day of the week cannot I think, be doubted. For it is faid before, that the ftone which the builders refused, is become the head of the corner. This is the Lord's doing, and it is marvellous in our eyes. This is the day the Lord hath made, we will rejoice and be glad in it. This work, was God's raifing his fon from the dead; fetting him at his right hand in heavenly places, far above all principalities, powers, might and dominion, and every name that is named, not only in this world, but in that which is to come; putting all things under his feet; and giving him to be head over all things unto his church.

This was done upon the first day of the week. Then it was, that all power in heaven and earth was vefled in him. And tho he did not make his formal entrance into his glory till fome days after, yet upon the morning of his refurrection, the right hand of the throne of the majesty in the heavens immediately became his; and the day upon which it was done, was marked out for publick gladness and rejoicing.

Hereupon, all the works of God were finifhed.

The

The head ftone of the corner was put in its place, after which the building was compleat. This is an allufion to the manner of building among the jews, whofe houses were flat-roof 'd. And when they had compleated every thing within and without under the roof, they ornamented the top with battlements, and the corners with large and coftly stones. And when the laft corner ftone was put on, the work was wholly finished. So when the fon of God came, and added the work of redemption to that of creation, the divine architecture was carried to its height, and all the works of God being compleated, ceased: and the whole then, of neceffity terminated in a publick fabbath. I say, it of neceffity fo terminated, because, more, or better, was impoffible to be done. Therefore, a ceffation must take place, and joy and fatisfaction follow of course.

This is the primary and effential idea of a fabbath. It is God's ceafing to work, because more or greater, cannot in wisdom be attempted; and his taking pleasure in viewing what is done, because it cannot be done better. A fabbath therefore has its origin in the nature and works of

God;

God; and is the unavoidable and neceffary refult of abfolute perfection. And he that fays, that there is no fabbath, is the very fame as the fool who says, there is no God. The one is as void of all real knowledge and fenfible reflections, as the other; because, as we faid, a fabbath neceffarily fprings from the perfection of God.

When therefore, in the first week, he gave the creation its primary ftate of existence, in the close of the fixth day, he viewed all the work, and behold all was very good. The whole universe, in all its parts, was as compleat, as, in its introductory and initial ftate, it poffibly could be. And confequently, the work muft of neceffity cease, and terminate in a fabbath on the seventh day.

The work, however, was not always to reft there. For this was but introductory, and a good beginning; and, as fuch only, it was celebrated with a fabbath. For God had then in his eye, a fulness of time, Galatians 4. 4. Ephefians 1. 10. in which, man was to be raised to a higher fate, and all other things alfo for his fake. He is the highest in the scale of created existence, and in

a ftation next to God himself.

The creation is

but an appendage to immediately, as foon as he was created, put into a flate of headship and dominion over the whole. But when that fulness of time was come, he had a fecond creation, and paffed into his higheft ftate of existence, and was raised to his final dignity; and all the creation along with him. But the vifibility of his glory is with-held till the laft day.

his nature, and he was

The first part of the work of God in this new creation, was to justify the human race. That is to make, and to declare them righteous, or just, in the highest and grandeft fenfe. This is not to be confidered as a fcheme of a subsequent nature; and a contrivance, as fome fuppofe, to relieve man, as fallen under guilt and condemnation; but a primary article in the original counsel which contained the plan of his condition. The decree was, that first, he should hold the highest ftation in the fcale of created exiftence; and, afterwards, that existence to be adorned with a moral character of such fublimity and excellency, as would be a real ornament to it for ever.