« PreviousContinue »
λοις αυτό και μαθηγαίς, εδίδαξε ταύτα άπερ ας επίσκεψιν και υμίν ανεδώκαμία: This I take to le, without quetion, that tatus dies which is mentioned by Pliny in his Epift. to Trajan. Affirmabant hanc fuifle suinmam vel culpæ suæ vel erroris. quòd effent foliti stato die ante lucem convenire, carménq; Christo quali Deo canere. Lib. 1o. Ep. 97. Nobis quibus Sabbata extranea sunt & neomeniæ & feriæ à Deo aliquando dilectæ munera comineantstrenæ confonant? lusus, convivia conftrepunt? O melior fides nationum in suam sectam, quæ nullam solennitatem Christianorum fibi vindicat, non Dominicum Diem, non Pentecostem. Tertul. de Idol.c.14. Nam quod in Judaica circumcisione carnali octavus dies observabatur. facramentum eft in umbra atque imagine antè præmiffum, sed veniente Christo in veritate completum. Nam quis odavus dies idem poft Sabbatum primus dies futurus erat, quo Doininus resurgeret & nos vivificaret, & circuncifionem nobis spiritualem daret, hic dies octavus, id est, poft fabbatum primus & Dominicus præceffit in imagine. S. Cnpr. 1. 3. Epist. 8.· Eusebius reports how Constantine taught his Soldiers to observe the Lord's-Day, Kai pe miné par ευχώς η Για καλάλληλος το κυρίαν αληθώς και πρώτων όντως κυρλακώ τε και Cωτήριον, η δη και φωτός και ζωής αθανασίας τε και
la mers is myurov. Orat. de Laudib. Constant. c.9. Quid eft fecunda fabbati nisi Dominica dies quæ Sabbatum sequebatur ? Dies autem Sabbati erat dierum ordine pofterior,-fanctificatione legis anterior. Sed ubi finis legis advenit, & refurrectione fuâ octavum sanctificavit, cæpit eadein prima effe quæ octava est, & octava quæ prima, habens ex numcri ordine prærogativam, & ex resurrectione Domini sanctitatem. S. Ambrof. Enar. in Psal. 47. Dicat aliquis, Si dies observari non licet, & inenfes & tempora & annos, nos quoq; fimile crimen incurriinus, quartam Sabbati observantes, & parafceuen, & diem Dominicain. S. Hier, in Epift. ad Gal. c. 4. X.IO. And S. Aug. in answer to that objection, Nam nos quoq; & Dominicum diem & Pascha folenniter celebramus & quaslibet alias Christianas dierum festivitates. cont. Adimant. c. 16. Dies Dominicus non Judæis fed Christianis resurrectione Domini declaratus eft, & ex illo habere ccepit feftivitatem suam. S. Aug. Epift. 119. Hæc tamen septima erit Sabbatum noftrum, cujus finis non erit vespera, fed Dominicus dies velut octavus æternus, qui Chrifti 'resurrectione facratus eft, æternam non folùm spiritûs verum etiam corporis requiem præfigurans. Idem de Civit. Dei, l. 22. . 30. Dominicum diem Apostoli & 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 abstinentes tantum divinis cultibus ferviamus, dantes fcilicet diei huic honorem & reverentiam propter fpem resurrectionis noftræ quam habemus in illa. Nam ficut ipse Dominus Jesus Chriftus & Salvator resurrexit à mortuis, ita & nos resurrecturos in novissimo die speramus. Autor. Serm. de Tempore, Serm: 251.e paulò poft, Sancti doctores Ecclesiæ decreverunt omnem gloriam Judaici Sabbatismi in illam transferre, ut quod ipsi 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 propterea ipfa dies ab hominibus seculi Dies solis vocatur, quòd ortus eum sol juftitiæ Chriftus illuminet. Heerexs sv tungeroun, tó Cá 56c7ov na taon, i Kuenovú tévesats. Author. Clem. Conftitut. I. 5.6.13. "Oni s det xessicca's '18d zizev v tue (466ctW gondélety, anna iela leaf auto's á až o tñ inéga, hö Kueranny ar egipäras: cys dvasio, gordley, ws. xessisvoi 6 öfugrozisy ʼlgduisaid, 'Swo ar dvd be more aggi Xersợ. Concil. Laodic. Can. 29.
of God rose from the Dead, by the constant Practice of the blessed Apostles, was transmitted to the Church of God, and so continued in all Ages.
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 Mofes 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 fančtifie 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 fame 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 Ægypt: 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. in qua Dominus 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 est illud quod ipfe dixit in Evangelio, Cum autem exaltatus fuero à terra, omnia traham ad me. Hæc est dies quam fecit Dominus, exultemus & lætemur in ea. Omnes dies quidem fecit Dominus, fed cæteri dies possunt esse Judæorum, possunt esse Hæreticorum, possunt esse Gentilium; Dies 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
ere & vivere & federe ad me. Hæc eft dies quam fecim, poffunt effe Hæreticorum.n.
Yesus Christ of the feed of David was raised from the dead. First, Because 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 power 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 him that raised up Jesus our Lord from Rom.4. 24,25: the dead, it will be imputed to us for righteou friefs : 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 nor 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-rently upon ing for thole Sins which we committed, he role from the Dead to 1h
@ge was tu aihe had made full Satisfaction for them, that we believing in him mi
- τίαν πως τα tain Remission of our Sins, and Justification of our Persons, a
g Savery, i' cu his own Son in the likeness of sinful flesh, for fin condemned sin in the flesh, she ag aidd'éin,
r evashoews and raising up our Surety from the Prison of the Grave, did actually absolve, oseb. Alice and apparently acquit him from the whole Obligation to which he had bound tl yap isovhimself, and in discharging him acknowledged full Satisfaction made for us. Baron paciv; b Who then hall lay any thing to the charge of God's elect? It is God that parties justifieth, who is he that condemneth? It is Christ that died, yea ratheri dönen in ons that is rifen again.
:,' ; ;',
.go w Opolwa
ikos, wüs'évéon, si z evéss, südndov Ore duce Tarnos sx ki; vi cincelados óx bill, wãs iscięciên; Mi irigas # s die eniges, wáitas
a Rom. 8. 3. 6 Rom. 8. 33, 34. Siin. ... i Thirdly, It was necessáry, 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, 4: according 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 undefiled. By the Resurrection of Christ his Father hath been said to have begotten' hini ; and therefore by the fame he hath begottenus who are called brethren drid 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 fons 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 Jefus from the dead dwell in us, he that raised up Christ from the dead Jhall 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 Causality; 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. 15:23. Christ Mall 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 shall be also in the likeness of his resurrection. He shall
M m 2
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 Jhall 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. Ephes. 2. 5. When we were dead in fins, God quickned us together with Christ. And, Rom. 6. 4. , as Christ was raised from the dead by the glory of the Father, even fo we
hould walk in newness of life. To continue among the Graves of Sin . 0 while Christ is rifen, is to incur that Reprehension of the Angel, why reek 19 ye the living among the dead? To walk in any habitual Sin, is either to
deny that Sin is Death, or Christ is risen from the Dead. Let then the . dead bury their dead, but let not any Christian bury him who rose from Ephes. 5. 14. Death that he might live. Awake, thou that sleepest, and arife 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. 20.6. Body. Blessed and holy is he that hath part in this first refurrection, on
fuch the fecond death bath no power.
Having thus explained the manner of Christ's Resurrection, and the Neceflity of our Faith in him risen from the Dead, we may easily give füch a brief Account as any Christian may underftand what it is he should 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 Neceflity, 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 separated, to the fame Body which 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 anto Life again, and thereby confecrated the Weekly Revolution of that First Day to a religious Observation until his Coming again. And thus I believe the third day he rose again from the dead.
Hand of God the Father Almighty..
HIS Article name of God. He afcendearineth two diltinthe other "s. Ang in einem
THIS Article hath received no Variation, but only in the Addi.
tion of the Name of God, and the Attribute Almighty; the* An- * Ascendit in cients using it briefly thus, He afcended into Heaven, litteth at ad Legem
ha coelos, sedet the right hand of the Father. It containeth two distinct parts; Patris. Rufi
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 Session.
mus Taurin. Chevrol, Author Expof. Symb. ad Catechumenos, Venantius Fortunatus, the Latin and Greek MSS. for forth by the Archbihop of Armagh. S. Auguft, de Fide o Symb. hath it, 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. e Author 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 Action, afcended; the Third of the Termination, into Heaven. Now the Perfon being perfectly the fame which we have considered in the prece. dent Articles, he will afford no different Speculation but only in Conjunstion with this particular Action. Wherefore I conceive these Three things necessary and sufficient for the Illustration of Christ's Ascension : First, To thew that the promised Mesias was to ascend into Heaven ;. Secondly, To prove that our Jefus, whom we believe to be the true Mefias, did really and truly ascend thither : Thirdly, To declare what that Heaven is unto which he did ascend.
That the promised Meffias should afcend into Heaven, hath been reprefented Typically, and declared Prophetically. The High-Priest under the Law was an express Type of the Mèsias 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. 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. 9.11,137 good things to come, by a greater and more perfekt 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 op fie this world, and the Holy of Holies the highest Heavens ; wherefore as Cxpoño mas labore
vojshe Two che High-Priest did say the Sacrifice, and with the Blood thereof did pafs kw, ne til through the rest of the Tabernacle, and with that Blood enter into the Holy gías porno
2 soxha, Tare of Holies, so was the Meffias here to offer up himself, and being lain to contenuto
Crocin ois mei pass through all the Courts of this World below, and with his Blood to enter inggrico into the highest Heavens, the most glorious Seat of the Majesty of God. xrápido, Thus Christ's Ascension was represented Typically. .
ärdege aj Mato ταίως ημάς ο τ άλλων τας βλασφημίας ακύονταςέκασα δ τέτων είς Xημίμηση και διωγύπωσιν και όλων, στις άφθόνως
Since we are Cewerews Crotein, bekor yelovóta. thú te gs Cxlw' tesárovle stikov om vaspects ris reia, sy do miga mürry rois isgewow, Modele Bébraóv tid tij Xosón Téton, pou ylü sê Jardwai dronuaiset rygg Tu Ta wãous isu éx16x76. The Q Testha Kolegen mórw merivegte The Orwe, Dace to say sagtubo dvoriCaloo much as proof. Jofeph. Ansig. 1. 5. 6. 8. Where it is to be observed, that the place which s. Paul calls the firs Tabernacle, Josephus terms
Bíonnóv ona x' xotvò Tótov, 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 Sivere wgúrn onlwri dexardirala naletines üylov xoomixóv. For ärylov xbouixón sanctum seculare. or as the Syriack windy NW77 m2 domus fancta mundana may well be that part of the Tabernacle which represented this world, and therefore termed common and prophane in re Spect of that more holy part which represented Heaven.
the Plantation from above alsba, Gen. 44. 18. Simona cunt of Olives; and again
The fame Ascension was also declared Prophetically, as we read in the a Psal. 68. 18. Prophet David, 'a Thou hast ascended up on high, thou haft led captivity This place captivé, thou hast received gifts for men: which Phrase on high, in the rily be under-Language of David signifying Heayen, could be applied properly to no.o. stood of the ther Conquerour but the Mejias ; not to Mofes, not to David, not Messias, by realon 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 no on and thence to send the precious and glorious Gifts of the Spirit unto the ther Conquerour afiended. Sons of Men. The Prophecy of Micah did foretel as much, even in the For that. Opinion and Confession of the * Jews themselves, by those words, The in ons the lan" 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 fall pass beProphes is at fore them, and the Lord at the head of them. And thus Christ's Afcenfion God, as Pfal. was declared Prophetically as well as Typically ; which was our first Confi7.8. T'U deration. On return on high, that is in the language of the Chaldee Paraphrase, zin yhdw ab, return to the house of thy majesty; and Pfal. 93.4: .7179 an n 7, the Lord on high is mighty, Chal. Nonn mua, in the upper heavens, Pfal. 71. 19. Thy righteousness, O Lord, is ons ty, usque ad excelsum ; the Chaldee again, XODO DW 7y. In the same manner in this place, SND niby thou hast ascended on high, the Chaldeo Paraphrase translateth ypo3 anpSD thou haft afcended the firmament: and he addeth immediately 2 JUN o thou Prophet "Mofes : yet there is a plain Contras diction 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. Sở the Author of Sepher Abchath Ruchal in his Description of the coming of the Messias maketh use of this place. And the same appeared farther by that Saying of Moses Haddershan in Bereshit Rabba, gyrus 10.
75 ygn by "aw nung bynbozyus o n 17 John The Plantation from below is Abraham, the Plantation from above is Messias, as it is written, the breaker is come up before them, &c. So be on Gen. 40. O. Again the samé Bereshit Rabba, Gen. 44. 18. Sind 777 by 07932 37 minynwy DnD IN MID When shall we reiovce? when the Feet of the Shecinah shall stand upon the Mount of Olives; and again, ban byw nas :OWNT) 171771 DITUD2 D20ny W OVN 71771 OD TID When ? when the captives shall afcend from Hell, and Shecinal in the head, as it is written (Mic. 2. 13.) Their King Mall pass before them, and the Lord in the head of them.
Secondly, Whatsoever was thus represented and foretold of the promised Mesias, was truly and really performed by our Jesus. That Only-begotten. and Eternal Son 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
soever glorious Qualities it was invested with thereby, that was not his AlJohn żo. 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 imc ply 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 conceived
in the Virgin's Womb, was not in Heaven, and after his Conception by vir· tue of the Hypoftatical 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 say