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divine authority. Which day then did resting from all his work was a sufficient they keep as holy time? The first cer- reason why all mankind should perpetu tainly. It was on the evening of the ate the remembrance of the grand event, first day of the week, being the very day by resting every seventh day. But the of Christ's resurrection, that he appear-redemption of man was a far more stued in the midst of his disciples, who pendous work, than the creation of the were evidently assembled for social world. How rational and proper then, worship, and said unto them, Peace be that the day on which this greater work unto you. On the next first day of the was completed, viz. the day of Christ's week, they assembled again, when their resurrection, should be observed as a Lord repeated his visit and his blessing; day of rest and holy rejoicing, throughJohn xx. 19, 26. out all succeeding generations! How obvious the propriety of honoring the divine Redeemer, by keeping that day holy on which he rested from all his work, as God did from his!

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be Lord of the Sabbath day; John says, I was in the spirit on the Lord's day. The argument founded on a comparison of these two passages, is simply as follows. If Christ was Lord of the Sabbath, and if the Lord's day mentioned by John was the first day of the week, as most undoubtedly it was, then the first day of the week is the christian Sabbath.

Fifty days after the resurrection, it being the first day of the week, they were all with one accord in one place, when their ascended Savior put a peculiar honor upon the day by the miraculous But to proceed; the reality and dieffusion of the Holy Ghost upon the a-vine authority of the change under conpostles, and by the conversion of thou-sideration, is, I think, completely estab sands, under the preaching of one of lished thus. Christ declares himself to their number; Acts ii. It was on the first day of the week, that the disciples caine together to break bread, and hear Paul preach, at Troas; Acts xx. 7. The church at Corinth was directed to make contributions, on the first day of the week, for the relief of their indigent brethren; and a similar order had before been giv en by the apostle, to the churches of Galatia; 1 Cor. xvi. 1, 2. It was un- Again; the prophetical language of questionably the first day of the week, the Psalmist leads to the same conclurwhich in process of time, received the sion; Psalm cxviii. 24. Having spoken honorable and appropriate title of the of the rejection of Christ by the Jews, and Lord's day. I was, saith the beloved his subsequent exaltation to be head of disciple, in the spirit on the Lord's day; the corner, the Psalmist adds, This is Rev. i, 10. the day which the Lord hath made, we These facts are, I conceive, sufficient ||will rejoice and be glad in it. The day to establish the point, that the apostles here referred to was evidently the very discontinued their religious observance day when Christ was made head of the of the seventh day of the week, imme-corner; and that was the day when he diately after the resurrection of Christ; triumphed over death and the grave. and thenceforward kept the first day. Of course, that is the day, on which This being admitted, their example christians should rejoice and be glad; would be decisive in regard to the pro- or, in other words, it is the christian Sab iriety and authority of the change, even bath. Z. X. Y. if the Scriptures had furnished us with uo special reasons for it. Surely the apostles would never have ventured upon such a change withoud authority; and the supposition, that they acted by authority, settles the question. But the reason of the change is not less obvious from Scripture, than that it actually took place. The Sabbath was instituted 10 commemorate the completion of the etupendous work of creation.

God's

THE SCRIPTURE DOCTRINE OF ELECTION

PROVED.

When the essay in the last number. of our Magazine, in which the doctrine of election is stated, was prepared for publication, it was not the intention of the writer to pursue the subject any farther. But, it has since appeared to him that it might be useful to exhibit some fartier evidence of the truth of the don.

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trine, as stated, and to answer some come holy, they utterly refuse. When popular objections. It must be remem-kindly invited to the gospel feast, they bered, that the doctrine is, That God, will not come. In this wicked refusal, from eternity, foreseeing that, when a- they persist, until their hearts are retonement should be made for the sits newed by the Divine Spirit, and they of men, and when salvation should be are made willing. Those, to whom freely and graciously offered to their power is given to become the sons of acceptance, they would all ungrateful- God, even those who believe on the ly reject the offer, was pleased, in mere name of Jesus, are "born, not of blood sovereign grace, to choose some of nor of the will of the flesh, nor of the them "to salvation, through sanctifica- will of man, but of God." Hence Paul ion of the Spirit, and belief of the says to Christians, By grace are ye truth." It is not, that some were chos- saved, through faith, and that not of en, that atonement might be made for yourselves, it is the gift of God.” “ Not their sins in particular; forChrist is a pro- by works of righteousness, which we pitiation for the sins of the whole world. have done ; but according to his mercy In choosing some to salvation, God con-he saved us, by the washing of regenertemplated sinners as actually rejecting ation, and renewing of the Holy Ghost." salvation, when offered to them, thro' It clearly results, as atonement already made. And as 4. That God either hath chosen, he contemplated them as actually re-from eternity, or does choose, in time, jecting salvation when graciously offer some persons, "to salvation, through ed, he chose them, not because he fore-sanctification of the Spirit, and belief of saw that they would believe and obey the truth. This inference is unavoidathe gospel but "unto obedience, and ble, unless God actually sanctiñes and sprinkling of the blood of Jesus Christ;" saves men, without ever designing it; not because he foresaw that they would which, surely, no one will pretend. The he holy, but," that they might be holy, apostle Paul, though once among the and without blame before him in love." chief of sinners, is now among the saved. Such is the doctrine, which the follow-How did he obtain salvation? Through ing observations are designed to prove. sanctification of the Spirit, and belief of 1. It is a plain doctrine of the Bible, the truth. But, how came Paul to be that some of mankind are saved, and sanctified, and to believe the truth ?— that others perish in their sins, Our Did he sanctify himself, and produce Saviour himself, has solemnly assured faith in his own heart? No, certainly.us, that, at the day of judgment, a final When Christ called, he refused. He was separation shall be made; and that even exceedingly mad, and breathed some "shall go away into everlasting out threatenings and slaughter against punishment," and others," into life e- the disciples of Jesus. But, the Lord ternal." had mercy on him, sent his Spirit to re2. Those, who are saved, are those new and sanctify his heart, and caused only, who are sanctified, and who be-him to believe to the saving of his soul. lieve the truth, or those, who become It was all the work of God; and to holy. "Except a man be born again,him, Paul himself gives all the glory.→ he cannot see the kingdom of God.”- Was this work effected, then, without "He that believeth, and is baptized, design? This cannot be pretended.shall be saved; but he that believeth | What, then, is the fair conclusion? Cernot, shall be damned." "Follow holi- ||tainly, that, either from eternity, or in ness, without which no man shall see time, God chose, or determined, to the Lord." sanctify the heart of Pari, and to effect his salvation The same reasoning is applicable to every individual who is saved. But,

3. To sanctify men, or make them holy, and to cause them to believe the truth,is entirely the work of God, by his Holy Spirit. Naturally, men are all unholy; and when called upon to repent, and turn unto the Lord, or to be

5. If God docs ever choose some persons "to salvation, through sanctification of the Spirit, and belief of the

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is not necessary, however, to, rely, solely, on these obvious deductions for evidence, in support of the doctrine in question. It is supported, also,

6. By many very plain declarations of scripture, which are directly in point. In the discourses of our Saviour, we find particular and frequent mention of the elect, and of those, who were given to him. He told his disciples, that, in the last days, false Chrisis and false teachers should arise, who, were it possi

truth, then, being infinite in perfection, || ness, and had always the same reasons he must have thus chosen them, from in view, we may be certain, that he eternity. must from eternity, have chosen the That God is, and has ever been, infi- same thing. Does not the truth of the nite in wisdom and knowledge, abund-|| doctrine of election,then, rest immovaant in goodness, and unchangeable, is bly, on the infinite and unchangable pergenerally admitted, by those, who pro- fection of Jehovah? If some are saved fess to receive the Bible as an unerring and some do perish; if those who are standard of faith. As God has ever saved, are those only who are sanctified been infinite in knowledge, he must and who believe the truth; if those, certainly have known, from eternity, who are sanctified, are all sanctified by as well as he knows now, or can know God himself: if, when he effects a work at the day of judgment, who would be of sanctification he chooses, or detersaved, and who would perish. This he mines, to effect it; and if God be infinknew, certainly, when no other being, ite in knowledge and goodness, and unbut himself, had existence; when, changable, can it possibly be, that he therefore, the existence of all creatures, has not chosen some "to salvation, and all their circumstances, must have through sanctification of the Spirit, and depended, entirely, on his own sove-belief of the truth," from eternity? It reign pleasure. Can it be otherwise, then, than that he himself, fixed the certainty of those things, which he then knew would be effected? If he then knew that one would be saved, and that another would perish, how could, he know these things, but as things, the certainty of which himself had established? But this is not all. Being infinite in knowledge, and wisdom, he must have known, from eternity, in every conceivable instance, what was wisest and best, as well as he can ever know; and being|ble, should deceive the very elect; and infinitely and unchangeably good, he that for the elect's sake, the days of must have been just as much disposed tribulation should be shortened. And to choose what was wisest and best, as he said, "All that the Father giveth me he can ever be. The consequence is, shall come to me." And again, "This he must always have chosen just as he is the Father's will, that of all that he now chooses. It must be confessed, hath given me I should lose nothing ;that when God actually sent his Spirit but should raise it up again at the last to renew and sanctify the heart of Paul,|| day." Now, who are these elect, and and to form him a vessel of mercy pre- those, who were given to Christ, but pared unto glory, he in his infinite wis- those, who were chosen in him, from dom, saw it best, and, in the exercise before the foundation of the world, that of his infinite goodness, chose that the they should be holy;" who were choheart of Paul should be sanctified, and sen unto salvation;" who, therefore, that he should be saved. But, as God should never be fatally deceived by imwas ever infinite in knowledge, there posters, and who shall certainly be could not possibly be any reason, why raised up, and glorified with Christ at it was then best, that Paul should be the last day? What Christ says consanctified and saved, which was not e cerning his sheep in the 10th chapter of qually in the view of God, from everlast- John, also, strongly implies the doctrine ing. Hence, as with the reasons, which which is under consideration. The ahe then had in view, his infinite good-postle Paul, in his writing, is also very ness then disposed him to choose, that full and explicit, in asserting this doc-Paul should be sanctified aud saved and trine. In the 8th chapter of his epistle as he always possessed the same good-" to the Romans, he has this very remark

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able passage. “And we know that all not incidentally but with design; afd things work together for good, to them he has answered some of the objecthat love God, to them, who are called tions, which to this day, continue to be according to his purpose." It must be urged against it. He directly asserts carefully observed, that this gracious the doctrine of election, and the sove assurance respects those," who love reignty of God, in making this clection, God;" and that those who love God, || declaring, that he hath mercy are those "who are called according to whom he will have mercy; and whom his purpose." According to what pur- he will he hardeneth." In the 11th chap. pose? What purpose can it be, butter of the same epistle, the doctrine is that purpose of God, which the same again brought into view, and forcibly apostle, in another place, calls "the eler-|| insisted on. In view of the then existnal purpose, which he purposed in ing state of the Israelitish nation, the Christ Jesus our Lord." The apostle question naturally arose, "C Hath God proceeds, "For, whom he did foreknow" cast away is people?" To this question How foreknow? There is a sense the apostle answers, "God forbid.certainly, in which God foreknew all God hath not cast away his people, men. But, these were evidently fore- whom he foreknew;" that is, evidentknown in a peculiar and appropriately, whom be foreknew, as his elect. sense. What can be intended, then, Accordingly, he goes on to notice, that, but that they were foreknown as those, ever in the most dark and degenerate who, being called according to God's times, with that nation, God had always purpose, should love him: "For, whom a remnant among them. In the time of he did foreknow, he also did predesti || Elijah, when the prophet was ready to nate to be conformed to the image of conclude that there were none left in his Son." Let it be carefully observed, Israel on the Lord's side, but himself to what they were predestinated. It alone, the answer of God assured him, was, to be conformed to the image of that he had reserved to himself seven God's Son." And, what can it be to be thousand men. "Even so then, (says conformed to the image of God's Son, the apostle,) there is at this present time but to be made like Christ; to become also, a remnant according to the elec possessed of his spirit? Is it not to tion of grace." "What then?" he de "put on the new man, which is renew-mands. What is the conclusion?" Ised in knowledge, after the image of him rael hath not obtained that which he that created him?" Moreover, (con-seeketh for; but, the election hath obtinues, the apostle,) "whom he did pre-tained it, and the rest were blinded.”destinate, them he also caffed." How To the Ephesian Christians, the same did he call them? No doubt, effectu-apostle says, "Blessed be the God and ally, by his Spirit. He called them to Father of our Lord Jesus Christ, who that, to which they were predestinated. hath blessed us with af spiritual bless"And whom he called, them he also ings, in heavenly places," or things, " ir justified; and from he justified, them Christ; according as he hath chosen us he also glorified." Here, the apostle in him, that we should be holy, and has exhibited a brief summary of the without blame before him in love; harplan of divine grace, respecting individ-ing predestinafed us to the adoption of uals who are saved, in its proper order.children, by Jesus Christ, to himself, acIt begins, with the eternal purpose of cording to the good pleasure of his will." God, to conform them to the image of Let it be observed, that those Christians his Son, and issues in their final glorifi-were blessed with all spiritual blessings, cation. Were it needful, the whole of according as they were chosen in Christ; the 9th chapter of this epistle to the Ro- that they should be holy, and without hans might be cited, as decidedly in blame before him in love, and predesti point. In this chapter, which the read-nated to the adoption of children. To et daay do well to re-examine, with the Thessalonians, also, Paul says, "We much attention and candor, the apostle are bound to give thanks alway to God Uppoars to have discussed this subject, for you, brethren, beloved of the Lord,

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For the Utica Christian Magazine. Jesus Christ, IN HIS DIVINE NATURE, the Son of God.

because God hath, from the beginning,|| chosen you to salvation, through sanctification of the Spirit, and belief of the truth." To Timothy, too, he says, "Be THIS is a subject on which pious dithou partaker of the afflictions of the vines, and others, have formed different gospel, according to the power of God; opinions. It has been the general senwho hath saved us, and called us with timent, amongst the learned, that Christ, an holy calling, not according to our in his inost exalted nature, is the Son, of works, but according to his own purpose God. Of divines, however, whọ acand grace, which was given us in knowledge the true and read divinity of Christ Jesus, before the world began." Christ, some are of opinion, that it is The apostle Peter, in the very introduc-merely as man that he is to be consider tion of his first epistle, holds the same ed as a Son. All who hold to the doclanguage. Peter, an apostle of Jesus trine of the real, essential Divinity of Curist, to the strangers, scattered Christ, will be sensible, that it is a matthroughout Pontus, Galatia, Cappado-ter, at least, of some importance, that gia, Asia, and Bithynia, elect according we understand in what respect it is, that to the foreknowledge of God the Fa- he is to be considered as a Son-whethther, through sanctification, unto obedi-er only as being supernaturally begot ence and sprinkling of the blood of Je-ten, and born of the virgin; or, in his sus Christ." After what has already divine and most exalted nature. been said, can these passages need any Whether we ought to consider the comment? Are they not plain, intelli- Lord Jesus as a Son only in his human gible, and decisive? Many other texts nature, and not in his divine, is a quesmight be easily adduced, were it need-tion, which must be decided only by ful, in which the doctrine under consid the word of God. It is proposed to eration is either directly asserted, or show, that there is sufficient evidence, fairly implied. But, can inore evidence that he is represented, in the holy possibly be wanting? Does not the doc-scriptures, to be the Son of God in his trine rest, immovably, on the broad divine, as really as in bis bunan nafoundation of the infinite perfection of ture. Jehovah? Is it not firmly established As an evidence, that this is so, we do by the scriptures already cited. And not find that Christ, when on earth ever who, desiring to indulge any hope of took to himself a higher character than salvation, can wish it removed? If such that of the Son of God. By this, both be, indeed the awful depravity of the his friends and his enemies understood human heart, that sinners will not come || him to claim an equality with God. unto Christ, that they may have life,un-Thus, when he asked his disciples, Mat. less God make then willing, who will||xvi. 15. Whom say ye that I am?" Per ever be saved, unless God do sanctify ter answered and said, thou art the the hearts of some, and cause them to Christ, the Son of the living God. There believe? Surely, not one. In whom, is sufficient reason to suppose that Pe then will God effect this work of sauc-ter here expressed a belief of the true tification, unless he have, from the be-and real divinity of Christ. For had ginning chosen some to salvation, it been, that he meant to express noth through sanctification of the Spirit, anding more than that the man Jesus was belief of the truth? In no oue, cer-supernaturally begotten and born into tainly. Could this doctrine be proved the world; we can hardly suppose, that false, then what would be the effect, Christ would have replied in the manbut to annihilate every well grounded ner he did, "Blessed art thou, Simon hope of salvation, and plunge every Barjona; for flesh and blood hath not ianer into the horrors of utter despair? revealed it unto thee, but my Father TROPHIMUS. which is in heaven.

Christ's styling himself the Son of God was, also, considered by the Jews, his enemies, as his claiming an equality

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