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concluded how long our Saviour was dead or buried before he revived or rose again. It is written expresly in St. Matthew, that as Jonas was three days Mat. 12. 10 and three nights in the whales belly, so should the son of man be three days and three nights in the heart of the earth. From whence it seemeth to follow, that Christ's Body was for the space of three whole Days and three whole Nights in the Grave, and after that space of Time arose from thence. And hence fome have conceived, that being our Saviour rose on the Morning of the first Day of the Week, therefore it must necessarily follow that he died and was buried on the fifth Day of the Week before, that is on Thursday; otherwise it cannot be true that he was in the Grave three Nights.

But this place, as express as it seems to be, must be considered with the rest in which the fame Truth is delivered; as when our Saviour faid, After mát. 27. 63. three days I will rise again: And again, Destroy this Temple, and in three Mark 8. 32.

i John 2, 19. days I will build it up, or, within three days I will build another made Marke

Mark 14.58. without hands. But that which is most used, both in our Saviour's Prediction before his Death, and in the Apostle's Language after the Resurrection, is, that a * he rose from the dead the third day. Now according to the Lan-'a Mar. 16.21. guage of the Scriptures, if Christ were Nain and rose the third Day, the Day 17.23. in which he died is one, and the Day on which he arose is another, and our 20.19 consequently there could be but one Day and two Nights between the Day 10:34. of his Death and of his Resurrection. As in the Case of Circumcision, the Luke 9:622. * Male Child eight Days old was to be circumcised, in which the Day on

'18. 33:

24.09:36 which the Child was born was one, and the Day on which he was circum- Asts ro. 40. cised was another, and so there were but fix complete Days between the Day I com

le Day * Thejl leveof his Birth and the Day of his Circumcision. The Day of Pentecoft was ral Phrafes the fiftieth Day from the Day of the Wave-offering ; but in the Number of are used; forft; the fifty Days was both the Day of the Wave-offering and of Pentecost inclu- was in the ded; as now among the Christians still it is. Whitsunday is now the Day heart of the of Pentecost, and Easter-day the Day of the Resurrection, answering to Earth gas na

ubeges, rj techs that of the Wave-offering ; but both these must be reckoned to make the vú xiles: SecondNumber of fifty Days. Christ then who rose upon the first Day of thely, that he

* was to rise Week (as is confessed by all) died upon the sixth Day of the Week

OI the week beorç: uy tets auéFor if he had died upon the fifth, he had risen not upon the third, but the thirdly, fourth Day, as f Lazarus did. Being then it is most certain that our Sa- that he would

4 rebuild this viour rose on the third day, being according to the constant Language of Temple cirer the Greeks and Hebrews; he cannot be said to rise to life on the third in suecais Day, who died upon any other Day between which and the Day of his juste com o nome Resurrection there intervened any more than one Day: Therefore those lastly, that he other forms of Speech which are far less frequent, must be fo interpreted role per

subed, which as to be reduced to this Expression of the third day fo often reiterated. is the moff ge


neral and conAtant Form of speech. Lazarus is said to be telop7cü , four days dead, that is counting the Day on which he died, and the Day on which his Sifter spake fo to our Saviour at his Sepulchre. And being he was raised then, he rose teléenn nipige, the fourth Day. Our Saviour rose rõ rebrn spégą, and therefore he was resca when he arose; and so the Fathers call him, as you may observe in the Words last cited out of Athanasius.

As we read in Plutarch, Loxoós ó Occéricuifélave, xj teilco dn mei tos ropa's outies as liefxe. De his qui serò pun. And of that Spirit in a Boy poffered, who hated all Women, έπει η γωή οι τ δίνω βρισε, τρελαίς καμία γαμηθείσα ετέρω. Ρhiloftrat. 1. 3. 12. What this resaca is, the Greek Grammarians will teach us. Neg's to #604 áravlça reía tuxèo και τέασαρα, προς και το πόσον το τρίτον ή τελάρον επί τάξεως, προς και το ποσον το τριγαίον ή τελαρίου, οίον προς το ποσαίGos seguž tead; óravács to, teilaa tuxor Teleolwa, śrov teitiw subegu * xw do š zágaires ñ telde7w. Schod. Eurip. Hecuba. Teslañou then, in respect of his coming to or from any place, is that Person which is now the third day in or from that place ; which cannot be better interpreted, as to the Greek Language, than in the Expression of a Tertian Fever, called fo because the second Accession is upon the third Day from the first, and the third from the second, &c. In which case there is but one Day between, in which the Patient is wholly free from his Disease: From whence a g' miar and teslaürãs is the same in the Language of the Physicians. This is excellently expreffed by Alexander Aphrodifæus in that Problematical Question, Aleri o testowa's Seguõ xuuğ yoluów , xy wy hasic car si mapenau'veruv yonki, μίαν κινά2: 5 άμφημερινός, έχων πεδησαν το φλέμα τη βαρύτητα και ψυχρότητα καθ' ημέραν· ο 5 τελαρα δια δύο ημερών pécwi, Probl. 10. 1. 2. The Quotidian Ague hath its Accessions redovnéeger. the Tertian ayo mícev (sub. ruéeyv) after one Day of perfect Intermission; the Quartan dici dúo njegãiv mécwr. In the same manner he mentions the Finalažov, the Cdoudov, and cuvalašev in all which this is constantly observable, that the Days of perfect intermission are fewer by. two, than the number in the name of the Fever : For if the Fever be a reiluo, the Day of Intermission is bust one, if



telae7cü two, if a funcū three, if iodoncc five, if crvena a seven. Thus if our Saviour were one whole Dan in the Grave, and died the Day before, and rose the Day after, he did rise restau. if he were two whole Days in the Grave, he rose te737cc. So Aristotle, Algirí ó vuxleesvos Bogías reilaha duyd; wóta egy öti awo pixea's ray ci trošs doκης και η τρίτη και κρίσιμος. Probl. Ι4. Sett. 26. τη τρίτη therefore and τριλαίος is the fame. For from τρίτη comes τρίαιος, and from τελάρη, τελαρθαίος, in which ημέρα is always underfood. τελαργαίος, τετραήμερος, Suidas. Τρελαίος εhen is termuseos' mugitos teilaños, dice reírns: and 767037 años, doce tilágns. Thus being Christ did certainly rise tñ reion miéra, he did rise according to the Greeks teicos' and according to the same then he must also rise picy. that is, one Day only interceding between the Day of his Death, and the Day of his Resurrection,

though God tween the

When therefore we read that after three days he would raise the Temple of his Body, we must not imagine that he would continue the space of three

whole Days dead, and then revive himself; but upon the third Day he would Luke 2. 46. rise again : As Joseph and his Mother, after three days found him in the

www temple, that is, the third Day after he tarried behind in Jerusalem. And * A Night and Days in the when we read, that he was three Days and three Nights in the Heart of the

we must not look upon these Nights as * distinct from the Days, but guage, not used as Mofes fpake, the evening and the morning, that is, the Night and the tions," is the Day, were the first day; and as the Saint spake unto Daniel, - Vnto two Same with the thousand and three hundred evenings and mornings, intending thereby so Greek νυχθήμε

recommend many Days: Nor must we imagine that those three Days were compleated egy or nueigendan. vúx?sov, after our Saviour's Death, and before he rose ; but that upon the first of those

324 7 three Days he died, and upon the last of those three Days he rose. As , nor we find that b eight days were accomplished for the circumcising of the and the morn-child; and yet Christ was born upon the first, and circumcised upon the last ing were the of those t eight Days: Nor were there any more than fix whole Days befirst day. For weer

of his Birth and the Day of his Circumcision; the o called the the five and twentieth of December, the other upon the first of January. light Day,and And as the Jews were wont to speak, the Priests in their Courses by the the darkness he called Appointment of David were to minister before the Lord eight Days, wherenight, yet at as every Week a new Course succeeded, and there were but feven Days the same time Service for each Course, (the Sabbath on which they began, and the Sabbath that Day and that "Night on which they went off, being both reckoned in the eight Days ;) so the was called Day on which the Son of God was crucified, dead, and buried, and the Day Day. So that

asso word on which he revived and rose again, were included in the Number of three the same word

1 in the Days. And thus did our Saviour rise from the Dead upon the third Day ptosame verfer, perly, and was three Days and three Nights in the Heart of the Earth #fy. the Natural necdochically. and Artificial Day. And the Evening and the Morning are sometimes put instead of the Day; ås Dan. 8. 14. Die apa any qy man ibn Unto two thousand and three hundred days, and verse 26. 227 2nyn xin, which we translate, the vision of the evening and the morning; but might be rather translated in reference to the former, the Vision of the Days, viz. the 2300 Days before spoken of. Now though à Day be thus diversy taken, yet in the measuring of any Time which containeth in it both Days and Nights, a Day is always taken in that sense in which it comprehendeth both Day and Night. Thus Galen, who is very punctual and exact in all his Language, and full of Expofitions of the Words he uses, to prevent Mistakes, being to speak of the Critical Days, gives notice that by a Day he understands not that Space of Time which is opposed to the Night, but that which comprehendeth both the Night and the Day. 'Huingy dsλονότι παρ' όλον ή λόfoν αρησομύοις εκ οκ τ ημέρας αυτής μόνης Cωεσώσαν, αλλά και τη νυκτος χρόνο καθάπες δν και μια τριάκοντα ημερών είναι λέΓομου, και μόνον τέτον ή χρόνον δν σέρ γης ο ήλιο» φαίνεθ προσαορ δύοντες ημέραν, αλλά και τη yuxlos aut wegsod éves, štws de wwss cviativ W6178 ss í úxovlee x Telarociwe mpegão sive Qardú. De Crisibus, l. 2. This is observed by S. Basil to be also the Custom of the Scriptures, upon these words in Genesis, 'Egfúelo gv for beg, igfúelo wewi, to ips@gvóx7sov négyd. óréti veganyóg oboev, fuéege ej veš, rice TW emixeg7x76 m são av wegensoehar drevesus. Taisle dva tj cv abono regoño Cewóbc4cv èvegis cs tõi rõ xegv8 Milevod, spécos agrounpopías 8x's ã os róx?oes fan mo musgño. In Hexam. Hom. 2. Now being generally in all computations of time, as S. Bafil observeth cv rõ 78 Xegue pilenod, a Day was taken for the whole space of Day and Night; and as the Evening and Morning signifieth the same, that is a Day; and 2300 Evenings and Mornings no more than so many Days ; and so three Days and three Nights in the computation of time signifie no more than three Days. For God called the Light Day, and the Darkness he called Night, and the evening and the morning were the first day, and the evening and the morning were the second day, ac. Being three Days in the Language of the Scripture are said to be fulfilled when the third Day is come, though it be not wholly passed over ; it followeth that to be three Days dead, or to be three Days and three Nights dead, in the Hebrew. Language, cannot necessarily infer any more, than that the Perfon Spoken of did continue dead till the third day. Dan. 8. 14. b Luke 2. 21. As we reall of the Circumcision of our Saviour, imañat noe suénges öxlas. so of Zachary, ag és ha at now ai inéego 1678grics aurģ. and though the Number óx70 were not expressed, yet it is to be understood according to the Language of the Scripture in other cases, and of Josephus particularly in this, Asstaže riav walalay draxové at The Osm iti créeges óxlad doo Cab6átyéni Coc6c7ov.

So s. Hierome on Jonas 2. 1. Et erat Jonas in ventre piscis tribus diebus & tribus noctibus : Hujus loci inysterium in Evangelio Dominus exponit, & fuperfluum eft vel idipsum vel aliud dicere. Hoc solum quærimus , quomodo tres dies & tres poetes fuerit in corde


terræ. Quidam agoxollu, quando sole fugiente, ab horà sextâ usque ad horam nonam nox fucceffit diei, in duas dies & noctes dividunt, & apponentes Sabbatuin, tres dies & tres noctes æftimant supputandas: nos verò wwexóoxe xãs totum intelligamus à parte ; ut ex eo quòd do a gcox seva mortuus eft, unam diem fupputemus & noctem, & Sabbati alteram; tertiam verò noctem, quæ diei Dominicæ nuncupatur, referamus ad exordium diei alterius: nain & in Genefi nox præcedentis diei (add non) est sed sequentis, id eft, principium futuri, non finis præteriti. To the (ame purpose S. Augustine : Ipsum autem triduum non totum & plenum fuifle Scriptura teftis eft ; fed primus dies à parte extremâ totus annumeratus eft; dies verò tertius à parte primâ & ipfe totus; medius autem inter eos, i. e. fecundus dies absolutè totus viginti quatuor horis suis, duodecim nocturnis, & duodecim diurnis. Crucifixus eft enim primo Judæorum vocibus horâ tertiâ, cum efset dies sexta Sabbati. Deinde, in ipfa cruce suspensus eft horà sextâ, & spiritum reddidit horâ nonâ. Sepultus eft autem cùm jam serò factum effet : fic sese habent verba Evangelii, quod intelligitur in fine diei. Unde libet ergo incipias, etiamfi alia ratio reddi poteft, quomodo non sit contra Evangelium Johannis, ut horâ tertiâ ligno suspensus intelligatur, totum diem primum non comprehendis. Ergo à parte extremâ totus computabitur, ficut tertius à parte prima. Nox enim usque ad diluculum quo Domini resurrectio declarata eit, ad tertium diem pertinet. de Trinit. l. 4. c.6. And after bim Leo the Great : Ne turbatos Discipulorum animos longa mæltitudo cruciaret, denunciatam tridui moram tam mirâ celeritate breviavit, ut dum ad integrum secundum die m pars primi novisfima & pars tertii prima concurrit, & aliquantum temporis fpacio decideret, & nihil dierum numero deperiret. De Refur. Domini, Serm. 1. Ifidor. Peluf. Epift. 114. l. 1.

This is sufficient for the clearing the precise Distance of Christ's Resurrection from his Crucifixion, expressed in the determinate number of three Days: The next Consideration is, what Day of the Week that third day was, on which Christ did actually rise, and what belongeth to that Day in relation to his Refurrection. Two Characters there are which will evidentlyprove the particularity of this third Day; the first is the description of that Day in respect of which this is called the third, after the manner already deliveredand confirmed; the second is the Evangelist's expression of the time on which Christ rose.

The Character of the Day in which our Saviour died is undeniable, for it is often exprelly called the * Preparation ; as we read, they therefore laid Jefus in the Garden, a because of the Jews preparation day, for the sepul* leggerouri chre was nigh at hand, And the next day that followed the preparation, Parafceue inthe chief Priest and Pharisees asked a Guard. Now this Day of Prepara-topretatur

do præparatio, tion was the Day immediately before the Sabbath or some other great Feast faith s. Auof the Jews called by them the Eye of the Sabbath or the Feast , guftine; and,

in the Greek and therefore called the Preparation, because on that Day they did prepare Language ite* whatsoever was necessary for the celebration of the following Festival, ac- signifieth genecording to that Command in the case of Manna, c It shall come to pass that may ang preon the sixth day they shall prepare that which they bring in, and it shall be 'what nature twice as much as they gather daily. This Preparation being used both be-Soerer : but in

this case it figfore the Sabbath and other Festivals, at this time it had both relations: For nifieth raiber

the Time in which preparation was made, as Luke 23. 54. Kai spiega le ascorbus. and that Preparation among the Jews for the Sabbath; as S. Mark 15. 42. 'ETH lui aggorous o ési megráb6d7ox and in the Edict of Augustus Cæfar, fyóæs te vera ouo nováy á Gás Gari, w rõ weg Taths a goxouiñ dio coges curéons. Jud. Ant. I. 6. c. 1o. which is well expressed by Synefius, Ep. 4. 'Huéege û go lu, tiya doon oi 'Isocot a Sacroclu q ö výslee sä pet' autlu ripiga nogicorg. x60'

ω εδενί θεμίς εσί εργον έχων τ' χώρα, αλλα τιμώντες διαφερόνως αυτω άΓεσιν απραξίαν. This ολα σκόνη of the Hebrews was answerable to the cena pura of the Gentiles, as the old Glossary, Cæna pura, Togodtalov, o in Glof. Latino-Arabico, Parafceue cæna pura, id est, præparatio quæ fit pro sabbato. From whence some of the Fathers so interpret the Eves of the Jewish Sabbaths, as Tertullian, Dies observatis & menses & tempora & aninos & fabbata, ut opinor, & cænas puras & jejunia & dies magnos. Adv. Marcion. 1. 5. 6.4. Acceleratam vult intelligi sepulturam ne advesperasceret, quando jam propter parafceuen, quam cænam puram Judæi Latinè usitatius apud nos vocant, facere tale quid non licebat. S. Aug. Tract. 76. in Job. And the ancient Translators of the Greek Fathers did use the La. rin cena pura for the Greek ageroun. As the Interpreter of S. Chryfoftom, Serm. in Natalem Joh. Bapt. Quâ enim die conceptus est Dominus, eâdem die & passus est; eâdem ipsâ die cæna pura fuit, in quâ & luna quarta decima occurrit. So likewise the old Interpreter of Irenæus, Parasceue quæ dicitur cæna pura id eft, sexta feria, quam & dominus oftendit passus in ea. Iren. I. 5. 6. 23. ex lib. 1. Moheni sextâ die dixisse, quæ eft in cænâ purâ. As therefore the cæna pura among the Gentiles was that Time in which they prepared and sanctified themselves for their sacred solemnities, so the Jews did make use of that word to signifie their Sanctification, and of the Greek a gox sur to testifie the Preparation of all things used on their Holy Days, upon the Eve thereof, or Day before. Parasceue Latinè præparatio est, sed isto verbo Græco libentiùs utuntur Judæi in hujusmodi observationibus, etiam qui magis Latinè quam Græcè loquuntur. faith S. Aug. Tra£t. 117. in Job. so that the same Father testifiéth that the Jews speaking Latin in his Time, did sometimes use parafceue, sometimes cæna pura, for their Eve of Preparation. Otherwise in their own Language they called it 217y or Nnany; by which generaüy they understood the sixth Day of the Week, the Day before the Sabbath. For so they reckoned the Days of the Week in Bereshit Rabba, N ava in the first of the Week, in the

the Sabbath . Thes in שבחא ,the Eve ערובתא ,the fifth חמשתא ,the fourth ארבעתא ,the third תלתא fecond

Hebrew niny, in Greek agoroin, in Latin cæna pura, were used by the Jerus for the same Day, the Friday or fixth of the Week ; but not for that alone, but for the Eve of any great Festival which answered to a Sabbath ; so that they had their nav77 27y, and 210 Onngny, as a Pocoxon rõ Cab 6áts, and a cround tó Naga. And when a great Festival fell upon the Sabbath, then as the Festivities were both one day, so the Eve to both was the same Friday. And such was the Day of Preparation on which our Saviour was crucified. - Joh. 19. 42. b Mat. 27. 62. c Exod. 16.5.


first, it was the Preparation to a Sabbath, as appeareth by those words of Mark 15.42. St. Mark, a Now when the even was come, because it was the preparation, b Luke 23.54. that is, the day before the fabbath; and those of St. Luke, b That day was

the preparation, and the fabbath drew on. Secondly, It was also the Eve of

a Festival, even of the great Day of the Paschal Solemnity, as appeareth by + John 19. 14. St. John, who faith, when Pilate fate down in the Judgment-feat, c it was

the preparation of the passover. And that the great Pafchal Festivity did then fall upon the Sabbath, so that the fame Day was then the Preparation or Eve of both, appeareth yet farther by the fame Evangelist, saying, The Jews therefore, because it was the preparation, that the bodies should not remain upon the cross on the sabbath day, for that sabbath day was an high day; that is, not only an ordinary or weekly Sabbath, but also a great Festival, even a Paschal Sabbath. Now being the Sabbath of the Jews was constant and fixed to the seventh Day of the Week, it followeth that the Preparation or Eve thereof must necessarily be the sixth Day.of the Week, which from the Day, and the infinite benefit accruing to us by the Passion upon that

Day, we call Good Friday. And from that Day being the sixth of one, the * 'Değme TWS aby som to third must consequently be the * eighth or the first of the next Week. yuš 66 celor fpeos de xna céance à witoinud, cs pel real af cuous tá wávle dezli nuéeges oydóns Wovhow. Ő isu dang xóores dizzlú did και άτομα τ' ημέραν τ' όγδόν ες ευφροσώω, ώ ή και ο Ιησές ανέση κ νεκρών, και φανεβαθάς ανέβη εις τας εκανες. Barnabe Epift. c. II. 'H Ý tv op my oupe de lixão céváreais e xverarñ oydodd i muendern vords 3. Theodorus, Epift. 1., 'H 3 esτολή τ οειιομής κελόύασα τη ογδόη ημέρα εκ σαν7ος αιθέμνειν τα βυνώμμα, τύπG- ω η αληθινής αειθομής και αξιεμήθηρία Απο ταλάνης και πονηρίας, δια τι από νεκρών ανασάν7G- αν μια και ζαββάτων ημέρα 'Ιησύ Χρισέ τε Κυρι8 ημών. Μία ή

αββάτων πρώτη μύτσα ή πασών ημερών αριθμόν πάλιν η πασών ημερών η κυκλοφορίας, ογδόη καλά, και πρώτη τα was. Juftinus Dial, cum Tryphone. Cùm in septimo die Sabbati nomen fit & observantia constituta, tamen nos in octava die quæ & ipfa prima eft, perfecti Sabbati festivitate lætamur. S. Hilar. Com. in Psal. Prol. Hæc octava sententia quæ ad caput redit, perfectumque hominem declarat, fignificatur fortaffè & circumcisione octava die in veteri Testamento, & Domini resurrectione post Sabbatum, quòd eft utique octavus idemque primus dies. S. Auguft. de Serm. Dom. in monte, l. 1. c. 11. Kai to sej to arzimov nuãs caleñ wärav Kvesarli Topção sej co toan Tareloeisev, επειδήπερ ω τωτη ο Κύριος ημών Ιησάς Χρυσός νεκρών ανάσασιν ημίν έπρνάνσε· διό και αν ταϊς ιεραίς γραφής και gęárn xixan], as dexa Šañs speão iwestora, sej ordón, öte tare benzīce o tom pisdahan Ceb6d7ečpráv. Theophilus Alexand.

The next Character of this third Day is the expression of the time of the Mark 16. 1,2. Refurrection in the Evangelists. When the fabbath was past, faith St. Mark,

which was the Day after the Preparation on which he was buried, Very early Matth. 28. 1. in the morning the first day of the week, In the end of the fabbath, as it be

gan to dawn towards the first day of the week, faith St. Matth. Vpon. the Luke 24. 1. first day of the week early in the morning, faith St. Luke. The first day of John 20. 1. the week early when it was yet dark, faith St. John. By all which Indica

tions it appeareth that the Body of Christ being laid in the Sepulchre on the
Day of the Preparation, which was the Eve of the Sabbath, and continuing
there the whole Sabbath following, which was the conclusion of that Week,
and farther resting there still and remaining dead the Night which followed
that Sabbath, but belonged to the first Day of the next Week,
end of that Night early in the Morning, was revived by the accession and
union of his Soul, and rose again out of the Sepulchre.

Whereby it came to pass, that the obligation of the Day, which was then the Sabbath, died and was buried with him, but in a manner by a diurnal Transmutation revived again at his Resurrection. Well might that Day which carried with it a remembrance of that great deliverance from the Egyptian Servitude, resign all the Sanctity or Solemnity due unto it, when that Morning once appeared upon which a fár greater Redemption was confirm’d. One Day of seven was set apart by God in imitation of his Rest upon the Creation of the World, and that seventh Day which was sanctified to the Jews was reckoned in

relation to their deliverance from Egypt. At the second delivery of the Law we Deut. 5. 15. find this particular Cause assigned, Remember that thou wast a fervant in

the land of Egypt, and that the Lord thy God brought thee out thence through a mighty hand and by a stretched-out arm, therefore the Lord thy God,


commanded thee to keep the Sabbath-day. Now this could not be any special Reason why the Jews should observe a Seventh Day; first, because in reference to their Redemption, the Number of Seven had no more relation than any other Number ; fecondly, because the Reason of a Seventh' Day was before rendered in the Body of the Commandment it self. There was therefore a double Reason rendred by God why the Jews should keep that Sabbath which they did ; one Special, as to a Seventh Day, to sew they worshipped that God who was the Creator of the World; the other Individual, as to that Seventh Day, to signifie their Deliverance from the Ægyptian Bondage, from which that Seventh Day was dated.

Being then upon the Resurrection of our Saviour a greater Deliverance and far more plenteous Redemption was wrought than that of Ægypt, and therefore a greater Observance was due unto it than to that, the individual Determination of the Day did pass upon a stronger Reason to another Day, always to be repeated by a Seventh Return upon the Reference to the Creation. As there was a Change in the Year at the Coming out of Ægypt, by the Command of God; This month, the month of Abib, shall be unto you Exod. 12.27 the beginning of months, it shall be the first month of the year to you; fo at this time of a more eminent Deliverance a Change was wrought in the Hebdomadal or Weekly Account, and the first Day is made the Seventh, or the Seventh after that First is fanctified. The First Day, because on that, Christ rose from the Dead; and the Seventh Day from that First for ever, because He who rofe upon that Day was the same God who created the World, and rested on the Seventh Day: For by him all things were cre-Coloff. 1. 86. ated that are in heaven and that are in the earth, all things were created by him and for him.

This Day did the Apostles from the Beginning most religiously observe, by their meeting together for Holy Purposes, and to perform Religious Duties. The first Obfervation was performed providentially, rather by the Design of God than any such Inclination or Intention of their own : For the same day, John 20. 19.

ith the Eyangeiist, that is the Day on which Christ rose from the Dead, at evening, being the first day of the week, the disciples were assembled for fear of the Jews. The second Observation was performed voluntarily, for af- John 20. 26. ter eight days again his disciples were within, and Thomas with them : The First Day of the Week, when Christ rose by the Providence of God, the Disciples were together, but Thomas was abfent ; upon the First Day of the next Week they were all met together again in Expectation of our Saviour, and Thomas with them. Again, when the day of Pentecost was fully come, Aets 2. I. which was also the First Day of the Week, they were all with one accord in one place; and having received the Promise of the Holy Ghost they spake with Tongues, preached the Gospel, and the same day were added unto them Alts 2. 41. about three thousand Souls. The fame Practice of Convening we find continued in the following Years : For upon the first day of the week, when the Aets 20.7. disciples came together to break bread, Paul preached unto them : and the same Apostle gave express Command concerning the Collection for the Saints both of the Churches of Galatia and of Corinth; Upon the first day of the week, let every one of you lay by him in store, as God hath prospered him.

From this Resurrection of our Saviour, and the constant Practice of the Apoftles, this First Day of the Week came to have the Name of the Lord'sDay, and is so called by S. John', who says of himself in the Revelation, I Rev. 1. 10. was in the Spirit on the Lord's-Day. And thus the Observation of that Day, * Tñ rönaly which the Jews did fanctifie, ceased, and was buried with our Saviour ; and

1 λείο μαύη ημέin the stead of it, the Religious Observation of * that Day on which the Son zóneis dless

μόν7ων επί το WTI Cwenduris give 7. Justin Mart. Apol. 2. O paulò pòft, Tyv ä tão jaix i piegy rown Tyles et Créaduru wolóuede, itudar argatu isiv auéig a jó Oros to exéron valu aziyas, xóc pov i roikot ng Inošs Xersos o suétipo Ewtis og au'luée que en vergão dvísa. Tž 75 reg of K@grinñs iscupatoas outor, saj tñ nerice 7' Koguixli, ģtos ési 'Haix Ræveis tais atogó



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