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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," which was also the first day of the week, “ they were all with one accord in one place ;" (Acts ii. 1.) and having received the promise of the Holy Ghost they spake with tongues, preached the Gospel, and “ the same day were added unto them about three thousand souls.” (Acts ii. 41.) The same practice of convening, we find continued in the following years: For “upon the first day of the week, when the disciples came together to break bread, Paul preached unto them :” (Acts xx.7.) 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." (1 Cor. xvi. 2.)
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 St. John, who says of himself in the Revelation, “I was in the spirit on the Lord's-day.” (Rev. i. 10.) And thus the observation of that day, which the Jews did sanctify, ceased, and was buried with our Saviour; and in the stead of it, the religious observation of that day on which the Son of God rose from the dead,* by the constant practice of the blessed apostles, was
Tỹ Toũ ýliov Xeyouévy nuépą táv- stianorum sibi vindicat, non Dominiτων κατά πόλεις ή αγρούς μενόντων cum Diem, non Pentecostem? TerÉTÈ tò avto ovvédeuou yiverat. Justin. tull. de Idol. c. 14. . Nam quod in Nlart. Apol. ii. p. 98. and paulo post: Judaica circumcisione carnali octavus Την δε του ηλίου ημέραν κοινή πάντες dies observabatur, sacramentum est την συνέλευσιν ποιούμεθα: επειδή πρώτη in umbra atque imagine ante pretotiv ňuépa, év o Ocòs TÖ OKÓTOS Kaè missum, sed veniente Christo in veriτην ύλην τρέψας, κόσμον εποίησε, και tate completam. Νam quia octavus 'Ιησούς Χριστός και ημέτερος Σωτήρ τη dies iden post Sabbatum primus dies αυτη ημέρα εκ νεκρών ανέστη. Τη γαρ futurus erat, quo Dominus resurgeret
pò tñs Kpouxñs totaúpwoav avròv, kai et nos vivificaret, et circumcisionem τη μετά την Κρονικήν, ήτις εστίν Ηλίου nobis spiritualem daret, hic dies ocημέρα, φανείς τους αποστόλους αυτού tavus, id est, post sabbatum primus Kad uaontais, édidate raõtè, inep els et Dominicus præcessit in imagine.' ÉTÍOCELı xai úuiv åvedúkajev. p. 99. S. Cyprian. I. iii. ep. 8. al. ep. 59. This I take to be, without qucstion, Eusebius reports how Constantine that status dies which is mentioned taught bis soldiers to observe tlies by Pliny in his epistle to 'Trajan: Lord's-day: Kai pèp kai ňuépav súxőv • Affirmabant banc fuisse summam ryciobai karátnov Triv rupiav åknows vel culpæ suæ vel erroris, quod es- kai mpúrny, ÖVTWG KVPlaKv té kaì owthSent soliti stato die ante lucem con- ριον, την δή και φωτός και ζωής αθαναvenire, Carmenque Christo quasi Deo. σίας τε και αγαθού παντός επώνυμον. cancre.' l. x. ep. 97. "Nobis, quibus Orat. de Laudib. Constant. c. 9. Quid Salibata extranea sunt et neomeniæ est secunda sabbati, nisi Dominica et feriæ a Deo aliquando dilectæ, dies quæ Sabbatum sequebatur?: mudera commeant? strenæ cousa. Dies autem Sabbati erat dierum nant? lusus, convivia constrepunt?'O? ordine posterior, sanctificatione legis melior fides nationum in suam ses anterior. Sed ubi finis legis advenit, ctam, quæ nullam solennitatem Chris et resurrectione sua octavum sancti
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 perpetual badge and cognizance of his Church. As God spake by Moses to the Israelites, “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 sanctify you;" (Exod. xxxi. 13.) 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 as 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 Egypt; 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 worficavit, coepit eadem prima esse quæ ut in eo a terrenis operibus vel mundi octava est, et octava quæ prima, illecebris abstinentes, tantum divinis habens ex numeri ordine prærogati- cultibus serviamus, dantes scilicet vam, et ex resurrectione Domini diei huic honorem et reverentiam sanctitatem.' S. Ambros. Enar. in propter spem resurrectionis nostræ Psal. xlvii. §. 1. Dicat aliquis, Si quam habemus in illa. Nam sicut dies observari non licet, et menses et ipse Dominus Jesus Christus et Saltempora et annos, nos quoque simile vator resurrexit a mortuis, ita et nos crimen incurrimus, quartam Sabbati resurrecturos in novissimo die speobservantes, et parasceuen, et diem ramus. Auctor Serm. de Tempore, Dominicam.' S. Hier. in Epist. ad Serm. 251.' al. 280. §. 2.
Sancti Gal. c. 4. ver. 10. And St. Augustin doctores Ecclesiæ decreverunt omin answer to that objection: *Nam nem gloriam Judaici Sabbatismi in nos quoque et Dominicum diem et illam transferre; ut quod ipsi in figura, Pascha solenniter celebramus et quas. nos celebraremus in veritate.' Ibid. libet alias Christianas dierum festivi- ' Dominica nobis ideo venerabilis est tates.' cont. Adimant. c. 16. • Dies atque solennis, quia in ea Salvator Dominicus non Judæis sed Christi- velut sol oriens, discussis infernorum anis resurrectione Domini declaratus tenebris, luce resurrectionis emicuit, est, et ex illo habere coepit festivi. ac propterea ipsa dies ab hominibus tatem suam. S. August. Epist. 119. sæculi Dies solis vocatur, quod ortus al. 35. §. 23, Hæc tamen septima eum sol justitiæ Christus illuminet.' erit Sabbatum nostrum, cujus finis Max. Taurin. 'de Pentecost. Hom. 3. non erit vespera, sed Dominicus dies. Περιέχει ούν η μεν παρασκευή προς το velut octavus eternus, qui Christi, σάββατον την ταφήν, η Κυριακή την resurrectione sacratus est, æternam åváoTaoiv. Auctor Clem. Constitut. non solum spiritus, verum etiam cor- I. v. c. 13. "Ori où dei Xploriavoùs poris, requiem præfigurans.' Idem, de 'lovdatelv kai év tý oaßBáru gyóáleLv, Civit. Dei, 1. xxii. c. 30. §. 5, • Do- αλλά εργάζεσθαι αυτούς εν τη αυτή minicum diem Apostoli et Apostolici ημέρα την δε Κυριακήν προτιμώντας, viri ideo religiosa solennitate haben- είγε δύναιντο, σχολάζειν, ως Χριστιανοί dum sanxerunt, quia in eodem Re- ei dè cùpnJetev 'Ioudaiotai, žotwoAY demptor noster a mortuis resurrexit. åvágeua tapà Xplotų. Concil. Lao-. Quique ideo Dominicus appellatur, dic. Can. 29.
ship of God: so all which profess the Christian religion are known publicly to belong unto the Church of Christ by observing the first day of the week upon which Christ did rise from the dead, and by this mark of distinction are openly separated from all other professions.*
That Christ did thus rise from the dead, is a most necessary Article of the Christian faith, which all are obliged to believe and profess, to the meditation whereof the apostle hath given a particular injunction. “ Remember that Jesus Christ of the seed of David was raised from the dead.” (2 Tim. ii. 8.) 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.” (2 Cor. xiii. 4.) By this resurrection from the dead, he “was declared to be the Son of God;" (Rom. i. 4.) and 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." (Acts xiii. 33.) In his death he assured us of bis humanity, by his resurrection he demonstrated his Divinity.
Secondly, By his resurrection we are assured of the justification of our persons; and “if we believe on him that raised up Jesus our Lord from the dead,” it will be "impated to us for righteousness;" for he was delivered for our offences, and was raised again for our justification.” (Rom. iv. 24. 22. 25.) 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 sinner, he had not died; had he been a sinner, he had not risen again: but dying for those sins which we committed, he rose from the dead to shew that he had made full satisfaction for them, that we believing in him might obtain remission of our sins, and justification of our persons. “God, sending his own Son in the likeness of sinful flesh for sin, condemned sin in the flesh," (Rom. viii. 3.) and raising up our surety from the prison of the grave, did actually absolve, and apparently acquit, him from the whole obligation to which he had bound himself, and
* ! Quid hac die felicius, in qua nis, dies Christianorum, dies nostra Dominus Judæis mortuus est, nobis est.' Explan. in Psal. 117. sub nomine resurrexit? in qua Synagogæ cultus Hieron. occubuit, et est ortus Ecclesiæ ; in + St. Chrysostom excellently upon qua nos homines fecit secum surgere that place: "Opa Tūs tijv airiav eitwy et vivere et sedere in coelestibus, et του θανάτου, την αυτήν και απόδειξιν impletum est illud quod ipse dixit in της αναστάσεως ποιείται. .
Δια τί γαρ Evangelio, Cum autem exaltatus fuero εσταυρώθη, φησίν ; ού δι' οικείαν αμαρa terra, omnia traham ad me. Hec τίαν και δήλον εκ της αναστάσεως ει est dies quam fecit Dominus, exsulte- γάρ ήν αμαρτωλός, πώς ανέστη; ει δε mus et lætemur in ea. Omnes dies ανέστη, εύδηλον ότι αμαρτωλός ουκ ήν ει quidem fecit Dominus, sed caeteri dies δε αμαρτωλός ουκ ήν, πώς εσταυρώθη; possunt esse Judeorum, possunt esse δι' ετέρους ει δε δι' ετέρους, πάντως Hæreticorum, possunt esse Gentili- åvéorn. Hom. 9. in Epist. ad Rom. um; dies Dominica, dies resurrectio
in discharging him acknowledged full satisfaction made for us. “Who then shall lay any thing to the charge of God's elect? It is God that justifieth, who is he that condemneth? Itis Christ that died, yea rather that is risen again.” (Rom. viii. 33, 34.)
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, according to his abundant mercy, bath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead, unto an inheritance incorruptible and undefiled.” (1 Pet. i. 3, 4.) By the resurrection of Christ his Father hath been said to have begotten him; and therefore by the same he hath begotten us, who are called brethren and coheirs with Christ. “ For if when we were enemies, we were reconciled to God by the death of his Son, much more being reconciled we shall be saved by his life.” (Rom. v. 10.) 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. i. 18.) and we “the sons of the resurrection.” The Spirit of Christ abiding in us maketh us members of Christ, and by the same Spirit we bave a full right and title to rise with our Head. “ For if the Spirit of him, that raised 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.” (Rom. viii. 11.) 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 Christ shall all be made aliye.” (1 Cor. xv. 22.) As an exemplary cause, in regard that all the saints of God sball rise after the similitude and in conformity to the resurrection 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.” (Rom. vi. 5.) He “shall change our vile bodies, that they may
be fashioned like unto his glorious body:" (Phil. iii. 21.) that " as we have borne the image of the earthy, we may also bear the image of the heavenly.” (1 Cor. xv. 49.) This is the great hope of a Christian, that Christ rising 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, and are gone out by it, and their king shall pass before them, and the Lord on the head of them." (Micah ii. 13.)
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 ex
emplary to our bodies, so it is also to our souls. “When we were dead in sins, God quickened us together with Christ.” (Eph. ii. 5.) And," as Christ was raised from the dead by the glory of the Father, even so we should walk in newness of life.” (Rom. vi. 4.) 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?” (Luke xxiv.
5.) 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,” (Matt. viii. 22.) but let not any Christian bury him, who rose from death, that he might live. “Awake, thou that sleepest, and arise from the dead, and Christ shall give thee light.” (Eph. v. 14.) There must be a spiritual resurrection of the soul, before there can be a comfortable resurrection of the body. “Blessed and holy is he that bath part in this first resurrection; on such the second death hath no power.” (Rev. xx. 6.)
Having thus explained the manner of Christ's resurrection, and the necessity of our faith in him risen from the dead, we may easily give such a brief account, as any Christian may understand, 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 necessity, 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 reuniting the same soul which was separated to the same body which was buried, and so rose the same man: and this he did the third day from his death; so 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 unto 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 AGAIN FROM THE DEAD.
He ascended into heaven, and sitteth on the right hand of
God the Father Almighty. This Article hath received no variation, but only in the addition of the name of God, and the attribute Almighty ; the ancients using it briefly thus, * He ascended into heaven, sitteth
• Adscendit in cælos, sedet ad §. 30. S. August. in Enchirid. §. 14. dexteram Patris.' Ruffin. in Symb. Maximus Taurinens. Hom, de expos.