Sermons Volume 4, Sermon on John 3

Sermons Volume 4 · Sermon on John 3

p. 1116A Sermon on JOHN i.29.

Behold the Lamb of God, which taketh away the Sin of the World.

THe Words are spoken upon occasion of Iohn's meeting with Christ. Before his Temptations in the Desart Christ had honoured Iohn's Baptism; after his return from the Desart he cometh to honour his Ministry: Christ himself was one of Iohn's Auditors, it fell out happily by the Divine Providence, that so Iohn might give him a solemn Testimony before the People, Behold the Lamb of God, &c.

In the Words we have

1. A note of Demonstration or Ostension, as pointing at him with the Finger, Behold

2. The Person… demonstrated, set forth here under the notion of the Lamb of God.

3. His Work and Office, from whence the Title is given him, which taketh away the Sin of the World.

The Text is full of matter, every word and tittle is Emphatical.

Two Doctrines I shall observe from the words.

1. Doctrine, That Jesus Christ was the true Lamb of God.

2. Doctrine, The great work of Christ the Lamb of God, is to take away the Sin of the World.

I. Doct. That Iesus Christ was the true Lamb of God.

1. I shall shew that Christ was the true Lamb of God.

2. How we are to behold him.

I. That Christ is the true Lamb of God. He may be called so, either with allusion to the Common Lamb, or else to the Holy Lamb which foreign is here called the Lamb of God, the Lamb appointed by him for Sacrifice, or else to the Paschal Lamb.

First, There are many fit resemblances between him and the Common Lamb, I shall instance only in three; (1.) Innocency, (2.) Liableness to Injuries; And (3.) Meekness and Patience.

1. For Innocency. Of all Creatures the Lamb is the most Harmless, the true Emblem of Innocency: So was Christ without wrong, and without guile, Isa. 53.9. He hath done no violence, neither was any deceit in his mouth. All wrong and harm is there reduced to two heads, Violence and Deceit; the one the fruit of Wicked Cunning, the other the fruit of abused Power; both are far removed from Christ, for he was holy and harmless.

2. So for Liableness to Injuries. Sheep are not Ravenous Creatures, but easily exposed to the prey of others, and can use no forcible means to defend themselves. Matth. 10.16. Behold! I send you forth as Sheep in the midst of Wolves. So was Christ himself, that in him might be exemplified the Spirit and Genius of that Religion which he would establish. Ever since there hath been Sin in the World, Man hath been grasping at Power, to use it, not in acts of Mercy, but Violence: but the great God, who hath all power in his hands, would come into the World as a Lamb to the Slaughter, and redeem the World that was lost, not by grasping at power and greatness, but by meekness and sufferings; and so establish a Kingdom of Patience, not of Power.

3. For Meekness and Patience. For Patience in his Death he was a Lamb, Isa. 53.7. He was oppressed, and he was afflicted, yet he opened not his mouth: he is p. 1117brought as a Lamb to the slaughter, and as a Sheep before the shearers is dumb, so he opened not his mouth. Swine will howl and whine when they are touched, but Sheep are dumb before the shearers. Christ did not open his Mouth, unless it were to instruct, and bless, and pray for those that Crucified him, but went patiently to the Cross. It was anciently observed among the Heathens, that if the beast struggled, or did run away from the Altar, that it was counted an unlucky Sacrifice. If we should go by this rule in judging concerning the success of our Sin-offering, his carriage at his Death promiseth an happy issue, for he was brought as a Lamb to the slaughter, and as a Sheep before the shearers is dumb, so he opened not his Mouth. He dyed not as the Beasts in the Temple against their will; if he complained of the Bitter Cup, it was to shew, that he was not without sense, not that he was without Patience.

Secondly, The Sacrifice-Lamb therefore called the Lamb of God. All Lambs were God's Creatures, and therefore might be called his; but the Lamb appointed for Sacrifice was God's in a peculiar manner, as set apart for this use by his special appointment. And yet that Lamb was not God's so much, as Christ is; for there Man had his choice, and was to interpose his judgment, what Lamb he would single out of the flock; and therefore the Sacrifices and Offerings were called theirs who presented them, not God's who appointed them; But Christ was both appointed by God, 1 Pet. 1.20. Who verily was fore ordained before the foundation of the World, and offered by God▪ …eb. 9.14. Who through the Eternal Spirit offered himself without spot to God. And accepted by God, in token whereof he hath set him forth in the Gospel as a propitiation for Sin, Rom. 3.25. Whom God hath set forth to be a propitiation through faith in his blood. And in the Text he is said to be foreign, not a Lamb, but the Lamb, that Lamb of God; which is said partly by way of dignity and distinction, to put a difference between him and the Typical Lamb; and partly by way of Ostension and Demonstration, that Lamb figured in the Sacrifices, and spoken of by the Prophets, this is he, the Lamb of God indeed. Now Lambs were often used in Sacrifices. In the Purification of Women, Levit. 12.6. She shall bring a Lamb of the first Year for a Burnt-Offering. In the Cleansing of the Leper, Levit. 14.10. On the eighth day he shall bring two He-Lambs without blemish, and one Ewe-Lamb without blemish, both which figured the Cleansing of our defiled Natures by Christ, and the doing away the Defilement and Leprosie of Sin. But the most frequent and constant use of the Lamb was in the daily Sacrifice, Exod. 29.38, 39. Now this is that thou shalt offer upon the Altar, two Lambs of the first year, day by day continually, the one Lamb thou shalt offer in the Morning, and the other Lamb thou shalt offer at Even, which was to be done with Meal and Wine, the two great supports of the Natural Life; all which figured Christ. God is every day pleased and propitiated for our Sins, and by vertue of his daily Mediation we and all our actions are accepted of the Lord. The Lord Jesus is our daily Lamb, which must be represented to God's justice, as the only means of our atonement, every Morning and every Evening; we need it as much as they, and are more obliged than they, because all is clear and open to us. Now upon the Sabbath Day this Offering was double, Numb. 28.9.10, And on the Sabbath day two Lambs of the first year without spot, and two tenth deals of Flower for a Meat-offering mingled with Oyl, and the Drink-offering thereof. This is the burnt-offering of every Sabbath, beside the continual burnt-offering, and his drink-offering. Then God requireth a more solemn remembrance of Christ, our Lamb slain for us.

Thirdly, But the most solemn Figure and Type of Christ was the Paschal Lamb, and most frequently interpreted of him in the New Testament, 1 Cor. 5.7. Christ our Passover is Sacrificed for us: And Iohn 19.36. A bone of him shall not be broken. This was originally spoken of the Paschal Lamb, Exod. 12.46. Neither shall ye break a bone thereof. Now the Evangelist bringeth this as a Prophecy, this which was ordained concerning the Paschal Lamb, is said to be fulfilled in Christ; it is brought as a reason why the Divine Providence permitted not his Legs to be broken. This is the Type to which Iohn here alludeth, and saith, Behold the Lamb of God. Therefore here my Work must be fixed, to state the resemblance between the Paschal Lamb, and Jesus Christ. Certainly the use of that Ordinance was Typical, as well as Historical, it was ordained not only as a Memorial of their redemption from Aegypt, but as a figure of our redemption by Christ. To p. 1118the first Use, it is supposed David hath respect, when he said, Psal. 111.4, 5. He hath made his wonderful works to be remembred, the Lord is gracieus, and full of compassion. He hath given meat to them that fear him, he will ever be mindful of his Covenant. The Meat there mentioned is supposed to respect the Paschal Lamb, when they were to remember the Works of God. But the chief use was to Type out Christ, who hath so taken away Sin, that he hath freed us from eternal Death. He was the Truth and Substance of that Type, and the true Passover sacrificed for us, in whose Person, and in whose Sufferings and Benefits, all that is really to be found, which is pointed out and Typified by that Shadow.

That this may more clearly appear to you, I shall shew you, that the Paschal Lamb figured,

1. The Person of Christ.

2. His Death on the Cross.

3. The Fruits of his Death.

4. The manner how we are made Partakers of them.

I. The Paschal Lamb figured the Person of Christ. The Prophets and Apostles do often set forth the Person of Christ under the Notion of a Lamb. Isaiah calleth him a Lamb, Isa. 53.7. He is brought as a Lamb to the slaughter. And Philip instructing the Eunuch, applyeth that Prophecy to Christ, Acts 8.35. And among the Apostles, Peter telleth you, That we are redeemed with the precious …lood of Christ, as of a Lamb without spot and blemish, 1 Pet. 1.19. And Iohn the Evangelist calleth him often, The Lamb that was slain, Rev. 5.6, 9. And here Iohn the Baptist, who was Fibula legis & Evangelii, in the middle between the Prophets and Apostles calleth him The Lamb of God, in the Text; and Ver. 36. Behold the Lamb of God. And fitly, for Christ was a Lamb in regard of his Meekness, Patience, and humble Innocence. For his Meekness he was a Lamb, for he saith, Learn of me, for I am meek and lowly in heart, Matth. 11.29. And for his Innocency, for there was no guile found in his mouth, 1 Pet. 2.22. But chiefly for his Patience, for as a Lamb before the shearers is dumb, so he opened not his mouth, Acts 8.32. He did not cry, nor lift up, nor cause his voice to be heard in the streets, Isa. 42.2. Who when he was reviled, reviled not again; when he suffered, he threatned not, but committed himself to him that judgeth righteously, 1 Pet. 2.23. Not that he wanted Strength and Power, for all Power was given him both in Heaven and Earth, and if he would have made use of them, he had more than twelve Legions of Angels at his command, Matth. 26.53. Thinkest thou not, that I cannot now pray to my Father, and he shall presently give more than twelve legions of Angels? One of which was able enough easily to dissipate and destroy all his Enemies. But he came not to be ministred unto, but to minister, and to give his life a ransom for many, Matth. 20.28. And therefore he humbled himself, being made obedient to death, even the death of the Cross, Phill. 2.8. Thus the Lion of the Tribe of Iudah by a strange Metamorphosis of a Lion was made a Lamb, that out of the Eater might come forth Meat, and out of the Strong might come forth Sweetness; for this Lamb feedeth us with his Flesh, and giveth us to drink of his Blood, Iohn 6.55. My flesh is meat indeed, and my blood is drink indeed. No Dish so savoury as that to an hungry Conscience, no Draught to comfortable to a thirsty Soul. And besides this, he cloatheth us with the Fleece of his own Righteousness, and therefore we are said to put on Christ, Gal. 3.29. As many of you as have been baptized into Christ, have put on Christ. And Rom. 13.14. Put ye on the Lord 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.

p. 11191. 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, foreign, 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 foreign, 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 p. 1120it 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 their Broach was fashioned to the shape of a Cross, a transverse piece of Wood thrust through the Shoulders of the Lamb; and why should we not believe this Holy Man, who was well acquainted with the Jewish affairs, being born at Sychem? Besides the notable Providence of God, that Christ's Legs should not be broken.

3. The fruits and benefits of this Sacrifice.

1. By the sprinkling the Blood of the Lamb, he that destroyeth the first born of the Aegytians could not touch them, Heb. 11, 28. This secured them against the destroying Angel; to teach us, that the justice of God doth only spare them, whose Consciences are sprinkled with the Blood of Christ. The Blood of the Lamb, and the Blood of Christ was shed for this end, that it might be sprinkled, and being sprinkled might exempt, and free us from Death. So the Apostle St. Peter speaketh of the sprinkling of the Blood of Jesus by which the Elect are sanctified and saved. 1 Pet. 1.2. Elect according to the fore-knowledge of God the Father, through sanctification of the Spirit unto obedience, and sprinkling of the blood of Iesus Christ. There was not only Blood shed, but Blood sprinkled; so Heb. 12.24. And to the blood of sprinkling, which speaketh better things than the blood of Abel. God said of the blood of the Paschal Lamb, Exod. 12.23. For the Lord will pass through to smite the Aegyptians, and when he seeth the blood upon the Lintel, and on the two side posts, the Lord will pass over the Door, and will not suffer the destroyer to come into your houses to smite you. So when Wrath maketh inquisition for Sinners, God beholding his Sons Blood, wherewith the Elect are sprinkled, they are exempted from the Curse wherein others have intangled and involved themselves; for saith the Apostle Paul, Rom. 5.9. Being justified by his blood, we shall be saved from wrath through him. So that we need not fear the Sword of the destroying Angel, whither he be an Angel of Darkness or an Evil Angel, for God hath delivered us from the power of Darkness by the Blood of his Son, Col. 1.13. or an Heavenly Angel, by the same blood he hath reconciled all things unto himself both in Heaven and in Earth, Col. 1.20. Those Angels which were heretofore set as a guard upon the Earthly Paradise, with a Flaming Sword to keep us out from thence, do carry us into the Heavenly Paradise, Luke 16.22. The Begger died, and was carried by the Angels into Abraham's bosom, and are Ministring Spirits sent forth for the Heirs of Promise, not to destroy them but to keep them and preserve them, Heb. 1.14. Are they not all ministring Spirits, sent forth to minister for them, who shall be heirs of Salvation?

2. In that very Night in which the Paschal Lamb was slain, the Israelites obtained their freedom and deliverance out of Aegypt. So hath Christ by his Blood freed us from the slavery of Sin, the Devil, and the World, and called us into the glorious Liberty of the Children of God, 1 Cor. 7.23. Ye are bought with a price, be not ye the Servants of Men. So Heb. 2.15. That he might deliver them, who through fear of Death were all their life time subject to Bondage. And Iohn 8.36. If the Son therefore shall make you free, ye shall be free indeed. We are redeemed unto God as they went into the Wilderness to worship God.

3. In that very Night God exercised Judgments on the Gods of the Aegytians. So it is said, Exod. 12.12. Against all the Gods of the Aegyptians will I exercise Iudgment. p. 1121And it is repeated, Numb. 33.4. For the Aegyptians buried all their first born, which the Lord had smitten among them; upon their Gods also the Lord executed Iudgments. Some say by slaying the Beasts which the Aegyptians Worshipped, as the Oxe. Ionathan in his Paraphrase saith, that all their Idols of Metal melted, and their Idols of Stone and Earth were broken in pieces, and their Idols of Wood were burned to Ashes; whether this or that we cannot tell, because the Scripture is silent, but surely these threatnings were not in vain, and wanted not there certain effect. Certain we are that by the blood of Christ the Devils Kingdom goeth down, Iohn 12.31, 32. Now shall the Prince of this World be cast out; And I, if I be lifted up from the Earth, will draw all men unto me. As Christ's Kingdom goeth up, the Idols are thrown to the Moles, and to the Bats, Isa. 2.20. And God will famish all the Gods of the Earth, Zeph. 2.11. And in the 1 Pet. 1.18, 19. Ye were not redeemed with corruptible things, as Silver and Gold from your vain conversations received by tradition from your Fothers: But with the precious blood of Christ as of a Lamb without blemish and without spot. The blood of Christ fetcheth over men from their inveterate Customs and Superstitions. And Rev. 12.11. They overcame by the blood of the Lamb. And 1 Iohn 3.8. For this purpose the Son of God was manifested, that he might destroy the works of the Devil.

4. How shall we be partakers of those good things which come to us from the Lamb of God. Two things were required of these Israelites, that they should sprinkle the blood of this Lamb upon the Lintel, and the two side Posts: And then eat his flesh in an Holy and Religious manner; and if any of the Israelites had neglected either of these, he had refused the grace annexed to this Ordinance, and so lost the benefit of it. So if we neglect the means by which Christ is to be applyed, we lose our benefit by him.

1. They were to sprinkle the Lintel, and the two side Posts of their doors. At another time God gave them direction to write his Law on the door Posts, Deut. 11.20. Thou shalt write them upon the door Posts of thy house, and upon thy gates. Which I mention that we may the better understand what is meant by them. By these Door Posts are meant our Hearts, for these God sprinkleth with the blood of his Son, Heb. 10.22. Having our hearts sprinkled from an evil conscience. And upon these hearts of ours doth he write his Laws, Ier. 31.32. I will put my law in their Inward parts, and write it in their hearts: For the Hearts of Men are as open to God, as the Doors of our Houses are to our selves. Now our hearts are sprinkled with the blood of Christ, when we firmly believe, that God is propitiated by the blood of Christ, and will spare all those who in a broken Hearted manner sue out their pardon in Christ's name, unfeignedly devoting themselves to God. Oh than! Let every one of us get our hearts sprinkled with the blood of Christ, and apply it to our Consciences, and say with the Apostle, 1 Tim. 1.15. Iesus Christ came into the world to save Sinners, of whom I am chief. And again, Gal. 6.14. God for…id that I should glory save in the Cross of our Lord Iesus Christ, by whom the World is crucified unto me, and I unto the World. And again, 2 Cor. 5.14, 15▪ The love of Christ constraineth us, because we thus Iudge; That if one dyed for all, then were all dead. And that he dyed for all, that they which live, should not henceforth live unto themselves, but unto him which dyed for them. These are true workings of heart, only remember, the same place that is sprinkled with the blood of Christ, on the same place must the Law be written, that we may love God, and keep his Law, and intirely give up our selves to do his will, and be subject to him. And remember also, that it is the Lintel and side Posts that must be sprinkled, and the Law was written upon the Door Posts, not inscribed upon the Threshold: There are some which tread the blood of the Covenant underfoot, Heb. 10.29. Of how much sorer punishment shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the Covenant, wherewith he was sanctified, an unholy thing, and hath done despight unto the spirit of grace? These are Swine and Dogs, before whom we must not cast holy things, lest they tread them under feet, Matth. 7.6. These prefer their Carnal satisfaction before the fruits of Christ's death, and sell their birthright for a Mess of Pottage.

2. By the same Faith by which the blood of the Lamb of God is sprinkled on the doors of our hearts, by the same Faith is his flesh eaten. The Lamb of God was given, not only as a ransom to Divine Justice, but as food for our Souls. p. 1122The eating of the Sacrifice noteth the manner of our fruition of Christ, for Eating implyeth an intimate Union; those things which are Eaten, are turned into our substance, and become one with us. Iohn 6.53. Verily verily, I say unto you, unless ye eat the flesh of the Son of Man, and drink his blood, ye have no life in you. Christ is as truely meat as the Paschal Lamb was, but meat, not for the Body, but the Soul; and therefore he is Eaten not with the Mouth of the Body, which receiveth bodily food, but the Mouth of the Soul, which is Faith. The Appetite is Spiritual, so is the Food; it is a Spiritual Hunger and a Spiritual Thirst that must be satisfied; Now a Corporeal thing beareth no proportion with it; there is no satisfying this Hunger, nor quenching this Thirst, but by coming to Christ, that is, believing in him; for it is said, Iohn 6.35. I am the Bread of Life, he that cometh to me shall never hunger, and he that believeth on me shall never thirst. In that manner we receive Christ in what manner he dwelleth in us, now he dwelleth in us by Faith, Eph. 3.17. That Christ may dwell in your hearts by Faith. Christ dwelleth in us, not by his infinite presence as God, so he is every where; nor by his Corporeal presence as Man, so the Heavens must contain him; but by his Gracious presence, and special influence as our Head, whereby he quickneth us: Therefore we are to receive him by Faith, and not by the Mouth and Stomach, and give him a hearty welcome into our Souls. The Israelites in the Wilderness did all eat the same Spiritual Meat; and did all drink the same Spiritual Drink, for they drank of that Spiritual Rock that followed them, and that Rock was Christ, 1 Cor. 10.3.4 As they did eat Christ, and drink Christ, before ever his Body was formed in the Virgins Womb; so do we now he is ascended into Heaven. The Passover-Lamb was not to be eaten Raw, or half Roasted, but throughly Roasted; So is the Lamb of God, he is not digested, and turned into strength and nourishment, by a few crude, cold, cursory, and careless thoughts; but this Mystery must be much concocted by deep, serious, pressing, and ponderous Meditation: for Meditation is that to the mind, which Concoction and Digestion is to the Stomach. An unattentive mind gets no warmth, no strength, no Comfort from the Lamb of God. In short, we must so mind these things as to chuse them, and so chuse them as to be determined and governed by our choice in our whole course. The Lamb was to be eaten whole, there was nothing to be left of him, Exod. 12.10. And ye shall let nothing of it remain until the morning. To shew that Christ must not be divided, not Nature from Nature, nor Office from Office, nor Benefit from Benefit; this is to Eat part of Christ and leave the rest. If we would have his Glory, we must be partakers of his Sufferings, and take up his Cross; if we will have him for our Redeemer and Saviour, we must own him for our Lord and Lawgiver; if we would be feasted with Priviledges, we must not neglect Duties; his Spirit must renew us, as well as his merit justifie us. The Paschal-Lamb was to be eaten with bitter Herbs; it is our Misery giveth Christ a relli…h, God casts us into Sufferings, or puts us under a Cloud, that we may not be Gospel-glutted, or cloyed with Doctrines of Grace. He must be eaten with Unleaven-Bread, simple plain Bread without mixture. 1 Cor. 5.7, 8. Purge out therefore the old Leaven, that ye may be a new Lump, as ye are Unleavened. For even Christ our Passover is sacrificed for us. Therefore let us keep the feast, not with old leaven, neither with the leaven of Malice and Wickedness, but with the …nleavened-bread of sincerity and truth. Christ, in whose Mouth there is no guile, cannot endure Hypocrisie. At first they were to eat the Passover with their Loins girt, their Staff in their hands, and Shoes on their feet: So Luke 12.35. Let your Loins be girded about, and your lights burning. 1 Pet. 1.13. Wherefore gird up the loins of your minds. Eph. 6.14, 15. Stand therefore having your loins girt about with truth, and having on the breastplate of Righteousness; And your feet shod with the preparation of the Gospel of Peace. We are strangers here, and must put on for Heaven, and be ready for a remove for the Heavenly Journey.

II. How we are to behold him, or how is he to be considered by us. This Ecce, Behold, doth not only point at Christ as Personally and Corporally present, as an object of the Senses; but doth excite their mind and Faith to get a Spiritual sight of him, to behold him in the Quality of his Office. He is not Personally present with us, as he was when these words were said, yet that doth not hinder the sight of Faith. Whenever we are conversant about these holy p. 1123Mysteries, it may be said to us, Behold the Lamb of God, which taketh away the Sins of the World.

1. Behold him with Seriousness and Reverence. This Mystery must not be passed over with a few hasty and running Thoughts: It is foreign the greatest Wonder that ever was in the World, that God should die, and for such forlorn Creatures. How should we be swallowed up of Admiration, when ever we think of it? When this Lamb of God was killing, the Creatures were all in amazement, the Earth trembled, the Rocks rent, the Sun was eclipsed; Oh how great is the stupidity and dullness of our Hearts, that we can no more seriously think of it! Heb. 3.1. Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle, and High-priest of our Profession, Iesus Christ. Serious Meditation is like the Concoction of Meat in the Stomach.

2. Behold him with Application. Iob 5.27. Hear it, and know thou it for thy good. Rom. 8.31. What shall we then say to these things? Excite thine own Heart; surely this was for my Sins, if I have an Heart to receive Christ, and make use of him for this End and Purpose; Gal. 2.20. Who loved me, and gave himself for me. And, 1 Pet. 1.20. Who verily was fore-ordained before the foundation of the world, but was manifest in these last times for you.

3. Behold him with an Eye of Faith: Isa. 45.22. Look unto me, and be ye saved, all the ends of the earth! Heb. 12.2. Looking unto Iesus. Zech. 12.10. They shall look upon me, whom they have pierced. Faith gets such a clear sight of things, as if we had been by when he suffered and paid this Ransom.

4. Behold him with an Eye of Repentance, and brokeness of Heart: Zech. 12.10. They shall look upon me whom they have pierced, and shall mourn for him, as one that mourneth for his only son; and shall be in bitterness for him, as one that is in bitterness for his first-born. It was thy Sins that pierced him, therefore behold him and mourn.

5. Behold him with an Eye of Thankfulness, as the great Instance of God's Love, who would by so costly a Remedy procure our Pardon and Happiness. 1 Iohn 4.9, 10. In this was manifested the love of God towards us, because that God sent his only begotten son into the world, that we might live through him. Herein is love, not that we loved God, but that he loved us, and sent his son to be the pr…pitiation for our sins.

6. Behold your Suffering and Crucified Saviour with an Eye of Love, so as to love him the more: O foreign, My Love is Crucified. Ignatius quò vilior, eò charior, The more vile and humble he was, the more dear he should be to you. Let it perswade us to a real Love, to allow him a Dominion and Lordship in our Hearts; that is real Love to obey God. Rom. 5.8. God commended his love towards us, in that while we were yet sinners Christ died for us; This Love must beget Love.

1 Use. To press you to behold the Lamb of God, behold him as a Sacrifice for Sin, whose Blood applied doth quiet the Conscience, and turn away the Curse. These Words present the more glorious Spectacle and Object, not to your Sight, but to your Faith; not to your Senses, but to your most serious and intimate Consideration. The Object is Christ Crucified, the only true propitiatory Sacrifice for Sin, the chief Point of Christian Knowledge, and the most powerful Means of the Creatures Good. Oh, behold him! look not at Bread and Wine in the Lord's Supper, but at the Lamb of God.

2 Use. To press you to take and eat Christ, and receive him out of God's hands by Faith. He is the Lamb of God, God designed him for this Work, when Man had no way to help himself: 1 Pet. 1.20. Who verily was fore-ordained before the foundation of the world. God tendreth him to you, now Take and Eat. God the Party offended hath authorized Christ to be a Mediator; say then, Lord! thou hast appointed thy Son, and sent him into the World to be a Ransom for our Souls; he is now offered to me, Lord! I come to eat his Flesh, and drink his Blood. We must eat him so as to feel the Virtue of both, changing our Hearts, and comforting our Consciences; changing our Hearts, other Food is changed into our Substance, this changeth us: 2 Cor. 5.17. He that is in Christ is a new Creature. Comforting our Consciences, Heb. 9.14. How much more shall the p. 1124blood of Christ, who through the eternal spirit offered himself without spot to God, purge your conscience from dead works to serve the living God? Is God unwilling to give Christ? Or is Christ unable to do his Work?