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μαθηγαίς, εδίδαξε ταύτα άπερ ας επίσκεψιν και υμϊν ανεδώκαμίμ: This I take to le, without qμεθion, that ftatus dies which is mentioned by Pliny in his Epist. to Trajan. Affirmabant hanc
fuisse summam vel culpæ suæ vel erroris
, quòd effent soliti stato die ante lucem convenire, carménq; Chrifto quali Deo canere. Lib. 10. Ep. 97. Nobis quibus Sabbata extranea sunt & neomeniæ & feriæ à Deo aliquando dilectæ munera comineant: strenæ confonant? lusus, convivia contrepunt? O melior fides nationum in fuam sectam, quæ nullam solennitatem Christianorum fibi vindicat, non Dominicuin Diem, non Pentecostem. Tertul. de Idol.c.14. Nam quòd in Judaica circumcisione carnali octavus dies observabatur, sacramentum est in umbra atque imagine antè præmiflum, sed veniente Christo in veritate completum. Nam quia octavus dies idem poft Sabbatum primus dies futurus erat, quo Dominus resurgeret & nos vivificaret, & circuincisionem nobis spiritualem daret, hic dies octavus, id eft, poft Tabbatum primus & Dominicus præceffit in imagine. s. Cypr. l. 3. Epift. 8. Eufebius reports how Constantine taught his soldiers to observe the Lord's-Day, Kai rj musean ευχών ή/και κα]άλληλον τ' κυρίαν αληθώς και πρώτων όνως κυβλακώ τε και Cωτήριον, ή δη και φωτός και ζωής αθανασίας τε και, a los navròs izávrov. Orat. de Laudib. Conftant. c.9. Quid eft fecunda fabbati nisi Dominica dies quæ Sabbatum fequebatur ? Dies autem Sabbati erat dierum ordine posterior,-fanctificatione legis anterior. Sed ubi finis legis advenit, & refurrectione fuâ octavum sanctificavit, cæpit eadem prima esse quæ octava est, & octava quæ prima, habens ex numcri ordine prærogativam, & ex resurrectione Domini sanctitatem. S. Ambros. Enar. in Psal. 47. Dicat aliquis, Si dies observari non licet, & inenfes & tempora & annos, nos quoq; simile crimen incurriinus, quartam Sabbati obfervantes, & parafceuen, & diem Dominicain. S. Hier. in Epist. ad Gal.c. 4. ¥.10. And S. Aug. in answer to that objection, Nam nos quoq; & Dominicum diem & Pascha folenniter celebramus & quaflibet alias Christianas dierum festivitates
. cont. Adimart.c. 16. Dies Dominicus non Judæis fed Christianis resurrectione Domini declaratus est, & ex illo habere cæpit festivitatem suam. S. Aug. Epist. 119. Hæc tamen septima erit Sabbatum noftrum, cujus finis non erit vespera, fed Dominicus dies velut octavus æternus, qui Christi resurrectione facratus eft, æternam non folùm fpiritûs verùm etiam corporis requiem præfigurans. Idem de Civit. Dei, I. 22. c. 30. Dominicum diem Apoftoli & Apoftolici viri ideo religiosâ folennitate habendum fanxerunt, quia in eodem Redemptor nofter à mortuis resurrexit. Quique ideo Dominicus appellatur ut in eo à terrenis operibus vel mundi illecebris abftinentes tantùm divinis cultibus ferviainus, dantes scilicet diei huic honorem & reverentiam propter fpem resurrectionis noftræ quam habemus in illa. Nam ficut ipfe Dominus Jesus Christus & Salvator resurrexit à mortuis, ita & nos resurrecturos in novissimo die speramus. Autor. Serm. de Tempore, Serm. 251. & paulò poft, Sancti doctores Ecclesiæ decreverunt omnem gloriam Judaici Sabbatismi in illain transferre, ut quod ipfi in figura, nos celebraremus in veritate. Max. Taurin. de Pentecost. Hom. 3. Dominica nobis ideo venerabilis est atq; folennis, quia in ea Salvator velut fol oriens discussis infernorum tenebris, luce resurrectionis emicuit, ac propterca ipfa dies ab hominibus feculi Dies solis vocatur, quod ortus eum sol juftitiæ Chriftus iluminet. Trensxd sve na is uoxoxown, to 666c7ov Tu tamnv, Kvenox“ t' evdsasi. Author. Clem. Conftitut. l. 5.6.13. "Cto 8 dci χριστιανός Igδαίζειν και τω (αββάτω χολάζειν, άλλα έρΓάζες αυτες εν τη αυτη ημέρα, τ' 5 Κυριακήν προτιμώνας: άγε dunlo, gond lav, ws.xessivi j iugrásy 'loduisai, iswav avd demue a Xerra. Concil. Laodic. Can. 29.
of God rose from the Dead, by the constant Practice of the blessed Apostles,
This Day thus consecrated by the Resurrection of Christ was left as the per
petual Badge and Cognizance of his Church. As God spake by Moses to the Exod. 31. 13. Ifraelites, Verily my Sabbath shall ye keep, for it is a sign between me and
you throughout your generations, that ye may know that I am the Lord that do fanctifie you ; thereby leaving a Mark of distinction upon the Jews who were by this means known to worship that God whose Name was Jehovah, who made the World, and delivered them from the hands of Pharaoh : So we must conceive that he hath given us this Day a Sign between him and us for ever, whereby we may be known to worship the same God Jehovah, who did not only create Heaven and Earth in the Beginning, but also raised his Eternal Son from the Dead for our Redemption. As therefore the Jews do still retain the Celebration of the Seventh Day of the Week, because they will not believe any greater Deliverance wrought than that of Agypt: as the Mahometans religiously observe the Sixth Day of the Week in Memory of Mahomet's Flight from Mecca, whom they esteem a greater Prophet than our Saviour: as these are known and distinguished in the World by these several Celebrations of distinct Days in the Worship of God; so all which profess the Christian Religion
are known publickly to belong unto the Church of Christ by observing the First Day of the Week upon which Christ did rise from the *Quid hac Dead, and by this Mark of Distinction are openly * separated from all other die felicius Professions. nus Judæis mortuus est, nobis resurrexit ? in qua Synagogæ cultus occubuit, & eft ortus Ecclesiæ; in qua nos homines fecit fecum surgere & vivere & sedere in cæleftibus, & impletum eft illud quod ipfe dixit in Evangelio, Cum auten exaltatus fuero à terra, omnia traham ad me. Hæc eft dies quam fecit Dominus, exultemus & lætemur in ea. Omnes dies quidem fecit Dominus, fed cæteri dies possunt esse Judæorum, possunt efle Hæreticorum, possunt efle Gentilium; Þies Dominica, dies resurrectionis, dies Christianorum, dies noftra est. Explan. in Psalm 117. fub nomine .
That Christ did thus rise from the Dead, is a most necessary Article of the Christian Faith, which all are obliged to believe and profefs, to the Meditation whereof the Apostle hath given a particular Injunction, Remember that
in qua Domi
Jesus Christ of the feed of David was raised from the dead. First, Becaule without it our Faith is vain, and by virtue of it, strong. ""By this we are assured that he which died was the Lord of Life ; and though he were crucified through weakness, yet he liveth by the poteer of God.
By this 2 Cor. 13.4. Resurrection from the Dead, he was declared to be the Son of God; and Rom. 1. 4. upon the Morning of the third Day did those Words of the Father manifest a most important Truth, Thou art my Son, this day have I begotten thee: Aits 13. 33: In his Death he assured us of his Humanity, by his Resurrection he demonstrated his Divinity.
Secondly, By his Resurrection we are assured of the Justification of our Perfons; and if we believe on bim that raised up Jesus our Lord from Rom.4.24,25: the dead, it will be imputed to us for righteousness: For he was delivered for our offences, and was raised again for our justification. By his Death we know that he suffered for Sin, by his Resurrection we are assured that *the Sins for which he suffered were not his own : had no Man been a fin-* S. Chrysoner, he had not died; had he been a Sinner, he had not risen again: but dy-'lently upon ing for those Sins which we committed, he rose from the Dead to shew that that place,
oeg was maaihe had made full Satisfaction
for them, that we believing in him might, obtain Remission of our Sins, and Justification of our Persons, a God sending Sevárv, i chis own Son in the likeness of sinful flesh, for sin condemned fin in the flesh, shu gaziddziv and raising up our Surety from the Prison of the Grave, did actually absolve, wobo. Size and apparently acquit him from the whole Obligation to which he had bound = waz iscuhimself, and in discharging him acknowledged full Satisfaction made for us. tried b Who then shall lay any thing to the charge of God's eleit? It is God that uaziev justifieth, who is he that condemneth? It is Christ that died, yea ratheri dönor in
αναςάσεως και that is rifen again.
λος, πώς ανεon, si сévész, südndor oro cincelados óx ki; ci si duceewaòs óx ki, rws isowizaron; die eripos: - 5 di &tigos, máitos a Roń. 8. 3.
6 Rom. 8. 33, 34.
τιαν άπων τυ
Thirdly, it was necessary to pronounce the Resurrection of Christ as an Article of our Faith, that thereby we might ground, confirm, strengthen and declare our Hope. For the God and Father of our Lord Jesus Christ i Pét. 1. 3, 4according to his abundant mercy hath begotten us again unto a lively hope, by the resurrection of Jesus Christ from the dead, unto an inheritance incorruptible and undefited. By the Resurrection of Christ his Father hath been faid to have begotten' hini ; and therefore by the fame he hạth begotten us who are called brethren and co-heirs with Christ. . For if when we were Rom. 1. 10. enemies we were reconciled to God by the death of his Son, much more being reconciled we shall be saved by his life. He laid down his Life, but it was for us; and being to take up his own, he took up ours. We are the Members of that Body of which Christ is the Head ; if the Head be risen, the Members cannot be far behind. He is the first-born from the dead, Col. 1. 18. and we the sons of the Resurrection. The Spirit of Christ abiding in us maketh us the Members of Christ, and by the fame Spirit we have a full Right and Title to rise with our Head. For if the Spirit of him that raised Rom. 8. 11. up Jesus from the dead dwell in us, he that raised up Christ from the dead shall also quicken our mortal bodies by his spirit that dwelleth in us. Thus the Resurrection of Christ is the Cause of our Resurrection by a double Caufality, as an Efficient, and as an Exemplary Cause. As an Efficient Cause, in regard our Saviour by and upon his Resurrection hath obtained Power and Right to raise all the Dead; For as in Adam all die; so in 1 Cor. 15. 22. Christ shall all be made alive. As an exemplary Cause in regard that all Rom. 6. 5. the Saints of God shall rise after the Similitude and in Conformity to the Refurrection of Christ; For if we have been planted together in the likeness of his death, we Jhall be also in the likeness of his resurrection. He shall
Rom. 6. 4.
Phil. 3. 21. change our vile bodies that they may be like unto his glorious body : That 1 Cor. 15. 49. as we have born the image of the earthly, we may also bear the image of
the heavenly. This is the great Hope of a Christian, That Christ rifing from the dead hath obtained the Power, and is become the Pattern, of his Resurrection. The breaker is come up before them, they have broken up and have passed through the gate, their King Shall pass before them, and the Lord on the head of them.
Fourthly, It is necessary to profess our Faith in Christ risen from the Dead, that his Resurrection may effectually work its proper Operation in our Lives.
For as it is efficient and exemplary to our Bodies, so it is also to our Souls. Eiphes. 2. 5. When we were dead in fins, God quickned us together with Christ. And,
as Christ was raised from the dead by the glory of the Father, even fo we Mould walk in newness of life. To continue among the Graves of Sin while Christ is risen, is to incur that Reprehension of the Angel, why seek ye the living among the dead? To walk in any habitual Sin, is either to deny that Sip is Death, or Christ is risen from the Dead. Let then the
dead bury their dead, but let pot any Christian bury him who rose from Ephef. 5. 14. Death that he might live. Awake, thou that sleepest, and arise from the
dead, and Christ Mall give thee light. There must be a spiritual Refur
rection of the Soul before there can be a comfortable Refurrection of the Rev. 30. 6. Body., Blefjed and holy is he that hath part in this first refurrection, on
fuch the second death bath no power,
Having thus explained the manner of Christ's Resurrection, and the Necessity of our Faith in him risen from the Dead, we may eafily give fuch a brief Account as any Christian may underftand what it is be fhould intend when he makes Profession of this part of the Creed; for he is conceived to acknowledge thus much, I freely and fully assent unto this as a Truth of infinite Certainty and absolute Necefsity, That the eternal Son of God, who was crucified and died for our Sins, did not long continue in the State of Death, but by his infinite Power did revive and raise himself, by re-uniting the fame Soul, which was feparated, to the fame Body wbich was buried, and so rose the fame Man: and this he did the third Day from his Death; fo that dying on Friday the sixth Day of the Week, the Day of the Preparation of the Sabbath, and resting in the Grave the Sabbath-day, on the Morning of the First Day of the Week he returned apto Life again, and thereby consecrated the Weekly Revolution of that First Day to a religious Observation until his Coming again. And thus I believe the third day he rose agaim from the dead.
ARTICLE VI. he ascended into heaven, and utteth on the Right
Hand of God the Father Almighty.
HI$ Article hath received no Variation, but only in the Addi.
one transient, the other permanent; one as the way, the other nus in Symb. as the End: the first is Christ's Ascension, the second is his Seffion.
S. Aug. in Enchirid, Maxja
mus Taurin. Chrysol. Author Expos. Symb. ad Catechumenos, Venancius Fortunatus, the Latin and Greek Mss. set forth by the Archbishop of Armagh. S. August. de Fide @ Symb. hath is, Sedet ad dextram Dei Patris; to which was afterwards added omnipotentis. Sedet ad dextram Patris omnipotentis. Eufeb. Gallican. Sedet ad dextram Dei Patris omnipotentis. Etherius Uxam. o Anshor Sermonum dé Tempore, the Greek and Latin Mss. in Bennet College Library.
In the Ascension of Christ these Words of the Creed propound to us Three Considerations and no more: the First of the Person, He, the Second of the Adion, afcended; the Third of the Termination, into Heaven. Now the Person being perfectly the fame which we have considered in the precedent Articles, he will afford no different Speculation but only in Conjun&ion with this particular Action. Wherefore I conceive these Three things necessary and fufficient for the Illustration of Christ's Ascension: First, To thew that the promised Messias was to afcend into Heaven ; Secondly, To prove that our Jesus, whom we believe to be the true Meffias, did really and truly ascend thither : Thirdly, To declare what that Heaven is unto which he did ascend.
That the promised Messias should afcend into Heaven, hath been represented Typically, and declared Prophetically. The High-Priest under the Law was an express Type of the Mejias and his Priestly Office; the Atonement which he made was the Representation of the Propitiation in Christ for the Sin of the World: For the making this Atonement, the High-Prieft was appointed once every Year to enter into the Holy of Holies, and no oftner. For the Lord said unto Mofes, Speak unto Aaron thy brother that Lev: 16. 2. he come not at all times into the Holy place within the Veil before the Mercy-seat, which is upon the Ark, that he die not. None entred into that Holy Place but the High-Priest alone ; and he himself could enter this ther but once in the Year; and thereby shewed that the High-priest of the Heb. 9. 11,18? good things to come, by a greater and more perfeet Tabernacle not made with hands, was to enter into the Holy Place, having obtained eternal redemption for us. The
Jews did all * believe that the Tabernacle did figni- * Ei tis fie this world, and the Holy of Holies the highest Heavens ; wherefore as Carvão merleden che High-Priest did Nay the Sacrifice, and with the Blood thereof did pass 5w, ne tā ir through the rest of the Tabernacle, and with that Blood enter into the Holy sims moterims of Holies ; so was the Meffias here to offer up himself, and being flain to cover end pass through all the Courts of this World below, and with his Blood to enter inquerico into the highest Heavens, the most glorious Scat of the Majesty of God. Xemuste
τι νομοθέτω Thus Chriff's Ascension was represented Typically.
ärder sy maταίας ημάς ο ή άλλων τας βλασφημίας ακέοντας: έκασα δ τέτων είς ημίμησιν και τω]ύπωσιν και όλων, στις άφθόνως ε9ίλια και μ (μέσεως (κοπών, ορήσει γεΓονότα. τώ τε και κάνω τριάκοντα πηγών σας κάμας εις τρία, και δύο μέρη πάσιν ανείς τους ιερεύσιν, ώσσες βέβηλόν τινα και κοινόν τόπον, 7 γω και η θάλεσαν λισημαίνει και τώτα πάσιν is itibac Š restles voieger nóvene derivate To Osw. Due to send degsb évenifalles was a scamos. Joseph. Antiq. I. 5. c. 8. Where it is to be observed, that the place which s. Pau! calls the forf Tabernacle, Josephus terms
a also declared we read in
Bionaóv sva si zo svòm tónov, a common and prophane Place, as representing this World in which we live, and our Life and Conversation here: as the Apostle seems to speak. Heb. 9. 1. Eixe sir izquin oxluni sixeu á peceta na?ęcías só te öytov xoomizóv. For äyrov xbouixôr sanctum seculare. or as the Syriack sjøby swip na domus fan&a mundana, may well be that part of the Tabernacle which represented this world, and therefore termed common and prophane in reSpect of that more holy part which represented Heaven.
The fame Ascension was Prophetically, as the * Psal. 68. 18. Prophet David, a Thou- haft afcended up on high, thou haft led captivity muji necesa- taptive, thou hast received gifts for men: which Phrase" on high, in the rily be under- Language of David fignifying Heaven, could be applied properly to no.o. food of the ther Conquerour but the Messias ; not to Moses, not to David, not to reason of that Joshua, not to any but the Christ; who was to conquer Sin, and Death, high place to and Hell, and triumphing over them to ascend unto the highest Heavens, which more and thence to send the precious and glorious Gifts of the Spirit unto the rour afcended. Sons of Men. The Prophecy of Micah did foretel as much, even in the
Opinion and Confession of the * Jews themselves, by those Words, The
breaker is come up before them : they have broken up and have passed guage of the through the gates and are gone out by it; and their Kings shall pass beProphet is at
fore them, and the Lord at the head of them. And thus Christ's Ascension tributed to God, as Pfal
. was declared Prophetically as well as Typically ; which was our first Consi7.8. ,.70 deration. turn on high, that is in the language of the Chaldee Paraphrase, zin Thyw 25, return to the house of thy majesty; and Psal. 93. 4. .71.77 OND998, the Lord on high is mighty, Chal. Noi mua, in the upper heavens, Psal. 71. 19. Thy righteousness, O Lord, is ann , usque ad excelsum ; the Chaldee again, Xonn nw zy. In the same manner in this place, SAD niby thou haft afcended on high, the Chaldeo Paraphrase transateth yposanpo thou haft afcended the firmament: and he addeth immediately '70n o thou Prophet Moses: get there is a plain Contradiction in that Interpretation ; for if it were meant of Moses it cannot be the Firmament; if it were the Firmament, it cannot be understood of Moses, for he never ascended thither. * This Breaker up is by the Confession of the Jews the Title of the Messias. So the Author of Sepher Abchath Ruchal in his Description of the coming of the Messias maketh ause of this place. And the same appeared farther by that Saying of Moses Haddershan in Bereshit Rabba, pyrus
", the Plantation from above is Mellias, as it is written, the breaker is come up before them, &c. So be on Gen. 40.9. Again we rejoyce? when the Feet of the Shecinah (hall stand upon the Mount of Olives; and again, orban bywa DN :? shall from Hell, and Shecinah in the head, as it is written (Mic. 2. 13.) Their King fall pass before them, and the Lord in the head of them.
Secondly, Whatsoever was thus represented and foretold of the promised Messias, was truly and really performed by our Jesus. That Only-begotten and Eternal Șon of God, who by his Divinity was present in the Heavens while he was on Earth, did by a local Translation of his Humane Nature, really and truly ascend from this Earth below on which he lived, into the Heavens above, or rather above all the Heavens, in the fame Body and the Soul with which he lived and died and rose again.
The Ascent of Christ into Heaven was not metaphorical or figurative, as if there were no more to be understood by it, but only that he obtained a more heavenly and glorious State or Condition after his Resurrection. For whatsoever alteration was made in the Body of Christ when he rose, what
foever glorious Qualities it was invested with thereby, that was not his AfJohn 20. 17. cension, as appeareth by those words which he spake to Mary, Touch me
not, for I am not yet ascended to my Father. Although he had said before John 3. 13. to Nicodemus; No man ascended up to heaven, but be that came down
from heaven, even the Son of man which is in heaven; which Words imply that he had then ascended; yet even those concern not this Ascension.
For that was therefore only true, because the Son of man, not yet conceiyed in the Virgin's Womb, was not in Heaven, and after his Conception by virtue of the Hypostatical Union was in Heaven; from whence speaking after the manner of Men, he might well say, that he had afcended into Heaven; because whatsoever was first on Earth and then in Heaven, we fáv