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And the Manner of it was (it hath been said) to bring thie Blood into the Sanctuary, and sprinkle it before the Lord, but to burn the Body wit..out the Carp.
With Allusion to this, Christ is not only Eph. ii. 14. called our Peace, and said to be in Sin 2 Cor. v. 21.
for us: But more particularly, the line 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 ihre Bew'-,
whose Blood is brought into the Sanctuary Chap. xiii. 11,12.
for Sin, are burnt without the Cima Wherefore Jesus c!so, that he might sanctify the People wito his own Bloud, si:if cred 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 ftung with fiery Serpents, Moses was commanded to set a brazen Serpent, resembling 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 sinful Flesh, yet knew no Sin himself: As that brazen Serpent had the Resemblance only, but none of the Fire and Venoin of those Serpents, whose Sting it was ordained to cure. Nor did the fixing it in view effect a Recovery, by any natural and neceilary Operation; but the Benefit of Healing was confined to them, that fix'd their Eyes upon it; and, con
sequent to that, turned themselves to this Wisd. xvi. 6, 7.
Sign of Salvation, (as the Wisdom of Solomon expreffes it) This Action made them capable of the Mercy of God, working in, and by, that Embler. Thus is the Death of Christ effectual for curing the Sins of Men; Not of all indifferently, and without Distinction ; but of such, as qualify themselves by Faith. All which cannot be more fully illustrated, than by that Passage in our Lord's Discourse with Nicodemus, (John iii. 14, 15.) As Mojes lifted up the Serpent in tk
Wilderness, even so must the Son of Man be lifted up; That whosoever believeil on Ilim, should not perish, but have eternal Life. And, that there is a peculiar Propriety, in that Phrase of being lifted up, with regard to the Crucifixion of our Blesed Saviour, the same Evangelift hath instructed us ( Chap. xii. 32, 33.) who upon the Occasion of those Words, And I, if I be li; ted up from the Earth, will draw all Men unto me; adds, by way of Explanation to this Term, This said Jesus, lignifying what Death he should die. Let this suffice for Proof, that Thus it was written, and Thus it behoved Christ to Suffer. That there was the same Necessity, and upon the fame Account, for his Rising again, thall be the Subject of to Morrow's Meditations.
For the EPIST L E.
Acts xiii. 26. EN and brethren, children of the frock of Abraham, and wbofoever among you feareth God, to you is the cord of this salvation sent.
27. For obey that dwell at y'rufalem, and their rulers, because tbey knew bim not, nor yet the voices of the prophets which are read every sabbath day, they bave fulfilled obem in condemning bim.
28. Ard abougb they found no cause of deaib' in bim, yet desired ti ey Pilate ria be sculd be pain.
29. And wben they had fufilled all that was written of bim, they tok bim down from the tree, and laid bim in a sepulchre.
30. But God raised tim from ibe dead.
31. And be was seen many days of them which came up with bim from Galilee to Jerusalem, who are bis wirnelles unto the people.
32. Ard we declare unto you glad tidings, buc ibat the promise which was made unto the fathers,
33. God karb fulfilled the same unto us their children, in that he hath raised up Jefus again, as it is aljo written in the second Psalm: Thou art my son, this day have I begotten ibee.
34. And as concerning that be raised him up from the dead, now no more to return to corruption, be said on ibis wife, I will give you tbe fure Mercies of David,
35. Weerefore be faitb alfo in annber Pjalm, Tbou fbalt not fufa ibine čely weer fee corruption.
36. For David, after be bad ferved his own generation by tłe willef God, falso feep, and was la.durtakis fatbers, and saw corruptim.
37. But be wbom Gudraijed again far no corruption.
3. Be it known unto you therefore, men and brerbren, tbat tbreagb tbis 2433 freucked unto you tbe for iveness of fins.
39. And by kim all icat believe, are jufified from all obings, from wbicó ge eas na be juftified by the Law of Moles.
40. Beware therefore, left obat come upon you, wbich is spoken of in the Pro plets,
41. Bebeld, je d. spisers, ard worder, ard perish: for I work e scene in for days, a work whicb je fall in no wije believe, izsugb a mar delare it is you.
Luke xxiv. 36.
ESUS bimself food in the midst of tbem, and faith unto tben, Pesce ke
37. But they were terrified and affrighted, and supposed sbat ebeg bed en
a spirit. 38. And he said unto them, I'hy are ye troubled, and why do tbeugbts arije is bearts? 39. Bebold
my bands and my feet, that it is 1 my self: bandle me and fee, fer: spirit bath not flejb and bones, as ye jee me bave.
40. Ard cohen be bad thus spoken, be showed them kis bands and bis feet.
41. And while tbiy yet belier ed nåt for joy, and wondied, be said unto thee, Exe ye bere any meat? 42. And they gave bim a piece of a broiled fish, and of an boney comb. 43. And he took it, and did eat before them. 44. And be said unto them, These are tbe words which I spake unto you, ski!! 15 yer with
'you, ibat all things must be fulfilled wbich were written in tbe lowej Moses, and in the Propbets, and in the Psalms, concerning me.
45. Tben opened be their understanding, ibat they migbt underfard ibe S.r. plures.
46. And said unto them, Thus it is written, and thus it beberved Cbrifta and to rise from the dead ibe third day :
47. Andebat repentance and remision of sins should be preached in bis name, on all nations, beginning at Jerusalem.
48. And ye are witnesses of these things.
Gen. xxii. 18.
Now proceed, according to my Proposal Yester
day, to consider the Predictions and Types, of our Blessed Redeemer's Resurrection. 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 rise the Third Day.
Almighty God had promised to Abraham, That in bis Seed all Nations of the Earth pould be blessed ; This Seed, St. Paul affirms to the Galatians, is Christ, who redeemed us from 16. the Curse of the Law, being made a Curse for us, That the Blessing of Abraham might come upon the Gentiles through Jesus Christ. And St. Peter acquaints the Jews, that this Promise was made good to them in our Lord's Resurrection. (Afts 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. Untó gou first, God, baving raised up bis Son Jesus, "Sent bim to bless you, in turning away every one of you from his Iniquities.
David, in the Second Pfalm, magnifying the Mercy of God in his Son's Exaltation to the Throne, had said, I will declare the Decree, the Lord hath said 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, says he, how that the Promise, which was made unto the Fathers, God hath 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
Acts xiii. 32, 33.
Psal. xvi. 10.
thee. And, that this Psalm had a peculiar Reference to the Mellias, we learn, from the Allusion made to it, by the whole College of the Apostles, in the Fourib 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 Christ. And therefore of His Person we are to understand those Words, Thou wilt not leave my soul is
Hell, neither wilt thou suffer thine Holy One
to see Corruption. The Application whereAct. ii.29,30,31
of, to the Matter now in hand, St. Peter vindicates thus, in his Sermon on the Day of Pentecost, Men and Brethren, let me freely speak unto you of the Patriarch David; that he is both dead and buried, and bij Sepulchre is with Us unto this Day; therefore, being a Prophet, and knowing, that God had sworn with an Oató to him, that of the Fruit of bis Loins, according to the Flesh, he would raise up Christ to sit on his Throne : Hi, seeing this before, Spake of the ResurreЕtion of Christ, that His Soul was not left in Hell, neither did His Body see Corruption. And St. Paul, in like manner, here to the
Jews at Antioch, David, after be bus Acts xiii. 36, 37
served his own Generation, by the Will of God, fell asleep, and saw Corruption ; But He, whom Gá? raised up again, saw no Corruption.
But, In our Saviour's Resurrection, there was One particular Privilege, which distinguished Him from any other Person, miraculously 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 Aflizes of the whole world.
But Christ, as St. Paul observes, bein raised from the Dead, dieth no more, Dia:
Rom. vi. 9.