But the most important principle yet remains to be noticed; for it declares to us what we have so much need to call to mind, the sanction of the commandment." The Son of man is Lord, even of the sabbath-day." I doubt not that you have already referred this declaration to the precepts and decisions which we have been reviewing; and to the miracles, with which they were accompanied, and by which their authority was established. I doubt not that you have already anticipated the remark, that, as on this day, the Son of man rose from the dead; and also, that on that same day, which we, in imitation of the Apostles, call "the Lord's day," our Lord did, generally, at least, shew himself to his disciples after his resurrection; that on that day he poured out the sevenfold gifts of his Spirit; and, to his beloved disciple,

being in the Spirit on the Lord's day," shewed the things which should be hereafter. Therefore do we, in imitation of the first followers of Christ, assemble for public worship on the day on which our Saviour rose,' that we may thereon " continue stedfastly in the Apostles' doctrine, and in breaking of bread, and in prayers." But this authoritative claim of our Master and only Saviour, has a much more ancient original, and includes a much more extensive obligation. Why was the sabbath instituted? "Because that on the seventh day God rested from all his work which he created and made; and, therefore, blessed

that day, and sanctified it." And who rested from his work, but he that made the worlds? And by whom, and for whom, were "all things created, that are in heaven, and that are in earth, whether visible or invisible; and by whom do "all things consist, but by him who is the image of the invisible God, the first-born of every creature;" who is before all things, and, therefore, heir of all things? And who is he but the Son of God; the same that is also styled the Son of man; who was made flesh, and dwelt among us, and declared to us the Father, whom no man hath seen or can see;" and received of his Father the promise of the Holy Spirit: to whom, as the Son of man, is given, according to prophecy, dominion, and glory, and a kingdom; and who will one day come in the clouds of heaven, with power and great glory? The Son of man is, therefore, Lord of the sabbath, as the Creator and upholder of the universe; as the angel of the covenant to his people in the wilderness; as the Mediator of the new covenant; as the first-begotten from the dead; as the head over all things to his Church; as the judge of quick and dead. His is the commandment; he has imposed, and ratified, and declared, our obligations to this reasonable service; and to him we must give account.

Thus sacred is "this day, which the Lord hath made." Thus are we bound to "rejoice and be

glad in it." Thus intimately is it connected with all that God has done for man, and with all that he has revealed of himself to man; sanctioned and recommended, as it is, by all that is great in the Creator, merciful in the Redeemer, and consolatory in the Sanctifier. Thus does the observance of it rest, not merely on the narrow and slippery basis of human recommendation, and general expediency, but on the extensive, solid, and immoveable, foundation of divine and explicit authority.

We have not in this lengthened discussion been wandering from the principal subject of this day's Lecture. For it has been stated to you, that the sublime discourse, to the consideration of which we must now proceed, was a defence made by our Lord, against the accusation that he had violated that sabbath. We shall now, I trust, be prepared more fully to understand, and more duly to appreciate, the exalted claims which he therein advances as the Son of the Father, acting in his mediatorial capacity as the Son of man; and which we have. in fact, already deduced in a great measure from other parts of his instructions on this subject, compared with the general tenor of Scripture. The views which have in this manner come before us, will probably be thought to illustrate the words with which our Lord commenced his answer to the objections of the Jews. My Father worketh

hitherto, and I work." That remark clearly

shewed them what was the nature of the claim which he advanced. And he was so far from rectifying their interpretation, (or misinterpretation, as some would fain have it,) that he proceeded more fully to unfold his claim; and to state all its bearings, circumstances, and consequences, even until the consummation of all things.

"Then answered Jesus, and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do; for what things soever he doeth, these also doeth the Son likewise. For the Father loveth the Son, and sheweth him all things that himself doeth; and he will shew him greater works than these, that ye may marvel. For as the Father raiseth up the dead, and quickeneth them, even so the Son quickeneth whom he will. For the Father judgeth no man, but hath committed all judgment unto the Son; that all men should honour the Son, even as they honour the Father. He that honoureth not the Son, honoureth not the Father, which hath sent him."

These words remind us of the statement which our Lord made to Nicodemus, that "he spoke that which he knew, and testified that which he had seen; for that he, who alone had ascended into heaven, even the Son of man, which is in heaven, could testify of heavenly things." He

now fully unfolds to those, who conceived that his recent declaration was presumptuously spoken, the origin, object, and extent of his commission as the Son of man; of which his authority over the sabbath was but a part. He announces his perfect acquaintance with all the counsels and proceedings of the Father, in consequence of the love of the Father to him. And though he was now acting in subordination to the Father, as sent by him to execute a divine commission; and though he "did nothing of himself, but what he saw the Father do;" yet his knowledge was not more extensive than the authority committed to him. For as "the Father sheweth him all things that himself doeth," so also " what things soever the Father doeth, these also doeth the Son likewise." Hence, if such were his authority and power, it was no presumptuous statement which he had advanced, when he said, "My Father worketh hitherto, and I work." Nay, "the Father would shew him greater works than those," at which they had already marvelled, that " they might marvel" the more. For though the miraculous works which he had already done, furnished such evidence of his official character and authority, as ought to exempt him from the charge of unjustly asserting a claim to a parity of operation in conjunction with the Father; yet they would see him "raise the dead and quicken them;"