The character of the day in which our Saviour died is undeniable, for it is often expressly called the preparation;* as we read, they therefore laid Jesus in the garden, "because of the Jews preparation-day, for the sepulchre was nigh at hand.” (John xix. 42.) And "the next day that followed the preparation," the chief priests and pharisees asked a guard. (Matt. xxvii. 62.) Now this day of preparation was the day immediately before the sabbath, or some other great feast of the Jews called by them the eve of the sabbath or the feast; and therefore called the preparation, because on that day they did prepare whatsoever was necessary for the celebration of the following festival, according to that command in the case of manna, "It shall come to pass that on the sixth day they shall prepare that which they bring in, and it shall be twice as

Пagaσxiun, Parasceue interpretatur preparatio,' saith St. Augustin; de consen. Evang. 1. iii. §. 50. and in the Greek language it signifieth generally any preparation of what nature soever but in this case it signifieth rather the time in which preparation was made, as Luke xxiii. 54. Καὶ ἡμέρα ἦν παρασκευή: and that preparation among the Jews for the sabbath, as St. Mark xv. 42. 'Emel v wagaσκευή, ὅ ἐστι προσάββατον· and in the edict of Angustus Casar : Εγγύας τε μὴ ὁμολογεῖν ἐν σάββασιν ἢ τῆ πρὸ ταύτης παρασκευῇ ἀπὸ

inárng Joseph. Jud. Ant. 1. xvi. c. 10. which is well expressed by Synesius, ep. 4. Ἡμέρα μὲν οὖν ἦν, ἥντινα ἄγουσιν οἱ Ἰουδαῖοι magasneum, Tày đè vÚNTA Tỹ μET'AUTÒ huge λογίζονται καθ ̓ ἣν οὐδενὶ θέμις ἐστὶν ἐνεργὸν ἔχειν τὴν χεῖρα, ἀλλὰ τιμῶντες διαφερόντως αὐτὴν ἄγουσιν ἀπραξίαν. This παρασκευὴ οἱ the Hebrews was answerable to the cana pura of the Gentiles, as the old glossary, Cana pura, προσάββατον: and in Gloss. Latino-Arabico, Parasceue cœna 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 et menses et tempora et annos et sabbata, ut opinor, et cœnas puras et jejunia et dies magnos.' Adv. Marcion. l. v. c. 4. Acceleratam vult intelligi sepulturam, ne advesperasceret; quando jam propter parasceuen, quam cœnam puram Judæi Latine usitatius apud nos vocant, facere tale quid non licebat.' S. August. Tract. 120. in Ioan. 6.5. And the ancient translators of the Greek fathers did use the Latin cana pura for the Greek wapantun. As the interpreter of St. Chrysostom, Serm. in Natalem loan. Bapt. Qua enim die conceptus est Dominus, eadem die et passus est: eadem ipsa die cœna pura fuit, in qua et luna quarta decima occurrit.' So likewise the old interpreter of Irenæus: 'Parasceue,

quæ dicitur cœna pura, id est, sexta feria, quam et Dominus ostendit passus in ea.' Iren. adv. Hæres. I. v. c. 23. Mosen in sexta die dixisse, quæ est cœna pura.' l. i. c. 14. §. 6. As therefore the cœna 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 signify their sanctification, and of the Greek magaσnsun to testify the preparation of all things used on their holy days, upon the eve thereof, or day before. Parasceue Latine præparatio est; sed isto verbo Græco libentius utuntur Judæi in hujusmodi observationibus, etiam qui magis Latine quam Græce loquuntur,' saith St. Augustin, Tract. 117. in Ioan. §. 2. So that the same Father testifieth that the Jews, speaking Latin in his time, did sometimes use parasceue, sometimes cœna pura, for their eve of preparation. Otherwise in their own lan

by ; ערובתא or ערוב guage they called it

which generally they understood the sixth day of the week, the day before the sabbath. For so they reckoned the days of

חד בשבתא,the week in Bereshith Rabba תלתא,the second תרי,the first of the week the המשתא,the fourth ארבעתא,the third

fifth, xnamy the eve, naw the sabbath. Thus in Hebrew nay, in Greek maga onsun, in Latin cana pura, were used by the Jews for the same day, the Friday or sixth 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

as ערב היום טוב and, ערב השבת their

παρασκευὴ τοῦ σαββάτου, and παρασκευὴ τοῦ Пáoxa. 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.

much as they gather daily." (Exod. xvi. 5.) This preparation being used both before the sabbath and other festivals, at this time it had both relations: for, first, it was the preparation to a sabbath, as appeareth by those words of St. Mark, "Now when the even was come, because it was the preparation, that is, the day before the sabbath;" (xv. 42.) and those of St. Luke, “That day was the preparation, and the sabbath drew on.” (xxiii. 54.) Secondly, It was also the eve of a festival, even of the great day of the paschal solemnity, as appeareth by St. John, who saith, when Pilate sat down in the judgment-seat, "it was the preparation of the Passover." (xix. 14.) And that the great paschal festivity did then fall upon the sabbath, so that the same day was then the preparation or eve of both, appeareth yet farther by the same 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 was a high day;” (Ibid. 31.) 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 third must consequently be the eighth, or the first of the next week.*

The next character of this third day is the expression of the time of the resurrection in the evangelists. "When the sabbath was past,” saith St. Mark, which was the day after the preparation on which he was buried, " Very early in the morning the first day of the week." (xvi. 1, 2.) "In the end of the sabbath, as it began to dawn towards the first day of the week," saith St. Matthew. (xxviii. 1.) "Upon the first day of the

* Ορᾶτε, πῶς λέγει, οὐ τὰ νῦν σάββατα ἐμοὶ δεκτὰ, ἀλλὰ ἃ πεποίηκα, ἐν ᾧ καταπαύσας τὰ πάντα ἀρχὴν ἡμέρας ὀγδόης ποιήσω ὅ ἐστιν ἄλλου κόσμου ἀρχήν· διὸ καὶ ἄγομεν τὴν ἡμέραν τὴν ὀγδόην εἰς εὐφροσύνην, ἐν ᾧ καὶ ὁ Ἰησ σοῦς ἀνέστη ἐκ νεκρῶν, καὶ φανερωθεὶς ἀνέβη εἰς τοὺς οὐρανούς. Barnaba Epist. c. 15. Ἡ μὲν οὖν τῶν πνευματικῶν ἀνάπαυσις ἐν κυριακῇ, ἐν ὀγδοάδει ἡ κυριακὴ ὀνομάζεται. Theodorus, Epist. 1. Ἡ δὲ ἐντολὴ τῆς περι τομῆς κελεύουσα τῇ ὀγδόῃ ἡμέρᾳ ἐκ παντὸς περιτέμνειν τὰ γεννώμενα, τύπος ἦν τῆς ἀλη θινῆς περιτομῆς, ἣν περιετμήθημεν ἀπὸ τῆς πλάνης καὶ πονηρίας, διὰ τοῦ ἀπὸ νεκρῶν ἀναστάντος ἐν μιᾷ τῶν σαββάτων ἡμέρᾳ Ἰησοῦ Χριστοῦ τοῦ Κυριοῦ ἡμῶν. Μία γὰρ τῶν σαβ Βάτων πρώτη μένουσα τῶν πασῶν ἡμερῶν κατὰ τὸν ἀριθμὸν πάλιν τῶν πασῶν ἡμερῶν τῆς κυ κλοφορίας, ὀγδόη καλεῖται, καὶ πρώτη οὖσα μένει. Justin. Μart. Dial. cum Tryphone,

p. 260.

'Cum in septimo die Sabbati nomen sit et observantia constituta; tamen nos in octava die, quæ et ipsa prima est, perfecti Sabbati festivitate lætamur.' S. Hilar. Com. in Psal. Prel §. 12. Hæc octava sententia, quæ ad caput redit perfectumque hominem declarat, significatur fortasse et circumcisione octava die in veteri Testamento, et Domini resurrectione post Sabbatum, quod est utique octavus idemque primus dies.' S. August. de Serm. Dom. in monte, 1. 1. §. 12. Καὶ τὸ ἔθος καὶ τὸ πρέπον ἡμᾶς ἀπαιτεῖ πᾶσαν Κυριακὴν τιμᾶν καὶ ἐν ταύτῃ πανηγυρίζειν, ἐπειδήπες ἐν ταύτῃ ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς τὴν ἐκ νεκρῶν ἀνάστασιν ἡμῖν ἐπρυτάνευσε· διὸ καὶ ἐν ταῖς ἱεραῖς γραφαῖς καὶ πρώτη κέκληται, ὡς ἀρχὴ ζωῆς ἡμῶν ὑπάρχει σα, καὶ ὀγδόη, ἅτε ὑπερβεβηκυῖα τὸν τῶν Ἰου δαίων σαββατισμόν. Theophilus Alex. Edict.

week early in the morning," saith St. Luke. (xxiv. 1.) "The first day of the week early, when it was yet dark," saith St. John. (xx. 1.) By all which indications 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 far greater redemption was confirmed. 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 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 commandeth thee to keep the sabbath-day." (Deut. v. 15.) 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; secondly, Because the reason of a seventh day was before rendered in the body of the commandment itself. There was therefore a double reason rendered 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 signify their deliverance from the Egyptian 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 Egypt, 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 Egypt, by the command of God; "This month," the month of Abib, "shall be unto you the beginning of months, it shall be the first month of the year to you;" (Exod. xii. 2.) so at this time of a more eminent deliverance a change was wrought in the heb

domadal or weekly account, and the first day is made the seventh, or the seventh after that first is sanctified. The first day, because on that Christ rose from the dead; and the seventh day from that first for ever, because he who rose upon that day, was the same God who created the world and rested on the seventh day: "for by him all things were created that are in heaven and that are in the earth, all things were created by him and for him." (Col. i. 16.)

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 such inclination or intention of their own: for "the same day," saith the evangelist, 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." (John xx. 19.) The second observation was performed voluntarily, "for after eight days again his disciples were within, and Thomas with them." (John xx. 26.) 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," 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 "6 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

* Τῇ τοῦ ἡλίου λεγομένη ἡμέρᾳ πάντων κατὰ πόλεις ἢ ἀγροὺς μενόντων ἐπὶ τὸ αὐτὸ OUVÉλEUCIS ViveTat. Justin. Mart. Apol. ii. p. 98. and paulo post: Tv de Tou Hλiou ἡμέραν κοινῇ πάντες τὴν συνέλευσιν ποιούμεθα· ἐπειδὴ πρώτη ἐστὶν ἡμέρα, ἐν ᾗ ὁ Θεὸς τὸ σκό

τος καὶ τὴν ὕλην τρέψας, κόσμον ἐποίησε, καὶ Ἰησοῦς Χριστὸς ὁ ἡμέτερος Σωτὴς τῇ αὐτῇ ἡμέρᾳ ἐκ νεκρῶν ἀνέστη. Τῇ γὰς πρὸ τῆς Κρονικὴς ἐσταύρωσαν αὐτὸν, καὶ τῇ μετὰ τὴν Κρονικὴν, ἥτις ἐστὶν Ἡλίου ἡμέρα, φανεῖς τοῖς ἀποστόλοις αὐτοῦ καὶ μαθηταῖς, ἐδίδαξε

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 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