other Sins or to feed a Lust and therefore we had need to deny it as it is Lust. 2 dly You should deny them as worldly Lusts so you must abstain from them not serve them as they are stirred up by worldly Objects they keep us from better Employment and therefore Grace teacheth us to deny them as they tend only to such a vile purpose Many Arguments there are 1. Whatever is for this World must be left on this side the Grave Pomp Pleasure and Estate must be left behind us Job 1.21 Naked came I out of my Mother's Womb and naked must I return thither There is no carnal Pomp and Pleasure in the next World Here we bustle for Greatness but Death ends the Quarrel Like foolish Birds we seek to build strong Nests when to morrow we must be gone Open the Grave and look upon the Reliques of Man's Mortality thou canst not discern between the Rich and the Poor the King and the Peasant all are alike obnoxious to Stench and Rottenness Those Desires that carry you out to the World must be mortified A Mill-wheel runs round all the Day and at Night it is in the same place So whatever we gain and purchase in the World it must be left at Night when we go to Bed when Death finds us and in the same place at Death we are as naked as we came into the World 1 Tim. 6.7 For we brought nothing into the World and it is certain we can carry nothing out A Man's Wealth doth not follow him but his Sins do his Iniquity will find him out Consider at Birth a Man is contented with a Cradle and at Death with a Grave yet here we join House to House and Field to Field Isa. 5.8 as if the whole World could not contain us 2. As they are only for this World so our abode here is but short and uncertain and therefore if it be worldly Lust it should be less prized for it lasts but for a time Within a very little while those that are most potent powerful and shining in the Splendor of the World shall be turned to Dust and Ashes God hath made Life short for many wise and merciful Reasons that the time of our Labour might not last too long He hath made us to enjoy himself and because he loveth the Saints he would have them the sooner with himself and would not be long without their Company and that we might love eternal Life therefore this Life is short and that he might gratify the Saints for he that hath a Journey to go would pass it over as soon as he can God makes their Journey as short as is convenient for his Glory and to shame wicked Men because they delight in that which is but of a short continuance but their Torment is Eternal The Pleasure of Sin is but for a Season but the Torments of Sin are for ever and ever therefore this should put a check to your Desires it is only for a World that passeth away nay the Lusts of this World pass away 1 Iohn 2.17 The World passeth away and the Lusts thereof The time will come when we shall have no lusts to these things it begins at Sickness but at the Day of Judgment we shall have no relish of these things and when the whole World is burnt up it will be our torment that we have prostituted our Affections to such low and unbeseeming things we shall see the Vanity when it is too late Men will have little love to the World then 3. If they be but worldly Lusts they should not be cherished were they never so durable Why Because this is not our Happiness and our Rest. Carnal Men have more of the World Christ committed his Purse to the worst of his Disciples Of the other he saith They are not of the World even as I am not of the World John 17.16 In this World God is most liberal to the worst therefore here we should not set up our Rest. Look as it is said of Abraham Gen. 25.6 that he gave Gifts to Ishmael and to the Sons of Keturah but he gave the Inheritance to Isaac Wicked Men have their Portion but not the Inheritance God will not be in their Debt therefore they have Gifts Therefore saith a Christian Why should I cherish these worldly Lusts this is not my Portion but the Portion of others From Men of the World which have their Portion in this Life Psal. 17.14 The World is Satan's Circuit he compasseth the Earth It is the Saints Slaughter-house they shed the Blood of Saints and Prophets Rev. 16.6 It is the place where God is dishonoured They are favoured and loved most by the World whom Christ hath rejected and past by 4. Worldly Lusts do hinder us from our Work We were made for another World and this Life is lent us for a while to look after Heaven We cannot drive on those two Cares at once for the World and Heaven too as a Man cannot look with one Eye to Heaven and with another to the Earth therefore why should we indulge worldly Lusts Who would lose a Crown to be owner of a Dunghil And will you forfeit Heaven and the Joys of God's Presence for worldly Conveniences Lust hinders your care of Heaven It is true a temperate and religious use of the World furthereth it but worldly Lust doth take off your Heart from God and Heaven and unfits it for it so that your Heavenly Desires are hindered 5. In a sense worldly Lusts do hinder us of the Comfort of this World Want encreaseth with Enjoyment as the Fire encreaseth by laying on more Fuel The more we enjoy the more we desire so we do not enjoy what we do possess The more we have the more we want so that a covetous Man neither enjoys this World nor the World to come 6. If it be worldly Lust then take heed of it for thou art as thy Love is If thou lovest this World thou art a worldly Man if thou lovest God thou art a godly Man if thou lovest Heaven thou art a heavenly Man A Man is not as his Opinion is but as his Affections are A bad Man may be of a good Opinion but a bad Man can never have good Affections The Soul as Wax receives the Impression from the Object Thou art a Person of the World if thou lovest the World Take a Looking-glass and put it towards Heaven there you shall see the Figure of Heaven the Clouds and things above put it downward towards the Earth you shall see the Figure of the Earth Trees Meadows Fruits So doth the Soul receive a Figure from the things to which it is set if the Heart be set towards Heaven that puts thee into a heavenly Frame if thou appliest it to earthly Objects thou art a Man of the Earth 7. The more we mortify these worldly Lusts the more we prevent Affliction We might prevent the bitterness of the Cross if we would
mingled with the Wheat and besides the Persecutions of the Wicked their very Company is a Burden Iacob's Cattle and Laban's are together but then they shall be separated and the Saints shall be gathered together and sit as Judges of them giving their Vote with Christ in their Condemnation 4. It is a Day of Glorification to Christ and therefore the Saints long for it a Day when Christ shall be honoured and get to himself a glorious Name God got himself a great Name when he drowned Pharaoh and the Egyptians in the Sea O what will it be when he shall cast all the Wicked into Hell Now Christ will come to shew the Fulness of his Majesty the Terror of his Wrath and to glorify his Justice upon wicked Men. Christ sheweth his Majesty every day but we have not Eyes to see it our Eyes are dazled with Worldly Splendor but then all Mists shall vanish The Saints that love the Glory of God must needs long for that time when Christ shall be seen in all his Glory when God shall be dishonoured no more and the Kingdom of Sin and Satan have an end and wicked Men shut up under their everlasting State And then from the Saints God hath perfect Glory in them and from them here God hath not his perfect Glory from us nor in us This is the Comfort of God's Children that God is glorified in their Glory that they may live to praise him for ever without Weakness and Distraction and that 's the reason of those Expressions To whom be Glory for ever and ever They delight in their own glorious Estate because they shall ever be in a Capacity to bring Glory to God Nay then God shall be glorified in all his Counsels and Decrees in the Wisdom of his Providence and in the course of his Judgments for in the Day of Judgment the full History of the World shall be brought before the Saints whereas now we see it but by pieces 4. Why the Saints look for Christ's Appearing is the Profit of this Expectation which they shall receive partly as it engageth to a heavenly Conversation Phil. 3.20 Our Conversation is in Heaven from whence we look for a Saviour Where should we converse most but where Christ is Now where is Christ but in Heaven and therefore our Minds should be ever running upon it our Eyes ever looking that way and our Hearts ever longing for him Partly as it engageth us to Faithfulness in our Relations there is a Day coming when we shall give an account for the Duties of our Relations because that is the particular Sphear of our Activity 2 Tim. 4.1 I charge thee before God and the Lord Iesus who shall judg the Quick and the Dead at his Appearing and his Kingdom Paul there presseth Timothy to discharge the Duty of a Minister and so for a Master of a Family and for a Servant Your Relations are not things of chance but they fall under the special Care of God's Providence and therefore you must be accountable for them here God hath confined you by the Wisdom of his Providence to serve the great Ends of your Creation therefore whatever is omitted you are to give an account of your Relations Magistrates Ministers Masters Servants all of their several Relations Partly as it calms the Heart against the Injuries and Molestations of the present Life 1 Pet. 2.23 our Lord Christ when he was reviled reviled not again when he suffered he threatned not but committed himself to him that judged righteously So you must learn of him when you meet with Trouble and hard Usage and unworthy dealing in the World commit your selves to God the Judg is at the Door and he will review all things again Look as Paschalus a Minister of the Albigenses when he was burnt at Rome cited the Pope and his Cardinals before the Tribunal of the Lamb thus do you Partly as it engages to Perseverance If a Man hath followed a distressed and afflicted Party for a long time if nothing comes of it he tires but remember if we follow Christ here all our Pains will be recompensed to us 1 Iohn 2.28 Abide in him that when he shall appear we may have Confidence and not be ashamed before him at his coming Christ will come and that with Salvation to them that look for him therefore let me be faithful in my Duty Obj. 1. But how can we look for it when we know there are some Signs that precede the Coming of Christ therefore certainly he is not like to come in our days Will he alter the prefix'd time of his Approach and change the Jacets of that great Journey Answ. 1. Tho Christ keepeth his pace yet it is good for us to alter ours tho we cannot hasten his coming yet let us be always ready 2 Pet. 3.12 Looking for and hastning unto the coming of the Day of God It is good for us to get ground upon our Fears and our Sins and to declare our readiness to meet with Christ every day we live in the World is a day lost in Heaven 2. If any Age had cause to think Christ would come certainly we have It was not far off in the Apostles days they were called the last days but ours are the very Dregs of Time When we see an old Man weak and feeble Aches and Diseases of the present Life encrease upon him we say certainly he cannot live long So if we look upon the Temper of the World sure it cannot endure long Christ will come to set all things at rights One Forerunner of Christ's coming are the Dreams and Delusions that are abroad Mundus senescens patitur phantasias as the World grows old it is much given to Fancies as old Men are to Dotage and Dreams 3. If Christ come not in our days yet Death is at hand Heb. 9.27 It is appointed unto Men once to die and after that the Iudgment Every Man 's particular Judgment follows upon his departure out of the World and then the general Judgment follows as Death finds him either among the Sheep or Goats Iudas died sixteen hundred Years ago yet as he died so shall he be found After Death there 's no change of State therefore your business is always to be ready to depart in Peace and hasten to an eternal State Obj. 2. How can this be the Property of God's Children to desire his coming Are they always in this Temper and Frame many weak ones tremble at the thought of it for want of assurance of God's Love it is the Terror and Bondage of their Lives to think of Christ's coming and sometimes the Saints do not actually feel such an Inclination and Strength of Desire Answ. 1. The meanest Saint hath some Inclination this way Can a Man desire that Christ may come into his Heart and will there not be such Desires that he may come to Judgment since Comfort and Reward is more naturally embraced than Duty The very first Work of
with him by baptism unto death that like as Christ was raised up from the dead by the glory of the Father even so we also should walk in newness of life for if we have been planted together in the likeness of his death we shall be also in the likeâ—ness of his Resurrection 2. In Baptism you were entred by others therefore in grown years you must enter your selves by your own Consent Disciples of Christ. There is a Personal Act required of all that come to Age that they may stand to the Covenant and own what their Parents promised for them As the Parents of the Blind-man said Iohn 9.21 He is of Age ask him he shall speak for himself You did by your Parents according to God's Institution Covenant to renounce the Pomps and Vanities of the World and accept of Christ but now you are of Age you must speak for your selves then every one must come with his own Hand and enter themselves into God's Muster-Roll Isa. 44.3 4 5. I will pour water upon him that is thirsty and floods upon the dry ground I will pour my Spirit upon thy Seed and my blessing upon thine Off-spring c. One shall say I am the Lords and another shall call himself by the Name of Iacob and another shall subscribe with his hand unto the Lord and surname himself by the Name of Israel As they grow up they shall engage themselves unto the Lord. Therefore Christianity is called a Confession and Jesus Christ is called the Apostle and High Priest of our Profession Heb. 3.1 and every Christian is a Confessor Rom. 10.9 If thou shalt confess with thy mouth one that must openly own Christ and personally profess his subjection to the Gospel of Christ 2 Cor. 9.13 They glorifie God for your professed subjection unto the Gospel of Christ. Our Renunciation of Christ's Enemies and Profession of our Faith and Resignation to God should be made with our own mouths when we are able 3. This Personal Consent must not only be Outwardly professed but the Heart must be Renewed and the bent of it set towards God For we have not only to do with men but with God therefore Rom. 6.13 Yield your selves unto God as those that are alive from the dead All this is spoken to shew the Vanity of those that say That there is no Conversion in the Church no Regeneration but by Baptism these are pernicious Errors that strike at the Root of Holiness As there is a Conversion from Paganism to Profession or Confession of the Name of Christ so there is a Conversion from Confession to Reality We are all bound to enter our selves as Christ's Disciples 2 Doct. They that enter themselves Disciples to Christ and give up themselves to him must follow him that is to say imitate his Example REASONS 1. In the General Because this is agreeable to the General Sence of Religion that is in the Hearts of all men Ea demum vera est Religio imitari quem colis This is true Religion to imitate what we worship otherwise men are not true to the Religion they do profess The Heathens were so bad because they were taught Iovem colere potius quà m Catonem to Worship Iupiter rather than Catâ— So Christians are to be much better because it is Christ whom they worship therefore they are to be pure as he is pure 1 Ioh. 3.3 He that hath this hope in him purifyeth himself as he is pure A Man is not true to his Religion if he doth not prize that and follow after that which he conceits to be most excellent in his God To despise Holiness in Men and pretend to love it in God is gross Hypocrisie Reason will tell us that the first Cause should be the highest Rule that the Divine Essence and Being as it is the beginning of all Beings so it should be the Rule of all Perfections II. There are many Special Reasons why Christ should be propounded to us as our Pattern and Example whom we should follow and imitate 1. Because he is a Pattern of Holiness set up in our Nature It would discourage us to consider of the deep Ocean of the Deity rather we are taught to coast it in our Passage to Heaven by the Banks of Christ's Example He came down from God not only to restore us to God's Favour but to set us an Example 1 Pet. 2.21 Leaving us an Example that we should follow his steps The Life of Christ is a living Rule Religion exemplified a visible Commentary on God's Law The Angels obeyed God and we are referred to their Example in the Lord's Prayer Thy Will be done on Earth as it is done in Heaven but this could not be so encouraging as when it is done by one in our Nature 2. Because there are many advantages by this Pattern in our Nature As 1. Our Pattern is more compleat than if God had been our Pattern There are some Graces wherein we cannot be said to resemble God and therefore we must look for a Pattern elsewhere as Humility Faith Fear Hope Reverence Obedience none of these things are in God for he hath no Superior and these things imply Inferiority and Subjection There are some parts of Holiness which stand in a Conformity to God others which stand in a subjection to God such as Man oweth to God as his Superior which hath no resemblance to any thing in God's Nature for God is not subject to any But Knowledge Wisdom Justice Mercy Love Purity we have them in a lower degree some shadow of them Now in all these Christ is our Pattern Mat. 11.29 Learn of me for I am meek and lowly in heart in all things that have respect to Suffering and Subjection in Patience and Self-denyal Our Rule was perfect at first but not our Pattern 2. It is an engaging Pattern We are engaged by the Rule of our Obedience but much more by Christ's Example The Practice of Christ maketh every Duty lovely to us for the Disciple is not above his Lord. Masters many times to shame their Servants will take the work in hand which they grudge at Iohn 13.14 If I then your Lord and Master have washed your Feet ye ought also to wash one anothers feet Shall we forbear to follow such a Leader 3. It is an encouraging Pattern Partly as there is an efficacy in this Pattern as with the Gospel or Law of Christ there goeth along the Ministration of the Spirit so also with the Consideration of his Example It is not a bare Moral Inducement but it is accompanied with a real Influence of the Spirit Christ doth not only bless to us his Doctrine but his Example he hath purchased Grace that we may do as he hath done before us he hath divided his Spirit and shed it abroad among his Disciples Every Duty is sanctified by his subjection to it all his Paths drop fatness and the way to Heaven is made more easie because he hath walked in it
ye eat this bread and drink this cup. It is Sacriledge to defraud the People of the communion of the Cup and to separate what God hath joyned 2. The End declared Where what and how long 1. What is the end To annunciate or shew forth the Lord's death It may be read Indicatively or Imperatively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They come to the same effect Annuntiare debetis Ye ought to shew forth So Vatablus 2. How long this Rite must be observed to this end Till He come that is to judgment Which implieth that this is a standing Ordinance or means to keep his Death in perpetual remembrance till we have no more need of Memorials because Christ is come in Person Doctr. The Lord's Supper is a solemn Commemoration of the Death and Passion of our Lord Iesus Christ. 1. By way of Illustration 2. By way of Confirmation I. By way of Illustration I shall explain both the Object and the Act. The Object is the Lord's death The Act is Annunciation or shewing forth First The Object Which I shall open in three Propositions 1. That the Sacraments do chiefly relate to Christ's death For Baptism Rom. 6.3 Know ye not that so many of us as were baptized into Iesus Christ were baptized into his death The Lord's Supper in the Text. Both Sacraments represent him dead they do not represent him Glorified but Crucified They were Instituted in favour of Men and for the benefit of Man more directly and immediately than for the honour of Christ exalted In these Duties he representeth himself rather as one that procured the Glory of others than as one that is possessed of Glory himself and would have us consider his Death rather than his present Exaltation His Death is wholly for us but his Glory is for himself and us too Only we must distinguish between what is Primarily represented in the Sacrament and what is Secondarily and Consequentially It is true the consideration of his Humiliation excludeth not that of his Exaltation but leadeth us to it But primarily and properly Christ's Death is here represented and consequentially his Resurrection and Intercession as these Acts of his Mediation receive value from his Death We remember his Death as the Meritorious Cause of our Justification and Sanctification his Resurrection as the Publick Evidence Rom. 4.25 Who was delivered for our offences and was raised again for our justification Namely as his Resurrection sheweth his Satisfaction is perfect God requireth no more for the Atonement of the World His Intercession is nothing else but a representation of the Merit of his Sacrifice and receiveth its value from his Death Heb. 9.12 By his own blood he entered in once into the holy place having obtained eternal redemption for us That is by his own Bloud he entered into Heaven having purchased Redemption for us from the Guilt and Power of Sin Well then it appeareth from the nature of the thing and the Rites here used that Christ's Body is represented to us as dead and broken and so proper Food for our Souls And his Blood as shed or poured out for the expiation of our Sins that we might obtain pardon and peace Eph. 1.7 In whom we have Redemption through his Blood the forgiveness of Sins according to the riches of his grace Luke 22.20 This Cup is the New Testament in my Blood which is shed for you 2. That we do not Commemorate Christ's death as a Tragical Story but as a Mystery of Godliness Many when they come to these Duties look upon Christ as an innocent Person unworthily handled and so make a Tragedy of his passion for the entertainment of their fancies and the lighter part of their affections rather than for their Faith to work upon their desire joy and thankfullness or to stir up any deep Repentance in them This remembrance produceth either Compassion or Indignation against the Jews 1. Compassion Alas the History of Christ's Passion will work no more upon us than the sad preparation of Abraham when he went to Sacrifice his Son Isaac or the Crys of Ioseph in the Pit or the pittiful words of Iacob when they told him that some Beast had devoured him or than the Sacking of Ierusalem by the Babylonians or how they handled that miserable King Zedekiah when they put out his Eyes or the moans of Dido for Aeneas Austin instanced in that living in that Country Quid miserius homine flente Didonis mortem non misâ—riam suam All these things though they be not of such importance as the sufferings of the Son of God will draw tears from us and passionately affect us for the time Christ seemeth to disprove this fond Compassion as it is acted and exercised towards himself Luke 23.28 to 31. Iesus turning unto them said Daughters of Jerusalem weep not for me but weep for your selves and for your Children For behold the days are coming in the which they shall say Blessed are the Barren and the Womb that never bare and the Paps which never gave suck Then shall they begin to say to the Mountains fall on us and to the Hills cover us For if they do these things in a green Tree what shall be done in the dry The Gospel doth not propound the death of Christ as a Spectacle of humane Calamity No it is a point of higher consideration and God looketh for more inward and Spiritual motions than this passionate condoling 2. So for indignation against the Iews It is no more pleasing to Christ than the other Many Christians think it a piece of high Devotion to execrate the Memory of Iudas and the other Iews who were accessory to Christ's Death but this or somewhat like it is disproved too Peter was in a rage against Christ's Adversaries and therefore out of bravery draweth his Sword against a whole Troop or Band of Men that came to attacque him in the Garden But Christ saith Iohn 18.11 Put up thy Sword into the Sheath the Cup which my Father hath given me shall I not drink it No question but great Injustice was shewed to Christ the Iews fact was odious Iudas his treason Execrable but as our pity should be turned upon our selves so must our exasperation also The Gospel calleth for deeper consideration of this Mystery than what is Historical Namely such as is Evangelical and may suit with God's ends in it and our Faith in the Mediator and Saviour of the World Namely the horror of our Sins that they may become odious to us the Terror of God's impartial Justice that we may never think a light thought of it more the inestimableness of God's Love that we may have more admiring thoughts of the wonders of this Condescending Grace in giving his Son to die for us and of the unspeakable benefit and the joy of Salvation which is derived thence to us These are the true reflections on the Death of Christ and best serve for the improvement of it Namely to raise our hopes of Mercy
Iesus Christ. And to receive White Garments from him by which the shame of our Nakedness may be covered Rev. 3.18 I counsel thee to buy of me white raiment that thou mayest be cloathed I remember it is said Gen. 3.21 That God cloathed Adam and Eve with coats of Skins most probably of the Skins of the Sacrifices for as yet they did not eat Flesh and so it would fitly imply the Redeemer's Righteousness to cloath our Nakedness Nadatus tegmine vitae Pellibus ut tegeretur homo suspenditur Agnus Tertul. But I must more expresly make good the Resemblance between Christ and the Paschal Lamb. 1. The Lamb was taken from among the rest of the Flock Exod. 12.5 Ye shall take it out from the Sheep or from the Goats So Christ from his Brethren Deut. 18.15 I will raise them up a Prophet from among their Brethren The Paschal Lamb was a Lamb as other Lambs so Christ had the same common Nature with other Believers he was a Man as we are Forasmuch then as the Children were partakers of flesh and blood he also himself took part of the same Heb. 2.14 and in all things it behoved him to be made like unto his Brethren vers 17. Sin only excepted Heb. 4.15 He was in all points tempted like as we are yet without sin 2. The Lamb chosen was to be without blemish so was Christ a Lamb without spot and blemish 1 Pet. 1.19 That is free from Sin for Sins are the spots and blemishes of the Soul from these Christ was free Which of you convinceth me of Sin Iohn 8.46 Pilate that Condemned him pronounced him Innocent and professed before the Iews that he found no fault in him Luke 23.14 Heb. 7.26 27. For such an High-Priest became us who was holy harmless undefiled separated from sinners Who needed not daily as those High-Priests to offer up Sacrifices first for his own Sins and then for the Peoples for then how could he satisfie for us who had Sins of his own to expiate And than the Iews would not without reason have objected to him Mar. 27.42 He saveth others himself he cannot save No Iohn joyneth these two as inseparable 1 Iohn 3.5 And we know that he was manifested to take away our Sins and in him is no Sin 3. This Lamb also was to be a Male as also Christ that he might be the Son of God and King and Priest and Prophet to the Church Therefore Luke 2.23 That Law is applyed to Christ that every Male that openeth the Womb shall be called holy to the Lord. 4. The Lamb was to be a Year old of competent age as Christ also was to have some experience of humane Life before he dyed that he might be acquainted with our griefs and sorrows and tryed in all points like us but in his flower when he had most reason to love his Life than he laid it down for his People's sake 5. The Lamb being separated was to be kept four days from the tenth day of the first Month till the fourteenth of the same Exo. 12.6 Which was a rite which had not only a Moral Use but a Mystical Signification A Moral Use Fagius saith he was ad cubitia abligatus tyed to their Bed-posts that hearing the bleatings of the Lamb they might remember the sorrows of Aegypt and be the more thankful for their Redemption And it had a Mystical use for it signifieth the time between Christ's Consecration at his Baptism and his Death after three Years and a half spent in his Ministry as also Christ's Entrance into Ierusalem on the tenth day of the same Month by the Sheep-Gate which was the Gate by which the Sheep and Lambs were led to be Sacrificed in the Temple Iohn 12.1.12 II. His Death on the Cross was figured by the Paschal Lamb for this Lamb was to be slain as the Messiah was to be cut off by a violent Death Dan. 9.26 And after threescore and two Weeks shall Messiah be cut off but not for himself The Lamb was to be slain at the middle of the Month Nisan at the full Moon between the two Evenings Christ's Death was just at the same time when they were killing the Paschal Lamb for the Paschal Lamb was to be killed between the two Evenings that is as Iosephus interpreteth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Ninth Hour unto the Eleventh that is between Three and Five of the Clock in our account and about that time Christ dyed Matth. 27.45 46. Now from the sixth hour there was darkness over all the land till the ninth hour And about the ninth hour Iesus cried with a loud voice And Verse 50. Iesus when he had cried again with a loud voice gave up the Ghost And the place was the same for ever since David's time the Paschal Lambs were killed at Ierusalem in the Porch of the Temple where Christ also suffered And it is said Exo. 12.6 That the whole Assembly of the Congregation of Israel shall kill it in the Evening which was in a manner fulfilled in Christ against whom the Scribes and Pharisees and all the People conspired and therefore when Pilate would have released him they all said unto him let him be Crucified Matth. 27.22 And Luke 23.14 They cryed out all at once saying away with this Man and release unto us Barabbas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the Multitude together And the kind of the Death agreeth for as the Lamb's blood was shed so was Christs for the people of God The blood of the Paschal Lamb was not spilt on the ground but carried away in Basins Exod. 12.22 because it signified the Precious Blood of the Son of God as of a Lamb without spot and blemish God would not have it spilt upon the Ground that Blood is the true Treasure of the Church which the Son of God still representeth unto the Father on our behalf Again the Roasting of the Lamb the Lamb was not to be eaten raw nor sodden nor baked nor boiled but roasted by fire The Fire represents the Wrath of God Mal. 4.1 Behold the day cometh that shall burn as an Oven and Heb. 12.29 Our God is a consuming Fire In this fire it behoved the Lamb of God to be roasted when he offered himself a surety for Sinners and was substituted into their room and place This was that which made him sweat drops of Blood and for this cause did he complain Psal. 22.14 15. My heart is like wax it is melted in the midst of my bowels My strength is dryed up like a potsheard and my tongue cleaveth to my jaws And their manner of roasting it is very notable which was as Maimonides telleth us not by a Spit of Iron turned round about as we do but by hanging the flesh on a broach of Wood in the midst of the Fire which had some shadow of Christ's Crucifixion especially if that be true which Iustin Martin in his Dialogue with Tryphon the Iew telleth him that