Lord commanded Samuel when he was to annoint Dauid King Looke not on his countenance nor on the height of his stature 1 Sam. 16.7 and he addeth this as a reason for God seeth not as man seeth man locketh on the outward appearance but the Lord beholdeth the heart This truth is further cleared by testimonies and examples God chose Abraham an Idolater Manasses a soothsayer Matthew a Publican Cornelius a Captaine Paul a persecutor Rahab a harlor Zacheus an extortioner Acts 10. Act 〈◊〉 Ioâ— 7. Luâ—e 19. â—â— yea and our Sauiour saith that Publicans and Harlots shall enter into the kingdome of heauen when others shall be shut out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reas 1 First Eph. 1. his gifts and graces are on his part free and on our part altogether vndeserued and therefore often called in the Scripture his free election and his free grace Reas 2 Secondly if any outward priuiledge or respect should preuaile with God to moue him to choose some before othersome then must the rich man haue been preferred before poore Lazarus and the proud Pharisie before the poore Publican Now this were an vnequall valuation to prize those things that haue no proportion to grace and goodnesse to things that are not to be valued for betwixt temporall and spirituall things is no compareson Vse Seeing then that of all sorts and conditions of men GOD hath some that belong to his kingdome wee are taught not to despaire of the saluation of any though for the present they walke in that broad way that leadeth to destruction Publicans haue been called Matthew from the receit of custome Pharisies haue beene called Paul a Pharisie and bloudy persecutor Harlots haue beene called Rahab Mary Extortioners haue beene called Zacheus apostates Peter yea God chooseth many times the weake and foolish things of this world to confound the wise and mighty and the poore ones of this world to be rich in faith yea Iew and Greeke bond and free male and female they are all one in Christ he accepteth of the person of no man Secondly seeing no outward priuiledge preuailes any whit with God but that his election is free riches and honours and dignities make none the more or lesse esteemed wiâ—â— God Why then should any outward thing gaine our hearts and our affections seeing that when wee enioy all that we can desire we are neuer the nearer in Gods fauour No man knoweth loue or hatred saith Salomon by these things Eccl. 9.2 If outward priuiledges would preuaile any whit with God Antiochus Herod Saul Iezabel Nero c. must needs haue beene deepe in Gods fauour yet wee know the Lord left these shewed them no mercy but caused them to serue his iustice An Ethiopian Here we haue him described by his Country a Moore By his country a Gentile by nature one that was without the pale of the Church yet hee worshippeth God at Ierusalem making good that prophecie of old Esa 2.2 It shall come to passe in the last dayes that the mountaine of the Lords house shall be established c. and all Nations shall flow vnto it meaning indeed of the inlargement of the Church by all Nations farre and neere vpon the face of the earth So that in this Eunuch we haue an carnest of that promise that God had made vnto his people Doct. The Gentiles to be conuerted That the Gentiles should be called and brought in and that little Sister that had no breasts Cant. 8. made fruitfull This couenant and promise did the Lord thinke vpon in calling in al ages and from time to time so many of the Gentiles to the knowledge of his truth Such as are Ruth Iob Rahab Cornelius this Eunuch c. Vse And blessed bee his Name that we that sate in darkenesse and in the shadow of death haue had this light reuealed vnto vs especially in this part of the world which we call Europe wherein the light of the glorious Gospell for these sixe hundred yeares last past especially hath shone more and more and still shall vntill the comming of the Bridegroome himselfe the Lord Iesus Of great authority vnder Candace Queene of the Ethiopians who had charge of all her treasure c. As this Noble man is here described by his person and by his Country so is he likewise described by his office or place and that indeed By his office Treasurer vnto a great Princesse imployed no doubt in many great and weighty affaires in the gouernment of a kingdome yet trauaileth vp to Ierusalem to worship God Whose godly example and zealous practise may commend to all posterities this lesson That neither the greatnesse of mens persons Doct. The greatnesse of none must exempt them from the performance of holy duties nor places may exempt them from the performance of holy duties if God haue once called a man with a holy calling to the knowledge of his Sonne Christ it is neither person nor place that may with hold vs from his seruice that must bee preferred aboue al. Dauid though he were a King how frequent was he in these holy performances which sheweth that they were more delightfull vnto him then his kingly robes They were the very delight of his soule Gods precepts being sweeter vnto him then the honey and the honey combe Psal 5.3 Thou shalt heare my voyce O Lord early in the morning will I direct my prayer vnto thee and will looke vp Neither might this seeme to be a worke of supererogation in Dauid because a King that might plead the publike affaires of his kingdome for then would hee not haue exhorted others of the same condition to the same godly practise Be wise now therefore O yee Kings Psal 2 11.12 c And it is obserued to haue beene the great praise of Hezechiah 2 Chro. 20.19 that he sent abroad messengers to call the people to the seruice and worship of God and not onely so but ioyned himselfe also in the same And amongst all other the titles that serued to set out the honour of Salomon and his magnificence this was not the least Eccl. 1.12 The words of the Preacher sonne of Dauid King of Israel And for this is Abraham commended a great Prince yet instructed his family Iosuah a man full of imployments in the publike affaires yet I and my house will serue the Lord. Ios 24. The like of Cornelius yea the greatest honour that euer came to the Kings of Iuda and Israel Acts 10. was this that they were zealous for the worship of God and the greatest dishonour that euer did betide them was this they were negligent and carelesse therein Now the reasons of the poynt are Reas 1 The first may be drawne from the rule of Equitie where much is giuen much shall be required God hauing honoured such men aboue others lookes to be honoured by them aboue others and indeed who should doe the greatest worke but they
Blessed is he to whom the Lord imputeth no sinne and in whose spirit there is no guile Bee glad oh ye righteous and reioyce in the Lord. But who are righteous And be ioyfull ye that are true of heart Ver. 10. Heare we Dauids prayer for such Psal 125.4 Do good to those that bee good and vpright in heart Whereas that man that wants this soundnesse of heart in doing of good duties he doth but loose his labour they are but abhomination vnto the Lord As it is said of Amazia 2. Chron. 25.2 He did that which was right in the sight of the Lord but not with a sound heart Now the grounds of this are Reas 1 God hath commanded it Gen. 17.1 Walke before me and bee thou perfect or sincere Reas 2 Secondly it is onely comfort a Christian hath in all that we do that the same is performed of vs in singlenesse of heart In the world we see the best duties of a Christian traduced and oftentimes they are called Hypocrites for their paines and mocked and derided as Dauid was when he danced before the Arke But this was Iobs comfort when his friends layed such an imputation vpon him Iob 27.5 I will not part with my innocency saith he vntill I dye And this was Hezechias his comfort at such time as hee was summoned to death Isa 38.3 Remember Lord that I haue walked before thee in truth and with an vpright heart Reas 3 Thirdly it is that which distinguisheth a true Christian from an hypocrite who may go as far in the worke done as the best Christian in outward performances The thorny ground and the stony ground went wondrous farre our Sauiour sheweth that these receiue the word with ioy and beleeue for a time Matth. 13. onely the good ground are they which with honest and good hearts heare the word and keepe Reas 4 And last of all God hath appointed a day in the which all our actions shall be iudged and scanned not as they haue seemed to men but as they haue beene indeed and in truth before God We must al appear before the iudgment seat of Christ 2. Co. 5.10 that euery one may receiue the things done in his body according to that hee hath done whether it be good or bad Vse 1 It may serue to admonish euery one in the feare of God that we labour after this sinceritie and puritie of heart without which no dutie that we can performe can finde acceptation with God But how shall I know in the performance of holy duties Quest that my heart is thus qualified There are many markes and tokens of this integritie of heart Answ whereby it may bee discerned amongst the rest these Marks of a sincere heart First it is discerned by the manner of performance of any dutie it doth the same humbly keeping an eye still vpon it's owne wants in doing of them fearing still that something may be amisse that may hinder the Lords gracious acceptation of them a sincere heart is still ready to complaine of its best actions and dare not present any seruice it doth vnto God further then it hath the righteousnesse of Iesus Christ to couer all the imperfections of the same Secondly it is discerned by the ready and chearfull performance of holy duties God loueth a chearfull giuer This was the great commendation of the Church of the Romans Ye haue obeyed from the heart the forme of doctrine that hath beene deliuered vnto you Thirdly with much affection and loue Psal 119. So Dauid O that my wayes were so direct that I might keepe thy statutes c. Fourthly it is the propertie of a good heart to haue an eye vnto all the commandements of God to the duties of the second Table as the first This was the great commendations of Cornelius when he could say Act. 10. Wee are all here before God to heare whatsoeeuer is commanded vs of God So Dauid I shall not be confounded whilest I haue respect vnto all thy commandements And lastly it wil do them constantly not by fits when he is in a good mood but at all times in prosperitie as in aduersitie in sicknesse as in health which an Hypocrite doth not for so saith Iob Doth an hypocrite pray alwayes Iob 21. The meaning is he doth not Secondly this may serue for matter of singular consolation vnto the godly that can approue themselues vnto God that whatsoeuer they do in his seruice and worship they do the same in singlenesse of heart such need not to doubt but they shall meet with the Lord in his owne ordinance And albeit they may haue in them many wants and infirmities yet this singlenesse and integritie that is in the heart makes amends for all and causeth the Lord to passe by them all An husband beares with many infirmities of his wife so long as she keepeth her faith to him in the maine duties of Matrimoniall loue So dealeth the Lord with his seruants so long as they keepe their hearts vpright with him See we this in King Asa a catalogue of whose infirmities the Scriptures affoord vnto vs as namely that he tooke not away the high places that in his displeasure hee cast the Lords Prophet into prison that hee oppressed his people that in the time of his sicknesse he sought to the Physitian and not to the Lord. And yet for all this see the account the Lord made of this man the Text saith 1 Kin. 15.14 Asas heart was vpright with the Lord all his dayes The Lord so regarded that as that he passed by all the rest And he said I beleeue that Iesus Christ is the Sonne of God Philip hath no sooner put the question Doct. A Christian must be readie to giue an account of his faith 1. Pet 3.15 but the Eunuch makes the answer readily and willingly It is a commendable duty in a Christian to giue an account of his faith whensoeuer he shall be demanded it is an Apostolicall iniunction Sanctifie the Lord in your hearts and be ready alwayes to giue an answer to euery man that asketh you a reason of the hope that is in you And hence is it that Christians are exhorted To keepe the profession of our faith without wauering Heb. 10.23 See this in Paul in his boldnesse before Felix I confesse vnto thee Act. 24.14 that after the way which they call Heresie so worship I the God of my Fathers The grounds of this we haue heard before The vse serues to perswade to this duty Vse as a most necessarie fruit and consequence of faith Psal 116.10 I beleeued and therefore did I speake What faith beleeueth the mouth will speake Hee that is afraid to make an open confession of Christ hath not as yet by a liuely faith put on Christ But is a Christian bound at all times to giue an account of his Quest Faith and of his Religion he doth professe to
kingdome of God themselues nor suffered those that would Now wanting the word to direct them they serue Idols yea they worship Sathan instead of God For there is no worship can bee pleasing acceptable vnto God that hath not the word for it warrant He read Isaiah the Prophet Here we see â—is employment in his Iourney vpon his returne home into his countrey hee was not idle neither gaue he himselfe to sleeping nor spent he his time in idle discourse nor yet in reading vaine foolish wanton and lasciuious bookes as the manner of many is to do But he spent his time in reading the Scripture and in studying the word of God for the further building of himselfe vp in the knowledge of God and of Christ Whose example may commend vnto all Gods people a necessarie duty namely That they be daily conuersant in the Scriptures Doct. Godly must be conuersant in the Scriptures Deu. 6.6 7. and exercise themselues daily therein This is that charge Moses gaue vnto the people from the Lord These words which I command thee this day shall be in thy heart and thou shalt teach them diligently vnto thy children and shalt talke of them as thou sittest in thy house when thou walkest by the way when thou liest downe and when thou risest vp Againe Ios 1.8 The booke of the Law shall not depart out of thy mouth But thou shalt meditate therein day and night This is Christ owne charge Search the Scriptures Ioh. 5.39 for in them ye leoke to haue eternall life This is likewise an Apostolicall iniunction Col. 3.16 Let the word of God dwell in you plenteously To this Solomon exhorteth diligently when hee saith Prou. 7.3 speaking of the word Binde them vpon thy fingers write them vpon the table of thine heart And againe Vers 4 Say vnto Wisedome thou art my sister and call vnderstanding thy kinswoman And this was the great commendations of Timothy that hee knew the Scriptures of a childe Therefore doubtlesse very conuersant in them And of Apollo it is said that hee was mightie in Gods word So that we see to spend much time in reading the Scriptures and to be conuersant in Gods word is an excellent things a commendable duty Though the reading of the Scriptures doe not ordinarily worke faith and repentance Reas 1 yet it is an excellent meanes to prepare the heart for the same worke and to confirme our faith to strengthen it and to build vp a man daily more and more in the knowledge of Christ Secondly Gods word must be the rule of out walking Reas 2 and that narrow road within the limits whereof we should alwayes containe our selues And indeed by the word must all our actions be tried and iudged and therefore it were most expedient that by the word all our actions should bee squared Thirdly it is that onely that must bee our comfort Reas 3 when all other comforts faile Now a sure friend must not be contemned I had perished in my affliction saith Dauid had it not beene for thy word Vse 1 Seeing then that the Scriptures ought so diligently and frequently be read of vs. How iniuriously then doth the Church of Rome deale with mens soules that will not permit men the reading of the Scriptures no priuate man in that Church without speciall lycence may reade the Scriptures but must take all vpon trust and vpon the bare word of their teachers But what is this but directly to contradict the Lord himselfe We see that ignorant men peruert the Scriptures Obiect A poore filly shift Resp because some abuse the Scriptures shall others therefore not be permitted the lawfull vse thereof meates drinkes c. What is there amongst vs that is not abused must therefore the lawfull vse be taken away This may serue to condemne thousands amongst vs Vse 2 who seldome or neuer reade the Scriptures neuer take the booke of God into their hands yea such as giue no place to Gods word in their houses hardly haue a Bible at home Cards and Dice are rife amongst them these are turned and tossed euery day but the book of God is cast into a corner lyes couered with dust and the Spider spins her web ouer it This may serue also to taxe many Noble men and Gentle men Vse 3 who thinke it a base and contemptible thing to reade the Scriptures therefore they spend their time in Hawking and Hunting in Carding and in Dicing in eating and drinking and in all manner of licentious courses but as for reading the Scriptures it is held a matter of reproach to seem to haue a Bible in their hands a matter of precisenesse curiositie and more then needs But they must haue in stead of the Scriptures which are able to make them wise vnto saluation idle vaine and lasciuious bookes the Court of Venus the Pallace of pleasure bookes of loue and venery books of lyes and vanitie which doe poyson youth stir vp lust and all vncleanenesse and drowne men in perdition Well let such men know that while they bestow more time and leisure in reading such vaine and idle Pamphlets then in Gods word the Lord will plague punish them with a spirituall plague and iudgement from aboue that they remaine strangers from the comforts of Gods word that is indeed a clapsed and a sealed book vnto them whereas vnto the godly the word of God is their greatest ioy and solace Thy word saith Dauid is sweeter vnto mee then the honey the honey combe and againe Thy word is dearer vnto mee then thousands of gold and siluer This comfort such men are strangers vnto whilest with the Swine they feede on huskes and draffe and haue no appetite at all to the word of life And last of all Vse 4 this may serue to prouoke vs all in the feare of God by the example of this worthy man to a greater loue and delight in the word that we bestow more time in reading and searching therein for great is the fruit and profit that comes thereby We see a childe will take delight to reade his Fathers Will to see what Legacies be giuen him of his father Now the word of God in the old and new Testament is the Will of God the Father yea Christ last Will and Testament wherein be many legacies giuen to Gods children namely remission of sinnes eternall life the kingdome of heauen c. O then if we be the sonnes of God how can we choose but looke into these Legacies royalties and priuiledges giuen vnto vs of God our Father We see how carefull men bee to get the booke of Statutes into their houses how diligently will they reade them and meditate vpon them that they may not offend how much more ought men to search into Gods statute Booke his Word that they may not sinne against him He reade Esayas the Prophet But why tooke he such paines in reading the Scriptures Quest migâ—t not this seeme to be
of the Gospell And although God doe not now execute iudgement from heauen as before yet the sinne is no whit lessened nor Gods hand shortened Nah. 1.2 but the greater will be their iudgement in the day of the Lords account Vse 2 Secondly this meets with those likewise that will go beyond their commission as Saul that went to Gigal as Samuel had appointed him but because that Samuel came not at the day appointed therefore hee would presume to offer sacrifice So many will go to Gilgal Gods house the place of his worship and seruice But if God answer not their expectation they will do as Saul did they will preuent the Lord and helpe themselues this is to passe our calling And thus God calleth men daily to his Gospell which is the wedding of his Sonne which he compareth vnto a wedding for the varietie of delicates that is offered in the same Such as are remission of sinnes Iustification sanctification yea and gloricatition it selfe Now to partake of these things the Lord requires that men should put on their wedding garments Now how many be there that come no way regarding whether they come fitted in faith repentance and obedience with pure affections in loue to Gods ordinance with an hungring and thirstie appetite vnto Gods word with an hatred and loathing of their corruptions Nay rather they come in their old garments the garments of the old man such as are ignorance pride couetousnesse malitiousnesse c. and yet they will come to the wedding These men must know they go beyond their commission for though God call men to the marriage yet he calleth none such let such feare the iudgement that followed Mat. 22. to bee bound hand and foot and east into vtter darknesse Let all drunkards swearers adulterers Sabbath breakets and the like take heed how they approach neare vnto God when they haue no such warrant for God will be sanctified of all such as apprâ—â—ch neare vnto him either in mercy to their saluation or else in iudgement to their confusion Againe because God biddeth vs come vnto the table of his Sonne that holy Communion and tells vs withall how we shall be quali 〈◊〉 â—â—d made meet guests for the 〈◊〉 â—nd that by examming our 〈…〉 concerning our knowledge faith repentance loue c. Now when men shall presume to come to this sacred ordinance of God without this due examination such eate and drink to their owne destruction and go beyond their calling and commission Vse 3 And last of all this may serue to comfort all Gods seruans especially in the Ministery that if they finde they be called of God and sent by him and that God hath put them into his seruice they may go about their businesse with comfort and assure themselues that God will blesse them they need not feare any danger for they serue such a master that will bee with them and reprooue Kings for their sakes and he that hath set them on worke will pay them their wages Ioyne thy selfe to this Chariot This was as much as if the Spirit or the Angel should haue said Go to yonder poore man instruct him and teach him in the way of life and saluation preach Iesus Christ vnto him that his poore soule may be saued O what happy newes was this to this poore heathen Pagan man to haue Philip thus sent vnto him to saue his soule This poore Ethnicke had trauelled far and taken much paines to finde Christ and to be instructed in the mysterie of his saluation and behold now at last hee obtaines his desire here is such a one sent vnto him that is able to informe his conscience and settle his iudgement in the way of life and saluation Note we hence That the Lord setteth downe a time when hee will speake vnto his Doct. God hath a seasonable time to speake vnto his people Ioh. 2.3 and when he will reueale himselfe vnto his people My houre is not yet come saith Christ vnto his mother So here Philip did not by by speake vnto the Eunuch no not after hee was come vnto him but hee stayed a time and heard him reade God gaue not his Law by Moses vnto the people by and by but hee continued a good time first Christ did not preach the Gospell by and by so soone as hee was able to preach but he stayed a time Neither did he forthwith cause his Gospell to bee published through all the world by his Disciples but there were added daily to the Church Ioh 5 5. The poore man that lay at the poole of Bethesda thirty and eight yeares could haue none to thrust him into the water to cure him Yet at last Christ wrought the cure vpon him Euen so the poore woman in the Gospell that had the bloudy issue twelue yeares she had her time wherein she met with deliuerance Thus was it with Christs Spouse his Church in the Canticles Can. 3 4. there was a time wherein shee sought Christ but could not finde him There was a time againe wherein shee found him whom her soule loued Howsoeuer the Lord may for a timâ— frowne vpon his people and not by and by answer them in the desires of their soules hungring and thirsting after comfort yet in a due time Deliuerance will come There being nothing in the whole world more sure and certaine then comfort and deliuerance vnto the godly after their miseries and troubles The poore shall not alwayes be forgotten Psal 9.18 The hope of the afflicted shall not perish in the end And it must needs be so Reas 1 First in regard of his owne promise made vnto his people Call vpon mee in the time of trouble Psal 50.15 and I will heare thee and deliuer thee and againe Aske and ye shall haue seek and ye shall finde c Now God could not be true in his word nor faithfull in his promises if he should not at one time or another be found of his people that seeke him in truth of heart Reas 2 Secondly it is against the nature and disposition of the Almighty not to tender and compassionate his people in their miserie especially in the time of their spirituall miserie and distresse when they shall set themselues to seeke his face Because of the deepe sighing of the poore Psal 12.5 I will vp saith the Lord. Thirdly if the Lord respect his owne glory he can do no lesse at one time or other theÌ„ heare his people and answer the desires of their soules vnfainedly seeking him Hee hath not despised the poore nor hid his face from him My praise shall bee of thee in the great Congregation This teacheth vs then to waite vpon God in the Ministry of his word Vse for though he speake not vnto vs now yet hee hath a time wherein he will speake comfortably vnto vs if wee with patience and chearfulnesse hold out if with Dauid we can pant after the word of God he
ye and when they said Iesus of Nazareth Christ plainely affirmed and denyed not saying I am he Yea by how much the more he feared so lately in the Garden when Gods wrath was poured out vpon his soule and hee constrained to sweat water and bloud and to pray thus vnto his Father Father if it be possible let this cup passe from me By so much the more vndaunted is he when that soule-affliction of his is ouer to meet his aduersaries in the face that sought his life that so hee might accomplish the will of his Father And albeit the Maiestie of his word were such that when hee said Ioh 18. I am he the Souldiers that came to take him fell backwards to the ground And that hee was able as hee told Peter to command a legion of Angels if hee pleased Yet notwithstanding Christ suffers himselfe to bee led by them to bee carried to Pilate the Romane Iudge and when he comes before him what saith Paul 1. Tim. 6.13 He confessed a good confession before Pontius Pilate And when he came to the place where he was to suffer how doth he behaue himselfe but praying vnto his Father for his very enemies Father forgiue them Non compulsu patris sed consensu sui Bern. they wot not what they do And so readily and willingly resigneth vp his soule into the hands of his Father Not more by his Fathers command as with his owne voluntary consent Vse 1 Seeing then that Christ so readily and willingly did vndergo his death It may teach vs first of all to admire his loue towards sinners that thus willingly himselfe became a sacrifice for sinne This loue of Christ wee are neuer able to comprehend If Dauid in contemplation of Gods goodnesse towards man in the worke of Creation could say Psal â— 4 Lord what it man that thou hast such respect vnto him or the sonne of man that thou so regardest him O how much more haue we cause to cry out and say considering his wonderfull and vnspeakable mercy towards vs in the worke of Redemption Lord what is man 1. Ioh. 4.9 c. In this saith Saint Iohn appeareth the loue of God towards vs because he sent his onely begotten Sonne into the world It was the Lords manner of reasoning with Abraham Now I know thou louest me Gen. 22.12 because thou hast not spared thine owne sonne c. How much more haue wee cause to say Hereby we know the loue of Christ Iesus towards vs c. and to breake out with the Apostle Paul and say Rom. 9. O the deepnesse c. Vse 2 Secondly this loue of Christ towards vs thus willingly laying downe his life a ransome for vs should fire vs to an holy resolution to suffer any thing for his sake that hath suffered so great things for ours What are we that wee should think it much to part with goods name libertie and life it selfe for his sake who hath readily and willingly layed downe his life for our sakes Excellent was that resolution of Ignatius I value not my life at such a price that I should loue it more then my Lord. And being to bee deuoured by wilde beasts I am saith he Gods corne let me be ground between the teeth of the Lyons that I may be fit to make pure bread So shall I bee a true disciple of Christ And let euery Christian labour to get this resolution in his owne soule that neither tribulation nor distresse Rom. 8.35 nor persecution nor famine nor nakednesse nor perill nor sword c. can be able to separate him from the loue of Christ Vse 3 If Christ thus readily and willingly dyed for vs then there is no other satisfaction for sinne If men or Angels or any other creature if Masses or merits or any such like could haue satisfied the iustice of God then needed not Christ to haue suffered all these things at the hands of sinners But there is nothing in Gods account auaileable to put away sinne saue onely the death and suffering of the Lord Iesus And as a Lambe Here we haue the second part of the illustration as Christ is resembled vnto a Sheepe so hee is likewise vnto a lamb Which prophecie wee see fulfilled in Christ who being asked of the chiefe Priest and Elders the Text saith Hee answered them nothing Mat. 27. â—â— So meeke and quiet was Christ as a Lambe in his death And as a Lambe Christ may well be resembled vnto a Lambe in diuers respects 1. In regard of harmelesnesse no creature being of the like harmelesse disposition as a Lambe is 2. In regard of meeknesse and patience and in that respect especially is Christ here resembled vnto a Lambe And as in the whole course of his life so especially in his death according to that prophecie of old He did not cry Isa 42.2 nor lift vp nor cause his voyce to bee heard in the street Ier. 11.19 I was like a Lambe or an oxe that was brought to the slaughter 3. In regard it was that sacrifice that aboue all others doth most clearely point out Christ who is called the Lambe slaine Reu. 13. â— from the beginning The paschall Lambe aboue all other sacrifices in the Law was the clearest representation of Christ 1. The bloud thereof must bee first shed 2. Sprinkled vpon the doore-posts that so those families might escape the destroying Angell So is it the sprinkling of Christs bloud by the which the Lords wrath is appeased and we come againe to be reconciled vnto him 4. A Lambe was one of those cleane creatures in the time of the Law No creature is more free from pollution then the Lambe is his feeding is sweet and cleane delights not in mire and filth as the Swine doth Thus is it with Christ and thus is his holinesse and purity shadowed out vnto vs by the similitude of a spotlesse Lambe slaine from the beginning Seeing that Christ is thus resembled vnto a Lambe Vse in regard of his harmlesse disposition his meeknesse and patience In regard that by his bloud the destroying Angel passeth by vs as also in respect of that holinesse and purity of his nature This may serue to admonish vs. Wherein we are to imitate Christ as a Lambe 1. To labour to bee like vnto Christ in our sufferings that is that we put on vs the same mind that is with meeknesse and patience to suffer wrongs imprisonment disgrace from the world 1 Reu. 12.11 who suffered so many things for our sakes 2. That we get our hearts besprinkled with the bloud of Christ as the Israelites with the bloud of the Lambe and our consciences purified from dead workes to serue the liuing God whose bloud cleanseth vs from all sinne and frees vs from the wrath to come 3. And last of all that we bee holy as he is holy and rest onely vpon him who is our righteousnesse hauing in him all