And the Manner of it was (it hath been faid) to bring the Blood into the Sanctuary, and sprinkle it before the Lord, but to burn the Body without the Camp.

Eph. ii. 14. 2 Cor. v. 21.

With Allufion to this, Christ is not only called our Peace, and faid to be mad Sin

for us: But more particularly, the fame Ceremonies are observed to be nicely regarded, in the Place and Manner of his Death. For thus the Author to the Hebrews argues, The Bodies of theje Beats, whose Blood is brought into the San Fuary Chap. xiii. 11,1 for Sin, are burnt without the Camp. Wherefore Jesus clso, that he might fanctify the People with bis own Blood, fruffered without the Gate.

One more remarkable Type there is, denoting both the Kind, and the Efficacy, of this Death. When the Ifraelites in the Wilderness were stung with fiery Serpents, Mofes was commanded to fet a brazen Serpent, refembling those in Form, on high upon a Pole; And as many as looked upon This, were healed of their Plague. Our Lord, in like manner, tho' made in the Likeness of finful Flesh, yet knew no Sin himself: As that brazen Serpent had the Refemblance only, but none of the Fire and Venom of those Serpents, whofe Sting it was ordained to cure. Nor did the fixing it in view effect a Recovery, by any natural and neceffary Operation; but the Benefit of Healing was confined to them, that fix'd their Eyes upon it; and, consequent to that, turned themselves to this Wifd. xvi. 6, 7. Sign of Salvation, (as the Wisdom of Solomon expresses it) This Action made them capable of the Mercy of God, working in, and by, that Emblem. Thus is the Death of Chrift effectual for curing the Sins of Men; Not of all indifferently, and without Diftinction; but of such, as qualify themselves by Faith. All which cannot be more fully illustrated, than by that Passage in our Lord's Difcourse with Nicodemus, (John iii. 14, 15.) As Mojes lifted up the Serpent in the

F

Wilderness, even so must the Son of Man be lifted up; That whosoever believeth on Him, should not perish, but have eternal Life. And, that there is a peculiar Propriety, in that Phrafe of being lifted up, with regard to the Crucifixion of our Blessed Saviour, the fame *Evangelift hath inftructed us ( Chap. xii. 32, 33.) who upon the Occafion of those Words, And I, if lifted

I be

up from the Earth, will draw all Men unto me; adds, by way of Explanation to this Term, This faid Jesus, fignifying what Death he should die. Let this fuffice for Proof, that Thus it was written, and Thus ⚫it behoved Christ to Suffer. That there was the fame Neceffity, and upon the fame Account, for his Rifing again, shall be the Subject of to Morrow's Meditations.

M

Easter Tuesday.

For the EPISTLE.

Acts xiii. 26.

EN and brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation fent. 27. For they that dwell at Jerufalem, and their rulers, because they knero bim not, nor yet the voices of the prophets which are read every fabbath day, they bave fulfilled them in condemning cond him.

:

35. WLerefore be faith alfo in another Pfalm, Thou shalt not fuffer thine koly met See corruption.

36. For David, after be bad ferved bis own generation by the will of God, fell in fcep, and was laid unto kis fathers, and farw corruption.

37. But be wkom God raised again faru no corruption.

38. Be it known unto you therefore, men and brethren, that through this man u preached unto you the for ivenels of fins.

39. And by kim all that believe, are justified from all things, from which ye comi's not be justified by the Law of Mojes.

40. Beware therefore, left that come upon you, which is spoken of in the Pr pkets,

41. Bebeld, ye despisers, ard wonder, and perish: for I work a zwork in yo days, a work which you shall in no wife believe, though a man declare it an

you.

36.

J

The GOSPEL.

Luke xxiv. 36.

ESUS bimfelf stood in the midst of them, and faith unto them, Peace be unto you.

I

COMMENT.

Now proceed, according to my Proposal Yefterday, to confider the Predictions and Types, of our Bleffed Redeemer's Refurrection. And that, Both as to the Thing in general, and as to the particular Time of it. For the Scriptures before us now extend to Both, That he should rise from the Dead, and, That he should rife the Third Day.

Gen. xxii. 18. Gal. iii. 13, 14, 16.

Almighty God had promised to Abraham, That in bis Seed all Nations of the Earth should be blessed; This Seed, St. Paul affirms to the Galatians, is Christ, who redeemed us from the Curse of the Law, being made a Curfe for us, That the Bleffing of Abraham might come upon the Gentiles through Jesus Christ. And St. Peter acquaints the Jews, that this Promife was made good to them in our Lord's Refurrection. (Atts iii. 25, 26.) Ye are the Children of the Prophets, and of the Covenant, which God made with our Fathers, Saying unto Abraham, And in thy Seed shall all the Kindreds of the Earth be blessed. Unto you first, God, having raised up his Son Jefus, fent * bim to bless you, in turning away every one of you from bis Iniquities.

David, in the Second Pfalm, magnifying the Mercy of God in his Son's Exaltation to the Throne, had faid, I will declare the Decree, the Lord hath faid unto me, Thou art my Son, this Day have I begotten thee. And St. Paul, making the Epistle for this Day his Sermon in the Synagogue at Antioch, contends for this, as the true Sense of these Words. We declare unto you Glad Tidings, fays he, how that the Promise, which was made unto the Fathers, God bath fulfilled the same unto us their Children, in that he hath raised up Jesus again; As it is also written in the Second Pfalm, Thou art my Son, this Day have I begotten thee. And, that this Pfalm had a peculiar Reference to the Meffias, we learn, from the Allufion made to it, by the whole College of the Apostles, in the Fourtb Chapter of the fame Book.

The fame Royal Prophet, in another Place, is carried out into Raptures of Trust and Holy Hope, which could not, in strict Propriety of Speech, belong to any but Chrift. And therefore of His Perfon we are to understand those Words, Thou wilt not leave my Soul in

Act. ii.29,30,31

an

Oath!

Hell, neither wilt thou suffer thine Holy One Pfal. xvi. 10. to fee Corruption. The Application whereof, to the Matter now in hand, St. Peter vindicates thus, in his Sermon on the Day of Pentecoft, Men and Brethren, let me freely speak unto you of the Pa triarch David; that he is both dead and buried, and bis Sepulchre is with Us unto this Day; therefore, being & Prophet, and knowing, that God had fworn with to him, that of the Fruit of bis Loins, according to the Flesh, he would raise up Christ to fit on bis Throne: He, Seeing this before, spake of the Resurrection of Christ, that His Soul was not left in Hell, neither did His Body fee Corruption. And St. Paul, in like manner, here to the Jews at Antioch, David, after be bas Acts xiii. 36, 37. Served his own Generation, by the Will of God, fell asleep, and faw Corruption; But He, whom Gal raised up again, faw no Corruption.

But, In our Saviour's Refurrection, there was One particular Privilege, which diftinguished Him from any other Perfon, miraculoufly brought to Life again. 'Tis, that They only were called back, and, as it were, reprieved, for a certain Term of Time, but still continued subject to Mortality; And, when that Period was expired, returned to their dark Prisons of the Grave, there to remain confined, till the General Gao! Delivery, at the great Affizes of the whole World. But Chrift, as St. Paul observes, being raised from the Dead, dieth no more, Deat