from the dead. Thus by all this precaution of the Jews, we have the refurrection of our Lord still more confirmed, and the day of it fully ascertained. of the new creation imports that it shall be celebrated in like manner, as was the old creation, previous to the introduction of the new. Therefore as that was celebrated by a holy rest and thanksgiving, on the day in which God rested from his work; even so the new creaation or the work of redemption, shall be celebrated by a stated holy rest and thanksgiving, on the day in which he rested from this, or in ❘ stated observation of it, instead of which Jesus Chrift rose from the dead. We now proceed to make the following observations, viz. 1. Our Lord Jesus Christ rose from the dead, on the first day of the week. This is expressly asserted by the Evangelifts, in their respective histories of their divine master; and is confirmed by the account of the precaution taken by the Jews to prevent any possible fraud or collusion in the cafe. We therefore infer, with abundant certainty, that this is the day predicted by the Pfalmist, in which Christians should rejoice in their king and Sayiour, and celebrate the praises of redeeming grace, by a the seventh day, as predicted by Ifaiah. It appears from the gospel history, that our Lord appeared to his disciples on the day of his refurrection, and afterward on the first day of the week,*-that on this day the disciples met together to break bread, that it was distinguished among them by the name of the Lord's day; and that on this day the Lord Jesus made his celebrated visit to his beloved difciple, suffering for his name in the isle of Patmos in which he revealed to him the great events relating to the redeemed church till the end of the world. The general observation of the first day of the week as the Chriftian fabbath, in the primitive church, in the ages next succeeding that of the Apostles, is confirmed by the earliest writers, whose works have reached our time, and who had occafion to speak on this subject. Jesus was crucified on the day preceding the Jewish sabbath. He expired about three o'clock in the afternoon, and was laid in the sepulchre, just before the fitting of the fun, that the Jewish sabbath, which commenced at fun fet, might not be infringed. This was therefore the fixth day of the week. Jesus had predicted his refurrection on the third day after his death which would be the first day of the week, the Jews therefore took no care of the body till the commencement of the third day, at which time they went to the Roman governor and, referring to this prediction of Jesus, requested a guard of foldiers to watch the fepulchre " till the third dayshould be paft." This was obtained, the fepulchre was made fure, and the guard placed. But all that care was vain as to preventing therefurrection of the Lord Jesus. Early in the morning of the third day, he was alive | Rev. i. 10. Now had it not been a ufage divinely instituted and practifed by the Apostles, and other infpired men, it is utterly inconceivable how it should have obtained so early in the Christian church, and with fo few diffenting voices, confidering the strong attachment of the Jewish converts to the ancient rites of their church. But it is * John xx. 1-19-26. ↑ Als xx. 7. perfectly easy to account from the | by a furgeon. The beauties of creacircumstances just named, for the ❘tion rushed at once upon his fight, remaining attachment of some professing Christians, to the Jewish fabbath. The preceding statement of the arguments in favor of the celebration of the first day of the week, as the Christian sabbath, it is prefumed will be fatisfactory. It deeply concerns us that we celebrate this blessed day, agreeably to its institution and design. Much has been written by the learned and pious on this subject, which we ought diligently to peruse and reduce to practice. The writer would however earnestly recommend to his Christian readers, to remember that this blefsed day is to be celebrated, as a thankful memorial of the resurrection of our divine Saviour, and confequently of his whole mediatorial work, for the salvation of finners, and is it then possible that we should fail to celebrate it in the worship, and to the praises of him who loved us and washed us from our fins in his own blood! PHILANDER. and tho' he was much less able to distinguish objects and take the benefit of his eyes than other men, yet his extasy for a season was above description: so when one has always been blind to the glory of God, and the beauties of the moral world, it is reasonable to expect, the first discoveries of them must produce that admiration and rapture, which is peculiar to fuch seasons tho' their views are lefs diftinct, and their humility, dependence and other Christian exercises. are more imperfect. In this situation they are sometimes ready to triumph, as if the victory was already compleat, and they had nothing to do, but rejoice thro' life. But these expectations will not be realized. The great apostle to the Gentiles had sharp conflicts; and all who will live godly in Christ Jesus, shall suffer persecution. And for the most part need requires, that they endure many tribulations. They hear more experienced Chriftians tell of darkness, but tho' they hardly expect it, it comes upon them. It is then discouragements begin. One source of discouragement is their own inconstancy. This, tho' they are as confident as Peter, they will learn by painful experience, as foon as God, to teach them their weakness and dependance, leaves them a little to themselves. It is necessary that God should effectually teach you this leffon, and you will hardly be taught it, but by briars and thorns. You will then say, that you little expected to find yourselves so inconstant, that you had no idea there were such fad remains of unbelief and wickedness in your hearts, and efpecially that they had strength to produce such disorders and depla 1 rable effects, and render you so fickle in your duty, and so unfaithful to God. There is reafon to fear your inconstancy will act itself out in many ways;-by diffipating your thot's in seasons for meditation and prayer, when alone, when in company, by fuch conversations and conduct as you hoped never to find in yourselves, by want of refigna⚫tion in afflictions, by feeling the fad influence of temptations to your forrow, and often by a fad indifference about your duty and divine things. I wish you may never alfo be overawed and unmanned by the company, example and ridicule of the profane and tho'tless. You are fanctified but in part. Wickedness will appear and be acted out by you. You will do evil, and will not answer your raifed expectations. It is true your exercises at fuch times, will be very different from those, who depend on a false hope. You will lament and abhor yourselves, be earnest in prayer, and hold a constant warfare with your lufts, less thro' fear of wrath, than from a tenderness towards the honor of God, and the fear of wounding his cause. The falfe convert is chiefly stung with confcience, and the dread of punishment. But tho' quite different from hypocrites, you will often tremble, left you shall prove nothing more. So much depravity as you will find in yourselves, so contrary to your raised expectations, will lead you to doubt whether it can be possible you have any grace. If you are left to fall into this state, you will be much difcouraged. You will hardly be able to refolve on any duty, left your inconstancy should prevent its accomplishment. You will have litthe courage in religion. How many have in this way been so dif couraged, as greatly to palsey their exertions, kill their comforts, and distress them to the heart! The to your spiritand fre In addition to this, you will perceive that your enemies have great strength. You will find Satana formidable enemy, with many wiles, long practised, that he understands his advantages, knows the fins which easily beset you, and is lexterous in his applications of te impt. ation. We fight not against flesh and blood; but against principalities, and powers, and spiritual wickedness in high places. devil, as a roaring lion, goeth about seeking whom he may de. vour. He is one who hath ruined millions, and of whom we are particularly warned in the scriptures. And I wish you may not find too, that the things of this world, its riches, honors, customs, and the usual pleas that are made for Indulgence in its pleasures, have sufmcient power over your hearts, to prove ve very, injurious ual life. The strength quent success of all these enemies are often a great difcouragement to Christians, they become disheartened, and are often on the point of laying aside an attempt to lead that strict and holy life, which they approve and defire, under the idea that they cannot succeed in it, against such enemies; and are ready to think of moderating their aims, to what they suppose their abilities may fecure. This greatly wounds them, and destroys their comforts, and the brightness of their graces. Should you be left to this, another difcouragement may present itfelf to you, in your poor difconfolate state, more dreadful than any thing you have met with before. You will now reflect on your inconstancy, and the strength and fuccess of your enemies, and in addition to this, you will reflect on 7 your grievous provocations of God. Now you will probably contem - plate God in no other light, than as an angry God, provoked by your wickedness. You will fee it would be just with him to give you up to fearful distress. You may be hardly able to hope that God : will afford much assistance, to such provoking offenders, or deign to to make use of you to do much good in the world. You may lose your confidence in God, and be abandoned to the fury and temptations of your enemies. Should you ever fall into this sad condition, you will feel like others, who have experienced it before you. They would pray, but like Adam, do almost dread to meet with God in prayer. In this cafe, the Chrif tian prays with little expectations, goes thro' his devotions without comfort, and his profpects of amendment, and of enjoying the light of God's countenance, prefent, but a forlorn hope. If he had no religion, he would probably be much more quiet. He would not the be likely to trouble himself so much about these concerns. But he has a living principle within him, which has just strength enough to ruin all carnal comforts, and make him wretched in the view of his guilty and ungrateful life. And perhaps he alfo loses all sense of the evidences of his having any grace. This, you will fay, is drawing a ✓ melancholy picture of a Christian. It is. But this is sometimes his cafe. I have pointed out the criminal way by which he finks into it, that you may avoid it. And I have drawn it in its darkest colours, that I might also point the way of recovery, to the most burdened and difcouraged Christan. - I will now suppose my reader to be in this difconfolate state, and show you your deliverance. The grace of God is your only hope. He hath said, 'My grace is sufficient for thee. Whatever. may be the situation of a believer, from his own inconftancy, the strength of his enemies, or his grievous provocations, repeatedly, and for a long time committed against God, or however great his, temptations and difcouragements may be, still there is sufficient grace in God for him. Sufficient to recover him from his inconstancy, to vanquish his enemies, support him in temptations, forgive his provo-; cations, restore joy and comfort to his foul, and make him a useful joyful Chriftian. - Is not God infinite in all his perfections? And therefore in his grace? He afsures, you that mercy is his delight. How affectionately does he call on you saying, Return ye backsliding children, and I will be a Father unto you.' - You have been informed of the provifion, which in his mercy he has furnished for a finful world. You know the sacrifice by which it was made, and with what instructions and arguments it is accompanied. These things God has done for the most part unasked.. by our world, and certainly by you. You then ought to be ashamed that you have ever been capable of questioning the fufficiency of his grace for you, in your present fituation. The Bible is full of precious promises. Christ is your furety. - He has fulfilled the conditions of your final falvation, and secured to you even in this life, that if you will ask, you shall receive. - But you fear you are not Christians. Then caft yourselves on his general promises made to all, however vile, who will come unto him. But your own experience of divine grace is a proof which should filence all your apprehenfions, that the grace of God is not fufficient | for you. Have you not tasted his love? Are you not enemies to finmourners for it-hearty in your défires for the honor of God? Do you not groan to be delivered from evil, and made holy, that you may honor him? Afe not your fins your burdens, and the evil nature of sin the cause of your hatred to it? Is not Zion dear to you, and the cause of God precious? Yes, you will fay, if I know my own heart, these are the things, which above all others, command my foul.And how came you by this spirit ? Who gave it? Who fupports it notwithstanding all your provoca tions? you own it is it must be God. Do you not then find by experience he is gracious? dance, and bring you to cast yourselves more entirely on God? If you depended on God, your prefent caufes of trouble would not difcourage you, you would still be strong in the Lord. It is then plain from your present discouragements, you do not fufficiently depend on him. You then need the thorns which now tear you, to teach. you not to be discouraged at your own frailties and corruptions, and the strength of your enemies, while you may rely on the strength of God, to keep you from all felf-dependence hereafter. It is sinful for Christians to harbour any discouragements to difhearten them from duty, and a strict and holy walk with God. It betrays their want of confidence in him. Christians should abound in faith and prayer. These are the means to secure the special interpositions of God in their behalf. They live by these, and by these, they are made strong in the Lord, and in the power of his might, and may fafely undertake an holy life, with confidence of fuccess. - O the admirable mercy of God, to such inconstant provoking finners! MIKROS. The infinite sufficiency of Christ you do not fcruple. Why then do you lose your confidence in God? God has owned him, as the Lord our righteousness-as man's Redeemer. He has renewed your heart. It was not always as it now is. You are therefore one, whom he has given unto Christ, as part of the reward of the travail of his foul. God when he gave you to him, and began the work of his grece in your heart, and took you into covenant, knew how inconftant you would prove. He has not been disappointed in you, that he should change his purposes concerning you. He never indeed expected much from you. But under all these circumstances, it appears by your gracious exercises, tho' low, that you have been given to Chrift. And he is well able to fit you for the use he designs you for and enrich you to any degree he pleases. Why then should you be difcouraged ? And how do you of the 2d verse in the know but your present condition 138th Pfalm, "For thou hast magis allotted you in kindness, to hum- nified thy word, aboveall thyname." ble you, empty you of felf-depen-WORD in fcripture hath various TO THE EDITORS OF THE CON- AZINE. GENTLEMAN, THE following thoughts, on the fuperior excellency of the scriptures, are fent for a place in the Magazine, if they meet your approbation. WE |