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17. 23.

20. 19. Mark 9. 31.

IO. 34.

'18. 33:

concluded how long our Saviour was dead or buried before he revived or rose again. It is written expresy in St. Matthew, that as Jonas was three days Mat. 12. 40 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 some 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 same Truch is delivered; as when our Saviour faid, After Mat. 27. 63. three days I will rise again: And again, Destroy this Temple, and in three Mark 8. 32. days I will build it up, or, within three days I will build another made 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, thar 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 in which he died is one, and the Day on which he arose is another, and consequently there could be but one Day and two Nights between the Day of his Death and of his Resurrection. As in the Case of Circumcision, the Luke 9: 22. Male Child eight Days old was to be circumcised, in which the Day on

2.4. 7, 46. which the Child was born was one, and the Day on which he was circum- Asis 10. 40. cised was another, and so there were but fix complete Days between the Day. These feveof his Birth and the Day of his Circumcision. The Day of Pentecoft was ral Phrases the fiftieth Day from the Day of the Wave-offering ; but in the Number of are used; firs, the fifty Days was both the Day of the Wave-offering and of Pentecost inclu- was ina" she ded; as now among the Christians still it is. Whitsunday is now the Day heart of the of Pentecost, and Eafter-day the Day of the Resurrection, answering to

μέρας, και τους that of the Wave-offering ; but both these must be reckoned to make the výslees

; fecondNumber of fifty Days. Christ then who rose upon the first Day of the ly, that he Week (as is confessed by all) died upon the sixth Day of the Week before : non reisiminelFor if he had died upon the fifth, he had risen not upon the third, but the cos thirdly, fourth Day, as † Lazarus did. Being then it is most certain that our Sa-that he would

rebuild this viour rose on & the third day, being according to the constant Language of the Greeks and Hebrews; he cannot be said to rise to life on the third in muocais

and dice teñv Day, who died upon any other Day between which and the Day of his

ημερών: and Resurrection there intervened any more than one Day: Therefore those lafily, that he other forms of Speech which are far less frequent, must be fo interpreted here the hili as to be reduced to this Expression of the third day so often reiterated.

neral and conftant Form of speech. | Lazarus is said to be 787627cü@, four days dead, that is counting the Day on which he died, and the Day on which his sister spake so to our Saviour at his Sepulchre. And being he was raised then, he rose tj Te7d27 meięę, the fourth Day. Our Saviour rose rñ rebrna spécs, and therefore he was terlcüwhen he arose; and so the Fathers call him, as you may observe in the Words last cited out of Athanafius. # As we read in Plutarch, Loasts ó Ofw looQuizábave, sej Tercü@ non mei tas tapas outils devle[xe. De his qui serò pun. And of thar Spirit in a Bory possessed, who hated all Women, ires ni ywna wei in otrl Geros, terlaío xejjúo yaundzioa étézw. Philoftrat. l. 3- 12. What this restacou is, the Greek Grammarians will teach us. Ilegs ñ có cócu dravo to reix to you ή τέασαρα, προς και πόσον το τρίτον ή τελάρλον επί τάξεως, προς και το ποσον το τείλαίον ή τείας/αίον, οίον προς το ποσαιαπ' ερανέ πάρς και απαντήσή το, τρελαίΘ- τυχόν ή τελαρωτG-, ήγαν τρίτω ημέραν έχω αφ' και πάρειμι ή τελάρ7ίω. Schol. Eurip. Hecuba. Teslcão 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 so because the second Accession is upon the third Day from the first, and the third from the second, &c. In which café there is but one Day between, in which the Patient is wholly free from his Disease: From whence as mier and restaörão is the same in the Language of the Physicians. This is excellently expressed by Alexander Aphrodifæus in that Problematical Question, al' ti o ji restaña c'x Feguš xung galuóux , xj čx wy hasi zócar só valencu'veruv xoak, angga

' μίαν κινεί: ο αμφημερινός, έχων πεδησαν το φλέ μα τη βαρύτητα και ψυχρότητα καθ' ημέραν ο τελαρω- δια δύο ημερών micwi, Probl. 10. 1.2. The Quotidian Ague hath its Accessions xao xinesoger. the Terrian ag micev (lub. nuéeyy) after one Day of perfect Intermission; the Quartan dice deo juegão mécar. In the same manner he mentions the Himalatev, the Edoucos, and cuvalaio in all which this is constaníly observable, that the Days of perfect intermission are ferier by two, than the number in the name of the Fever : For if the Fever be a reilua, the Day of Intermission is best one, if

Earth τράς η

of Temple cu ter

is the most ge

7172g7c @ two, if afuxlaqo three, if it doucro five, if (walaão seven. Thus if our Saviour were one whole Day in the Grave, and died the Day before, and rose the Day after, he did rise restaño. if he were two whole Days in the Grave, he rose 717437 . So Aristotle, Aldri ó vuxleesvos Bogeces terras o dónd; wóznegu öra dmo peixence's tej ceteros coxñs ; ý zestn ä reformos. Probl. 14. Sect. 26. rõ reérn therefore and restaños is the same. For from reain comes tesiaios, and from tele?n, Telagatos, in which juica, is always understood. T87&p?cãos, teleanpeegos, Suidas. Tesicãos then is Teostesgos couperos teicamos, die zeitns and 367.37 años, de 7o7eins. Thus being Christ did certainly rise on tein nmigo, he did rise according to the Greeks tei) cüos and according to the same then he must also rise agus ride. That is, one Day only interceding between the Day of his Death, and the Day of his Resurrection.

guage, not used

1

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

temple

, that is, the third Day after he tarried behind in Jerusalem. And * A Night and a Day in the when we read, that he was three Days and three Nights in the Heart of the Hebrew Lan, Earth, we must not look upon these Nights as * distinct from the Days, but

as Mofes spake, the evening and the morning, that is, the Night and the to Compositions, 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 egy or sureg- many Days: Nor must we imagine that those three Days were compleated νύκλιον, after our Saviour's Death, and before he rose ; but that upon the first of those

573 three Days he died, and upon the last of those three Days he rose. As no" 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 f eight Days: Nor were there any more than six whole Days beenough God" tween the Day of his Birth and the Day of his Circumcision; the one upon 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 he called

Appointment of David were to minister before the Lord eight Days, wherenight, yet at as every Week a new Course fucceeded, and there were but seven Days the same time Service for each Course, (the Sabbath on which they began, and the Sabbath that night on which they went off

, being both reckoned in the eight Days ;) so the Day on which the Son of God was crucified, dead, and buried, and the Day the same word on which he revived and rose again, were included in the Number of three or in the Days. And thus did our Saviour rise from the Dead upon the third Day ptoSamen meter bort perly, and was three Days and three Nights in the Heart of the Earth" # fythe Natural necdochically. and Artificial Day. And the Evening and the Morning are sometimes put instead of the Day; as Dan. 8. 14. Sobe pa any zy MINN wsun Unto two thousand and three hundred days, and verse 26. panvi anyn xon, 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 a 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 Expositions of the IVords 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. 'Huingv drλονότι σαρ' όλον ή λόfoν ειρησομύοις εκ οκ τ ημέρας αυτής μόνης Cωεσώσαν, αλλά και τ νυκτός κρήνε' καθάπες &ν και τμώα τριάκοντα ημερών είναι λίΓον, και μόνον τέτον τ κρόνον όν υπέρ γης ο ήλιο- φαίνεθ προσαορούοντες ήμέραν, αλλά και τη νυκτός αυτω προςιθέντες, έτως δε πως και τ ιαυτον πέντε και εξήκονα και τριακοσίων ημερών είναι φαμού. De Criibus, 1. 2. This is observed by S. Basil to be also the Custom of the Scriptures, upon these words in Genesis, 'Eyfúe?o šv embogs, igfúe?. πρωί, η ημερονύκλιον λίγο: έκ έτι προσηγόρευσεν, ημέρα και νύξ, αλλα του επικρατένλι τ' πάσαν προσοΓορίαν απένειμε. Ταυτω αν και ο πάση γραφή f Cωήθειαν ευρoις ώ τη τα κρύνε μετρήσς, ημέρας αριθμημβρίας όχι 3 και νύκλας τ ημερών. In

Now being generally in all computations of Time, as S. Bafil observeth e tñ iš xe vo uszęścs, 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, &c. Being three Days in the Language of the Scripture are said to be fulflled 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 Person spoken of did continue dead till the third day. a Dan.8. 14. b Luke 2. 21.

As we read of the Circumcision of our Saviour, innhat roav sjubogo ox7d fo of Zachary, as it is at noe ai ruéegen op 267oprias aurii and though the Number ox7e 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, Astaže 3 uia waleias draxové at Θεώ επί ημέρας οκτώ λι Cαςτάτε επί (αοσ αον. # so s. Hierome on Jonas 2. 1. Et erat Jonas in ventre piseis tribus diebus & tribus noctibus : Hujus loci mysterium in Evangelio Dominus exponit, & fuperfluum eft vel idipsum vel aliud dicere. Hoc soluin quærimus , quomodo tres dies & tres noctes fuerit in corde

was called Day. So that

Hexam. Hom. 2.

terræ,

terræ. Quidam agoxoki, quando sole fugiente, ab horà sextâ usque ad horam nonam nox successit diei, in duas dies & noctes dividunt, & apponentes Sabbatum, tres dies & tres noctes æftimant fupputandas: nos verò (iewexoozexãs totum intelligamus à parte ; ut ex eo quòd as agoxslim mortuus eft, unam diem fupputemus & noctem, & Sabbati alteram; tertiam verò noctem, quæ diei Dominicæ nuncupatur, referamus ad exordiurn diei alterius: nain & in Genesi nox præcedentis diei (add non) est sed fequentis, id eft, principium futuri, non finis præteriti. To the fame purpose s. Augustine : Ipsum autem triduum non totum & plenum fuifle Scriptura teitis est; fed primus dies à parte extremâ totus annumeratus est; dies verò tertius à parte primà & ipfe totus; medius autem inter eos, i. e. secundus dies absolutè totus viginti quatuor horis fuis, duodecim nocturnis, & duodecim diurnis. Crucifixus eft enim primo Judæorum vocibus horâ tertiâ, cum esset dies sexta Sabbati. Deinde, in ipsa cruce suspensus est horà sextâ, & spiritum reddidit horâ nonâ. Sepultus est 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 fit contra Evangeliun Johannis, ut horâ tertiâ ligno suspensus intelligatur, totum diem primum non comprehendis. Ergo à parte extremâ totus computabitur, ficut tertius à parte primâ. Nox enim usque ad diluculum quo Domini resurrectio declarata eit, ad tertium diem pertinet. de Trinit. 1. 4. c.6. And after him Leo the Great : Ne turbatos Discipulorum animos longa mæltitudo cruciaret, denunciatam tridui moram tam mirâ celeritate breviavit, ut dum ad integrum secunduin diem pars primi novissima & pars tertii prima concurrit, & aliquantuin temporis spacio decidcret, & nihil dierum numero deperiret. De Refur. Domini, Serm. 1. Isidor. Peluf. Epift. 114. l. 1.

This is fufficient 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 Resurrection. 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 delivered and 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 expresly called the * Preparation ; as we read, they therefore laid Jefus in the Garden, a because of the Jews preparation day, for the fepul* Teleoxdleri, chre was nigh at hand, And 6 the next day that followed the preparation, Parasecue in

terpretatur the chief Priest and Pharisees asked a Guard. Now this Day of Prepara

preparatio, tion was the Day immediately before the Sabbath or some other great Feast faith s. Auof the Jews called by them the Eve of the Sabbath or the Feast , guftine; and and therefore called the Preparation, because on that Day they did prepare Language is whatsoever was necessary for the celebration of the following Festival, ac- fignifieth genecording to that Command in the case of Manna, It shall come to pass that rally any Preon the sixth day they Mall 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- foecer : but in fore the Sabbath and other Festivals, at this time it had both relations: For nifeth raiber

the Time in which preparation was made, as Luke 23. 54. Kai suées le a gyoróun. and that Preparation among the Jews for the Sabbath; as S. Mark 15. 42. 'Erei li agorsun ö isi negoccia7o. and in the Edici of Augustus Cæfar, ilyúzs Te vej quo doveio e Céblativ

, rñ weg twórns an gcoxon dans cegos curéons. Jud. Ant. l. 6. c. 10. which is zeell expressed by Synefius, Ep. 4. Ημέρα και έν ώ, ώ τινα αξεσιν οι Ιεδαιοι ελασκόλώ. τη νύκτα τη μετ' αυτίω ημέρα λογίζοντκαθ' δω έδενί θεμίς εσί, νεργών έχαν τ' χώρα, αλλα τιμώνες διαφεροντως αυτίω άξεσιν απραξίων. This ασκευή οf the Hebrews was answerable to the cena pura of the Gentiles, as the old Glossary, Cæna pura, Togo & Ec?ov, c in Glog: Latino-Arabico, Parafceue cæna pura, id est, præparatio quæ fit pro sabbató. From whence some of the Fathers so interpret the Eves of the Jewish Sabbaths, as Tertullian, Dies observatis & menses & tempora & alinos & 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 ufitatius apud nos vocant, facere tale quid non licebat. š. Aug. Tract. 76. in Joh. And the ancient Transators of the Greek Fathers did use the Latin cæna pura for the Greek afgeron. As the Interpreter of S. Chryfoftom, Serm. in Natalem Joh. Bapt. Quâ enim die conceptus est Dominus, eâdem die & passus est; câdem ipsâ die cena pura fuit, in quâ & luna quarta decima occurrit. So likewise the old Interpreter of Irenæus, Parasceue quæ dicitur cæna pura id eft, fexta feria, quam & dominus ostendit palsus in ea. Iren. I. 5. 6. 23. O lib. 1. Moheni sextâ die dixisse, quæ est in cæna pura. As therefore the cana pura among the Gentiles was that Time in which they prepared and Janetified themselves for their sacred solemnities, so the Jews did make use of that word to signifie their Sanctificarion, and of the Greek agyoxsly to testife the Preparation of all things used on their Holy Days, upon the Eve thereof, or Day before. Parafceue Latinè præparatio eft, sed isto verbo Græco libentiùs utuntur Judæi in hujusmodi observationibus, etiam qui magis Latinè quam Græcè loquuntur. saith s. Aug. Tra£t. 117. in Job. So that the same Father testifieth that the Jews speaking Latin in his Time, did sometimes use parasceue, sometimes cæna pura, for their Eve of Preparation. Otherwise in their own Language they called it 217y or nany; by which generally they understood the fixth Day of the Week, the Day before the Sabbath. For so they reckoned the Days of the Week in Bereshit Rabba, hawa in the first of the Week, von the

, , , . Thus Hebrew Nnany, in Greek agorsen, 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 nawn any, and 110 cmn any, as agoróun 78 Ca66áte, and a gonos iš Nege. 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 luch was the Day of Preparation on which our Saviour was crucified. a Joh. 19. 42. b Mat. 27. 62.

c Exod. 16.5 first,

first, it was the Preparation to a Sabbath, as appeareth by those words of • Mark 15. 42. St. Mark, 2 Now when the even was come, because it was the preparation, b Luke 23.54. that is, the day before the sabbath; 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 saith, when Pilate sate down in the Judgment-feat, it was

the preparation of the passover. And that the great Paschal 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 Ορατε πώς ninyos third must consequently be the * eighth or the first of the next Week. veš Caosalce εμοί δεκα αλλα α πεποίηκα, ω φώ καταπαύσας τα πάντα άρχω ημέρας ογδόης ποιήσω. ό έσιν άλλο κόσμο αρχώ· διο και άτομαι τ' ημέραν τ' ογδόων εις ευφροσώω, ν ή και ο Ιησές ανέση εκ νεκρών, και φανερωθείς ανέβη εις τας εκανες. Barnaba Lpift . c. 11. 'H xv † wyouzece dix av cévár ANTIS Xuerax dogdoedd si muerers ronds 9. Theodorus, Epift

. 1.. 'H 5 isτολή τ αειλομής κελόύασα τη ογδόη ημέρα εκ παντος αειθέμνειν τα βινώ μίμα, τύπG- ω τ αληθινής αειθομής και αειεμήίημα Στο σπλάνης και πονηρίας, δια τα από νεκρών ανασάνης- ω μια ζαββάτων ημέρα Ιησε Χρισ8 τ8 Κυριά ημών. Μία γη (αββάτων πρώτη μούσα τ πασών ημερών στ αριθμόν πάλιν τ πασών ημερών η κυκλοφορίας, ογδόη καλά), και πρώτη ετα mifit. Juftinus Dial

, cum Tryphone. Cùm in feptimo die Sabbati nomen fit & observantia conftituta, tamen nos in octava die quæ & ipfa prima est, perfecti Sabbati festivitate lætamur. S. Hilar. Com. in Psal. Prol. Hæc octava sententia quæ ad caput redir, perfectumque hominem declarat, fignificatur fortaffè & circumcifione octava die in veteri Testamento, & Domini resurrectione poft Sabbatum, quòd est utique octavus idemque primus dies. S. Auguft. de Serm. Dom. in monie, . . . ΙΙ. Και το έθ- και το τρίπον ημάς απαιτεί πάσαν Κυριακίω τιμάν και ο ταύτη πανη Γυρίζαν, επειδήπερ ω ταύτη ο ΚύρμG- ημών Ιησάς Χρυσός τ οκ νεκρών ανάσασιν ημίν επενζανίσε· διό και ταϊς ιερείς γραφείς και πρώτη κέκλη 5, ως αρχη ζωής ημών υπάρχεσα, και ογδόη, άτε υπερβεβηκα στ Ιεδαίων Cαβαλισμόν. Τheophilus Alexand.

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The next Character of this third Day is the expression of the time of the Mark 16. 1,2. Resurrection 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. Upon.the Luke 24.1. first day of the week early in the morning, faith St. Luke. The first day of John 20. I. "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, about the 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 fet 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 Delut.5.15. find this particular Cause assigned, Remember that thou wast a servant 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,

com

commanded thée to keep the Sabbath-day. Now this could not be any spe-
cial Reason why the Jews should observe a Seventh Day ; first, because in re-
ference to their Redemption, the Number of Seven had no more relation than
any other Number ; secondly, because the Reason of a Seventh' Day was be-
fore rendered in the Body of the Commandment it felf. There was there-
fore a double Reason rendred by God why the Jews should keep that Sabbath
which they did ; one Special, as to a Seventh Day, to shew 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 Observatice 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 Crea-
tion. 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 ; so
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 fame God who created
the World, and rested on the Seventh Day: For by him all things were cre-Coloff. 1. 16.
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 Observation was performed providentially, rather by the Design of
God than

any

fuch Inclination or Intention of their own : For the same day, John 20.19. faith the Evangeiift, 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 absent ; 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, afts 2. 1. 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 Acts 2. 41. about three thousand Souls. The fame Practice of Convening we

find
tinued in the following Years : For upon the first day of the week, when the Acts 20. 7.
disciples came together to break bread, Paul preached unto them : and the
fame Apostle gave express Command concerning the Collection for the Saints
both of the Churches of Galatia and of Corinth; Vpon 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
Apostles, this First Day of the Week came to have the Name of the Lord's-
Day, 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, * Ti ni ndio

Assopefur spés which the Jews did fanctifie, ceased, and was buried with our Saviour ; and

βα σαν7ων και in the stead of it, the Religious Observation of * that Day on which the Son mózes in cilçois

ωμόνων επί το αυτό (νέλευσις γίνε2. Jultin Mart. Apol. 2. σ paulo pot, Tην 5 τε' ηλία καιμίραν κοινή πάνες τ' Coίλούσιν ποιήμεθα, επειδαν πρώτη έσιν ημέρα αν και ο Θεός το σκότG- και τ' ύλω τρέψας, κόσμον εποίησε και Ιησες Χριςός ημέτερG- Σωτής τή τη amięçe e'x vixção ávísa. Tã qS og Kegvinžs iscupaloas citov, si am mo? co 7 Kogvirki, fris isi 'Haix Ozreis tois anoss

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