed up in the renewed image of God; and in “the general assembly and church of the first-born ” the highest form of being shall be shewn completed in Christ and his members—they one with Christ as he is one with the Father, exhibiting the brightness of his glory, and the express image of his person. Then the morning shall dawn of an eternal sabbatism for the sons of God: in the midst of them Jehovah shall for ever dwell, dispensing the effluence of his own inexhaustible fulness of joy-He delighting in his children, and they in HIM “pleasures for evermore ” from the hand of the Father of love.

With a joy like this, man's being began; when Adam, the image of God, held unabashed communion with his Creator, and saw in every object of creation the perfect impress of God; reading in each some lesson ; seeing in every one some index directing him to the Source of all good, in whom his best affections centred ; teaching him to “love the Lord his God with

; all his heart, and with all his soul, and with all his might.' And this primeval joy we delight' to contemplate, and instinctively crave, not only when the soul is vexed with the storms of a fallen world, and driven by its miseries to desire a place of refuge " where the wicked cease from troubling, and where the weary shall be at rest;" but we feel it also in the most prosperous circumstances, and in the purest and noblest exercises of the soul; proving that a destiny of higher dignity than the present is the proper end and appointment of man. O thou Sun and Life of souls, shed abroad thy light and vital heat—the belief of the truth of unseen things, and the love of their superlative goodness—in the minds and hearts of men; that they may not frame to themselves an imaginary happiness in the enjoyments of this perishing life, but with all zeal and vigour in their affections and actions seek after the real blessedness of the world to come, as becomes an object so glorious and eternal."

The “Rest” we treat of has to be considered in its nature, and in its time; in both of which respects the Sabbath was its type: not, however, the Jewish Sabbath, as now corrupted, and encumbered with modern superstitions ; not even the Mosaic Sabbath, a bondage and a restraint, analogous to the whole of


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