of the new creation imports that it fhall 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 reft and thanksgiving, on the day in which God refted from his work; even fo the new creaation or the work of redemption, fhall be celebrated by a ftated holy reft and thanksgiving, on the day in which he rested from this, or in which Jefus Chrift rofe from the dead. We now proceed to make the following obfervations, viz. 1. Our Lord Jefus Chrift rofe from the dead, on the first day of the week. This is exprefsly afferted by the Evangelifts, in their reSpective hiftories of their divine master ; and is confirmed by the account of the precaution taken by the Jews to prevent any poffible fraud or collufion in the cafe. Jefus was crucified on the day preceding the Jewish fabbath. He expired about three o'clock in the afternoon, and was laid in the fepulchre, just before the fitting of the fun, that the Jewish fabbath, which commenced at fun fet, might not be infringed. This was therefore the fixth day of the week. Jefus had predicted his refurrection on the third day after his death which would be the firft 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 Jefus, requested a guard of foldiers to watch the fepulchre *till the third day should 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 Jefus. Early in the morning of the third day, he was alive from the dead. Thus by all this precaution of the Jews, we have the refurrection of our Lord ftill more confirmed, and the day of it fully afcertained. We therefore infer, with abundant certainty, that this is the day predicted by the Pfalmift, in which Chriftians fhould rejoice in their king and Sayiour, and celebrate the praifes of redeeming grace, by a stated obfervation of it, instead of the feventh day, as predicted by Ifaiah. It appears from the gospel history, that our Lord appeared to his difciples on the day of his refur rection, and afterward on the first day of the week,*-that on this day the difciples met together to break bread, that it was diftinguished among them by the name of the Lord's day; and that on this day the Lord Jefus made his celebrated vifit to his beloved difci ple, fuffering for his name in the ifle of Patmos in which he revealed to him the great events relating to the redeemed church till the end of the world.‡ The general obfervation of the firft day of the week as the Chrif tian fabbath, in the primitive church, in the ages next fucceeding that of the Apostles, is confirmed by the earlieft writers, whofe works have reached our time, and who had oc cafion to speak cafion to fpeak on this subject. Now had it not been a ufage divinely instituted and practifed by the Apoftles, and other infpired men, it is utterly inconceivable how it fhould have obtained fo ear ly in the Chriftian church, and with fo few diffenting voices, confidering the ftrong attachment of the Jewish converts to the ancient rites of their church. But it is John xx. 1-19–26. † Acts xx. 7. Rev. i. 10. by a furgeon. The beauties of creation rushed at once upon his fight, perfectly eafy to account from the circumstances just named, for the remaining attachment of fome pro-and tho' he was much lefs able to feffing Chriftians, to the Jewish fabbath. The preceding statement of the arguments in favor of the celebration of the first day of the week, as the Chriftian fabbath, it is prefumed will be fatisfactory. distinguish objects and take the benefit of his eyes than other men, yet his extafy for a season was above defcription; fo 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 It deeply concerns us that we celebrate this bleffed day, agreea-muft produce that admiration and bly to its inftitution and defign. Much has been written by the learned and pious on this fubject, which we ought diligently to perufe and reduce to practice. The writer would however earneftly recommend to his Chriftian readers, to remember that this bleffed day is to be celebrated, as a thankful memorial of the refurrection of our divine Saviour; and confequently of his whole mediatorial work, for the falvation of finners, and is it then poffible that we fhould fail to celebrate it in the worship, and to the praifes of him who loved us and washed us from our fins in his own blood! PHILANDER. IT An addrefs to thofe who in the late revival of religion have been bro't into the kingdom of Chrift, on the difcouragements of Chriftians. T is common that people, when firft reconciled to God, have warm affections, and fuch joys as arife from their firft efpoufals. Satan is fo chained, that for a feafon, he can give them little difturbance. Their morning is a morning without clouds, and they promife themselves perpetual funfhine. Much of this extafy arifes from the newness of their difcoveries. I remember I once read of a man born blind. After he arrived to maturity, his films were taken off rapture, which is peculiar to fuch feafons tho' their views are lefs dif. tinct, and their humility, dependence and other Chriftian exercises. are more imperfect. In this fituation they are fometimes ready to triumph, as if the victory was already compleat, and they had nothing to do, but rejoice thro' life. But thefe expectations will not be realized. The great apoftle to the Gentiles had fharp conflicts; and all who will live godly in Chrift Jefus, fhall fuffer perfecution. 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 fource of difcouragement is their own inconftancy. 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 themfelves. It is neceffary that God fhould effectually teach you this leffon, and you will hardly be taught it, but by briars and thorns. You will then fay, that you little expected to find yourselves fo inconftant, that you had no idea there were fuch fad remains of unbelief and wickedness in your hearts, and efpecially that they had firength to produce fuch diforders and depla rable effects, and render you fo | couraged, as greatly to palfey their fickle in your duty, and fo unfaith-exertions, kill their comforts, and ful to God. diftrefs them to the heart! In addition to this, you will perceive that your enemies have great ftrength. You will find Satan a There is reafon to fear your inconftancy will act itself out in many ways by diffipating your thot's in feafons for meditation and pray-formidable enemy, with many wiles, er, when alone, when in compa-long practifed, that he understands ny, by fuch converfations and con- his advantages, knows the fins duct as you hoped never to find in which easily befet you, and is dexyourselves, by want of refigna- terous in his applications of tempttion in afflictions,-by feeling the ation. We fight not against flesh fad influence of temptations to and blood; but against principaliyour forrow, and often by a fad in- ties, and powers, and fpiritual difference about your duty and di- | wickedness in high places. The vine things. I wish you may nev- devil, as a roaring lion, goeth er also be overawed and unmanned about feeking whom he may deby the company, example and rid-vour. He is one who hath ruined icule of the profane and tho'tlefs. You are fanétified but in part. Wickedness will appear and be acted out by you. You will do evil, and will not anfwer your waifed expectations. It is true your exercises at fuch times, will be very different from thofe, who depend on a falfe hope. You will lament and abhor yourselves, be earneft in prayer, and hold a conftant warfare with your lufts, lefs thro' fear of wrath, than from a tenderness towards the honor of God, and the fear of wounding his caufe. The falfe convert is chiefly ftung with confcience, and the dread of punishment. But tho' quite different from hypocrites, you will often tremble, left you fhall prove nothing more. So much deprav ty as you will find in yourfelves, fo contrary to your raifed expectations, will lead you to doubt whether it can be poffible you have any Should you be left to this, anothgrace.-If you are left to fall into er difcouragement may prefent it this ftate, you will be much dif- felf to you, in your poor discon couraged. You will hardly be able folate ftate, more dreadful than any to refolve on any duty, left your thing you have met with before. inconftancy fhould prevent its ac- You will now reflect on your incomplishment. You will have lit-conftancy, and the ftrength and the courage in religion. How ma- fuccefs of your enemies, and in adny have in this way been fo dif'dition to this, you will reflect on millions, and of whom we are particularly warned in the fcriptures. 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 indul gence in its pleasures, have fufficient power over your hearts, to prove very injurious to your fpirit ual life. The ftrength and fre quent fuccefs of all thefe enemics are often a great difcouragement to Chriftians, they become disheart ened, and are often on the point of laying afide an attempt to lead that ftrict and holy life, which they approve and defire, under the idea that they cannot fucceed in it, againft fuch enemies; and are ready to think of moderating their aims, to what they fuppofe their abilities may fecure. This greatly wounds them, and deftroys their comforts, and the brightness of their graces. " The grace of God is your only hope. He hath faid, My grace is fufficient for thee.' Whatever. may be the fituation 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, ftill there is fufficient grace in God for him. Sufficient to re-. cover him from his inconftancy, to vanquish his enemies, fupport him, in temptations, forgive, his provocations, reftore 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 affures How affectionately does he call on you faying, Return ye backsliding children, and I will be a Father unto you.'-You have been inform 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 juft with him to give you up to fearful diftrefs. You may be hardly able to hope that God will afford much affiftance, to fuch provoking offenders, or deign to to make ufe of you to do much good in the world. You may lofe your confidence in God, and be abandoned to the fury and temptations of your enemies. Should you ever fall into this fad condition, you will feel like others, who have experienced it before you. They would pray, but like Adam, do almoft dread to meet with God in prayer. In this cafe, the Chrif-you that mercy is his delight., 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, pre-ed of the provifion, which in his fent but a forlorn hope. If he had no religion, he would probably be much more quiet. He would not be likely to trouble himself so much about thefe concerns. But he has aliving principle within him, which has juft ftrength enough to ruin all carnal comforts, and make him wretched in the view of his guilty and ungrateful life. And perhaps he alfo lofes all fenfe of the evidences of his haying any grace. This, you will fay, is drawing a melancholy picture of a Chriftian. It is. But this is fometimes his cafe. I have pointed out the crim inal way by which he finks into it, you may avoid it. And I have drawn it in its darkest colours, that I might alfo point the way of recovery, to the most burdened and difcouraged Chriftan.-I will now fuppofe my reader to be in this difconfolate state, and fhow you your deliverance. E that mercy he has furnished for a sinful world. You know the facrifice by which it was made, and with what inftructions and arguments it is accompanied. Thefe things God has done for the most part unafked. by our world, and certainly by you. You then ought to be afhamed that you have ever been capable of queftioning the fufficiency of his grace for you, in your prefent fituation. The Bible is full of precious promifes. Chrift is your furety. He has fulfilled the conditions of your final falvation, and fecured to you even in this life, that if you will afk, you fhall receive.But you fear you are not Chriftians.Then caft yourselves on his general promifes 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 tafted his love? Are you not enemies to finmourners for it-hearty in your defires 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 fin the caufe of your hatred to it? Is not Zion dear to you, and the caufe of God precious?—Yes, you will fay, if I know my own heart, thefe 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? The infinite fufficiency of Chrift you do not fcruple. Why then do you lofe your confidence in God? God has owned him, as the Lord our righteoufnefs-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 Chrift, 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 difappointed in you, that he fhould change his purposes concerning you. He never indeed expected much from you. But under all these circumstances, it appears by your gracious exercifes, tho' low, that you have been given to Chrift. And he is well able to fit you for the ufe he defigns you for and enrich you to any degree he pleafes. Why then fhould you be difcouraged? And how do you know but your prefent condition is allotted you in kindness, to humble you, empty you of felf-depen dance, and bring you to caft yourfelves more entirely on God? If you depended on God, your pref ent caufes of trouble would not dif courage you, you would still be strong in the Lord. It is then plain from your prefent difcourage. ments, you do not fufficiently depend on him. You then need the thorns which now tear you, to teach. you not to be difcouraged at your own frailties and corruptions, and the ftrength of your enemies, while you may rely on the strength of God, to keep you from all felf-dependence hereafter. It is finful for Chriftians to harbour any difcouragements to dif hearten them from duty, and a strict and holy walk with God. It be trays their want of confidence in him. Chriftians fhould abound in faith and prayer. Thefe are the means to fecure the fpecial interpofitions of God in their behalf. They live by thefe; and by thefe, they are made ftrong in the Lord, and in the power of his might, and may fafely undertake an holy life, with confidence of fuccefs.-O the admirable mercy of God, to fuch inconftan t provoking finners! MIKROS. |