A. The typical predictions were two: the one, in reference to the distance of time, three days; the other, in respect of the day itself. The first, that of the prophet Jonas; for "as Jonas was three days and three nights in the whale's belly, so shall the Son of Man be three days and three nights in the heart of the earth,” (Matt. xii. 40.) The second, the type in respect of the day, was the waved sheaf, in the feast of the first-fruits, (Lev. xxiii. 10-12.) which was waved the day after the Jewish Sabbath. Q. It is said in reference to the case of Jonas, as a type of the resurrection, that the Son of Man was to be "three days and three nights in the heart of the earth:"-How could this be, when he was crucified on Friday, and rose on Sunday? A. When we read that Christ was three days and three nights in the heart of the earth, we must not look on these nights as distinct from the days, but as Moses spake, "the evening and the morning," i. e. the night and the day, "were the first day,” (Gen. i. 5.) We are not to imagine that those three days were completed after our Saviour's death, and before he rose ; but that upon the first of those three days he died, and upon the last of those three days he rose. As" eight days were accomplished for the circumcising of the child," (Luke ii. 21.); yet Christ was born upon the first, and circumcised upon the last of those eight days. Q. What day of the week was this third day? A. The day on which our Saviour died, is called the preparation, (John xix. 42.) Now this day of preparation was immediately before the Sabbath, or some other great feast; and therefore called the preparation, because on that day they prepared whatever was necessary for the celebration of the following festival, (Exod. xvi. 5.) This preparation was to a Sabbath, (Mark xv. 42. Luke xxiii. 54.) It was also the eve of a festival, even the paschal solemnity, (John xix. 14.) Now the Sabbath of the Jews was constant, and fixed to the seventh day of the week; it follows therefore that the preparation or eve thereof must be the sixth day of the week. And, from that day, being the sixth of one, the third must be the eighth, or the first of the next week; which is declared by the evangelists, (Mark xvi. 1, 2. Matt. xxviii. John xx. 1.) 1. Luke xxiv. 1. Q. How does the fixing of the Christian Sabbath to the first day of the week connect itself with the resurrection? A. One day in 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. But 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 to it, than to that. This change, therefore, seems to have been immediately made and observed, (John xx. 19, 26. Acts ii. 1. xx. 7. 1 Cor. xvi. 2.); and the first day of the week to have been called the Lord's day, (Rev. i. 10.) Q. Wherein consists the necessity of a belief in this article? A. 1. Because without it our faith is vain, and by virtue of it strong. 2. 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 imputed to us for righteousness; for he was delivered for our offences, and was raised again for our justification," (Rom. v. 24, 22.) 66 3. It was necessary to declare the resurrection 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, hath 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.) 4. It is necessary to profess our faith in Christ risen from the dead, that his resurrection may work its proper operation in our lives. For "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.) Q. What is the sixth article? A. "He ascended into heaven, and sitteth on the right hand of God the Father Almighty." Q. Is this article at all different from the form used by the ancients? A. It varies only in the addition of the name of God. Q. What does this article contain? A. It contains two distinct parts;-one transient, the other permanent; one as the way, the other as the end: the first is Christ's ascension, the second is his session. Q. How do you shew that the Messias was to ascend into heaven? A. It has been represented typically, and declared prophetically. Q. What was the type of Christ ascension? A. The high priest, in his annual entrance into the holy of holies, to make atonement for the sins of the people. Q. What was the prophetical declaration of the ascension? Q. Thou hast ascended up on high, thou hast led captivity captive, thou hast received gifts for men," (Ps. lxviii. 18.) Q. Is there any other prophecy? A. Yes; the prophecies of Micah, ii. 13. A. Real. Q. Who witnessed the ascent? Q. From whence did he ascend? Q. Did the divinity of Christ ascend? A. No; since it possesseth all places. Q. What then? A. His humanity; i. e. his body and soul. A. That heaven which is above the heavens; "he ascended up far above all heavens." Q. On what ground do you conceive it necessary to profess Christ's ascension? A. 1. For the confirmation and augmentation of our faith. 2. For the corroboration of our hope. 3. For the exaltation of our affections. 4. In respect of those great effects which were to follow, and did absolutely depend upon it. The blessed apostles had never preached the gospel, had they not been endued with power from above ; but none of that power had they received, if the Holy Ghost had not descended; and the Holy Ghost had not come down, except our Saviour had ascended first. Q. How was Christ's session at the right hand of God typified? A. By Joseph, when exalted to the supreme power of Egypt, after being betrayed and sold |