Elias was yet alive in his body and was to return among them to rectify all things before the coming of the Messias the darkning of the Sun also filled them full of wonder and expectation of some other strange things their hearts also now being somewhat mollified and beginning to entertain another opinion of our Lord than not long before § 103 After this our Lord entring into his last Agony said I thirst as if it were to accomplish the drinking up the last dregs and portion that remained of the cup of Gods wrath against sinners remembring the words that follow in the same prophetick Psalm vers 16. Aruit tanquam testa virtus mea lingua mea adhaesit faucibus meis in pulverem mortis c. and Psalm 68.22 potaverunt me aceto And there being a vessel of vinegar or small sour Wine with which mingled with water the Soldiers and common people used to quench their thirst one of the By-standers running and drenching a sponge in it put this upon the top of a long reed and so applied it to our Lords mouth the darkness now diminishing to refresh him and prolong his life a little in expectation of what perhaps Elias would do for him whether he would come at last and take his Fellow-prophet down from the Cross After our Lord had received the Vinegar which was as it were the last dregs of the bitter cup prepared for him by his heavenly Father to drink he said those precious words so full of consolation to poor sinners consummatum est that all was finished a Passiones consummavi now as he said an opus consummavi before he entred on his passion Jo. 17. All the prophecies being now fulfilled the Sacrifice offered and the Ransome of mankind from Gods wrath and the Prince of Darkness and from eternal Death fully paid And so with another loud and strong voice like the former recommending his now departing Spirit into the hands of his celestial Father in the words again of the Psalmist changing Domine there into Pater and exhibiting this as the last act of his dutiful submission to all his Will he pronounced those last words of his on the Cross In manus tuas Pater commendo spiritum meum Psal 30 And so meekly bowing down his head which perhaps hitherto was held erected towards heaven in prayer see Heb. 5.7 gave up the Ghost not when the torments of death forced it away but when he pleased seeing all now fulfilled voluntarily to regive it Shewing in his strong out-cries his miraculous power and strength to have kept it longer in being about the ninth hour the time of offering up the Evening Sacrifice and in the end of the sixth day of the week as entring into his Sabboath of rest The two Malefactors that suffered with him being both yet alive not that our Lord any way abbreviated for himself the torments of this cruel death but that the barbarous usage of him all that day and the night precedent without any sustenance refreshment or repose and the loss of so much blood under his coronation and scourging had so debilitated and exhausted him which was also seen in his fainting under the Cross that these his last torments on the Cross must needs have a speedier period unless he should have continued his life by miracle § 104 All the passions of our Lord thus at last come to an End and his bloody Sacrifice for our redemption finished the Sun which seemed this while to have sympathized with his sufferings began to recover its strength and now the infernal powers of darkness their hour expired to quake and tremble and with them the Earth also to shake in such a manner that the Rocks were rent asunder with it and particularly that of Mount Calvary where our Lord suffered cleft asunder some two or three foot from the hole wherein our Lords Cross was fastned from one side of the Hill to the other to be seen at this day gaping about an hand breath and the depth of it not to be sounded Yet the infinit mercy and long-suffering of God who to shew his displeasure rent the rocks forbare to take present vengeance on the Murderers of our Lord giving them longer time to repent as some of them also did The veil of the Temple also remote from this place and standing at the other side of the City was rent in two saith the Evangelist from the top to the bottom Which veil divided the Sanctum Sanctorum where was the Ark the symbol of Gods presence from the outer Temple and into which the High Priest entred only once every year carrying in thither the blood of the Sacrifice to sprinkle it before the Ark on the solemn day of Expiation The renting of which Veil at this time was very significative of the effects of our Lords passion 1. To shew now an end and consummation and so Abolishment of all the former Typical Ceremonies of the Mosaical Law this new High Priest succeeding and abrogating now the former Aaronical Priesthood who having offered the only pleasing Sacrifice to God on the Altar of the Cross was to enter with the blood of it into the celestial Sanctum Sanctorum and there with it sprinkled before God's Throne to make an atonement for the sins of the whole world Who saith the Apostle much prosecuting this matter in his Epistle to the Hebrews took away the first covenant that he might establish another following and dedicated to us a new and living way of access to the throne of Grace and entrance into the Holy of Holies through the veil of his Deity that is his Flesh which veil also was rent on the Cross the members of the body rent first and at last his soul also rent from the Body And chap. 9.11 c. Who saith he an High Priest of good things to come by the Holy Ghost offered himself unspotted to God and so by or through a more ample and more perfect Tabernacle not made with hands i. e. the Heavens vers 24. nor by or with the blood of Goats or Calves but by his own blood entred into the Holies eternal redemption being thus found and effected 2. Again to shew that the Partition was now taken away between Jew and Gentile and his service no longer confined to his Temple at Jerusalem but that it was to be every where equally accepted of him and his Church to be spread over the whole world and a general and free access admitted for all people to God the Father and to the Divinity through this veil of our Lords humanity Neither Jew nor Greek saith the Apostle Gal. 3.28 neither bond nor free c. now But all one in Christ Wherefore our Lord foretold to the Samaritan woman Jo. 4. That the time was coming when they should neither in that Mount of Samaria the Temple of Garizim nor yet at Jerusalem worship the Father but the true worshippers should worship him every where not with
him issue in such an old age and lastly after he had issue in that most transcendent effect of his faith the oblation and slaughter of his onely Son in whom were made the promises To him therefore more expressly than formerly God renewed his promise as he did afterward again to David that this promised seed should descend from him in which seed all both he and the rest of his seed i. e. so many as were sons of his faith even amongst all nations as well as the Hebrews should be blessed i. e. should obtain redemption remission of former sin a new sanctification by Gods spirit and ability to observe his laws and lastly the inheritance of the heavenly Canaan See Gen. 22.28 compared with Galat. 3d Chapter which latter may serve for a comment upon the former § 47 This Covenant God made with Abraham's faith And then for the time preceding the coming of this Seed even of this Blessed Infant Jesus who should accomplish this Redemption he instituted for a Seal of this Covenant between them and that as well for all Proselytes of the Gentiles as for Abraham's carnal posterity Gen. 17.12 23. Instituted I say the Circumcision and cutting-off of the prepuce of that member in which after mans fall first appeared the effect of sin and the rebellion of the flesh against the Spirit Of which rebellion our first Parents in the beholding it were so much ashamed which shame also hath adhered to all their posterity By which Circumcision of Abrahams flesh were signified to Him the very same things through this seed then promised as are now to us by baptism through the seed now exhibited namely his renouncing cutting off and mortifying the former lusts of the flesh and of sin in his members and becoming a reformed and new Creature to walk thereafter by grace conferred through this seed in all purity and righteousness at which time God therefore also as to new Creatures gave to him and his wife new names Gen. 17. changing them from Abram and Sarai to Abraham and Sarah § 48 Now in this sacred Ceremony as God engaged on his part of the Covenant redemption from sin and Grace restored through the promised Seed to Abraham and to all those who were his spiritual Sons and who walked in the faith of the Gospel I mean the faith concerning the seed and the means of their Salvation which faith was preached unto them more or less clearly according to the several degrees in different ages of the manifestation thereof so Abraham Gen. 17.1 12. and his Sons on their part engaged the sincere observance of all Gods Commandements so far as in this Covenant was required of them Where also it came to pass but by their own fault that so many of Abrahams natural Children as received Circumcision by which they engaged themselves to the observance of Gods law and yet were not also children of the faith of Abraham according to the revelation of redemption through this seed by which faith they might become partakers of remission of their former sin and of the return of Grace through the same seed so many I say were put in a much worse condition by their Circumcision than they were in formerly contracting by this a new obligation to Gods law without ability by reason of their want of faith to perform it and without a partaking of the merit of this seed whereby to be pardoned their transgressions against it Of which Circumcision therefore may be said the same which the Apostle saith of the Promulgation of the law in the 7th Chapt. to the Romans And the same thing still happens in baptism to so many as receive it without a due faith and without any donation of Grace they making therein a new engagement to the observance of Gods Commandements without ability to perform them § 49 This being the story of Circumcision which was a seal we see of the Evangelical Covenant made in the promised seed and presupposed former sin and through this seed effected a purgation from it this eternal Son of God therefore who came from heaven and who was conceived in the Virgins womb not of the seed of man but by the Holy Ghost and who was this very promised seed that was to redeem Abraham and his posterity needed not at all to be circumcised both because not guilty of sin and because himself was the redeemer and seed promised from whom Circumcision received its efficacy And what greater indignity could happen to his sanctity and purity than to be circumcised in his flesh who never knew any rising or rebellion of the flesh nor contracted from our first Parents any stain thereof For though our Lord was by the flesh taken of his mother a Son of Abraham and Gods law was very strict that every Male of his posterity should be circumcised or else cut off Gen. 17. Lev. 12 yet seeing such a law was prescribed to Abraham's posterity with reference to sin as also most of the laws Ceremonial were such law extended not to any of Abrahams seed that should be without all sin as our Holy Lord was § 50 But though this spotless babe was free from any obligation to Circumcision in this respect yet many other reasons and motives there were for which his divine wisdom chusing such a way as he did for mans redemption thought meet to undergo it as also in like manner he received and passed through all the other Sacraments of general obligation that were appointed by God his Father in the Church both old and new the one as a Son born under the law and all its Ceremonies the other as a Father and founder of the Gospel and all its Rites As for his Circumcision then besides those reasons ordinarily given for it that he admitted it to shew the truth of his human flesh against those Heresies that afterwards arose contending that he had only a fantastical and apparent or if a true a celestial Body Again least that by not receiving it he might seem to disallow of Circumcision or also might appear a breaker of the law to those who knew him not to be pure and exempt from original sin likewise that thus he might bear the true mark and badge of Abrahams seed and not be rejected by them as none of the true Messias on this account who was sent in the first place to the house of Israel Mat. 10.6 and a Minister of Circumcision Rom. 15.8 the defect of which surely would have bin a greater accusation than his Original out of Galilee Again that he might practice an obedience and conformity for peace-sake though in a matter not obliging as he did afterward in paying tribute Mat. 17.27 ut non scandalizemus eos I say besides these reasons sufficient for his non-omission of that sacred Ceremony there seem to be others yet more considerable § 51 For first Circumcision as also baptism afterward was not administred only in relation to sins past as an expiation
what abundance of tears may we imagine especially his Holy Mother to have powred forth so that she had great reason to represent this her sorrow to her Son as soon as she regained him Your Father and I have sought you sorrowing How may we imagine this desolate Virgin now to have lamented like the Spouse in the Canticles cbap 3.1 2 c which also in a special manner was the Type of her as one above all other Spouses the dearest to her Beloved for ever Quaesivi quem dilexit anima mea quaesivi illum non inveni Surrexi circuivi Civitatem per vicos plateas quaesivi quem dilexit anima mea quaesivi non inveni All this grief meanwhile was well known to and foreseen by her Son amidst his Devotions in the Temple But these afflictions are the things which exceedingly endear the Saints to God and perfect in them his love and therefore he is so liberal in bestowing these upon them § 113 The next morning they return back with speed toward Jerusalem and at night repairing ta their former lodging neither there it seems heard they any thing of him which argues for this time of his absence his pernoctation in the Temple and so they must pass this second night also in great desolation On the third day morning conjecturing perhaps by his former practice the place of his affections they repaired to the Temple and there happily they found him this sorrow and joy being a Type of that they were for the like time to suffer at his Death and after three daies of their recovery of him again in a joyful Resurrection And here saith the Evangelist they found him sitting in the midst of the Doctors I suppose in the manner before related unless this his sitting among them and also his proposing Questions to them may be thought to argue his taking some authority upon him as an extraordinary Embassadour sent to them from God where the most apparent maturity of his Celestial wisdom abundantly supplied the defect of his age At this fight his Parents also were amazed saith the Text For as it repaired their joy so it could not but cause in them also great admiration that he who had hitherto observed so much humility and silence and privacy at home among the simple people there should now on a suddain disclose so much spirit and confidence wisdom and Eloquence abroad among the most learned sought out by him for that purpose § 114 Our Lord upon their presence dutifully rising and coming to them and taking this occasion to withdraw himself from that admiring Assembly his Mother in whom this sight had made still greater impressions of Reverence toward him asked him not to blame his action at all but rather to be informed of the reason of it as also lovingly to condole her past sorrows for the loss of him why he had done so to them Fili quid fecisti nobis sic telling him that she and his Father had undergone a great deal of care and grief in seeking for him Where we may note her modest including all she saith of his action that caused her so much pain in one monosyllable sic To whom he answered as unconcerned in any human relations and pleading no other thing than obedience to his Father for his excuse as he frequently doth else-where See John 2.4 Mat. 12.48 that they might have spared such their solicitude that he was to mind and attend the business for which that his Father had sent him Which early fervour of his for yielding in all things exact obedience to the will of his Father calls to mind what in the like case he said afterwards Jo. 4.34 in answer to his Disciples that it was his meat to do the will of his Father and Jo. 9.4 That he must work the works of him that sent him and Jo. 14.31 That as the Father gave him commandment so he did and Jo. 18. That for this cause he came into the world to bear witness to the Truth Which now first when yet a child he did in the midst of the Great Doctors by his Father's special appointment and order and of the Holy Spirit and wisdom wherewith he was replenished if perhaps now they would take any notice of this their Messiah by seeing the Holy Spirit and wisdom wherewith his immature years were replenished and by comparing his present age with the time of his Nativity which God formerly made known to them by the Magi whereas they carelesly then neglected those homages to him which Strangers performed § 115 The Holy Virgin and S. Joseph did not as yet well understand what our Lord meant by such an answer They knew well what he meant by his Father but not by his business Those things in particular which our Lord was to do and suffer in this his Mission from God for the Redemption of mankind being not as yet discovered to them As indeed no Saint was ever so great to whom God hath manifested all his mysteries and Counsels but this is done by certain Degrees that all may depend herein wholly on his good pleasure Neither is the ignorance of these things any fault in this Blessed Mother of our Lord. In Luc 2. c. 50. Of whose perfections thus Cardinal Tolet Licet magnam gratiae fidei copiam acceperit in Conceptione sua quando filium concepit tamen fide gratia ac Sanctitate indies augebatur And Possunt saith he multa mysteria ignorari absque ulla culpa Of which Mysteries also he observes that Saepe datur majora agnoscere non minora in his quae non propria virtute sed divina gratia assequimur ut sic ostenderetur omnia accepta esse a Deo ex gratia benevolentia § 116 Meanwhile the Holy Virgin whose great Reverence toward our Lord hindred any further inquiry into the meaning of his words or making any further reply let none of his words fall to the ground but carefully treasured them up in her heart From whom 't is likely the Relaters of these passages to S. Luke received them because this Evangelist makes several times particular mention of the diligence of the Mother of our Lord in keeping such an exact account So our Lord returned with his Parents to Nazareth He after this publick manifestation of himself and great applause continuing still the same obedience to them in all things and they observing him still with a greater degree of Admiration and Devotion In all which passages it seems strange that these Doctors after such a Visit and light given them of the extraordinary quality of his person should take no further notice of nor make any further inquiry after him nor yield him any sutable entertainment But perhaps the coming-in of such mean people there appearing as his parents might serve in some manner to abate their esteem of him and to draw a veil over the face of such lazy inquirers or also already
verifying of our Lords most patient and meek answer that man lives and subsists not by bread alone but every word that proceeds from God God sent his good Angels to minister food to this his Son as also he had before in the Desart supplied with the bread of Angels the anhungred Israelites tho their murmuring and impatience did not so well deserve it and as afterwards he sent by an Angel in a desart place provision to Elijah § 163 Meanwhile the Baptist continuing all this time his preaching and Baptizing and reiterating in our Lords absence the Messias his being already come into the world and upon it such a multitude of men flocking to him the Chief Council of the Jews troubled at his high and reiterated Eulogium concerning the Messias and also grown envious of his great Fame sent some Delegates who were of the Sect of the Pharises to examine from him by what authority He in such a strange guise and Habit assumed such a publick Office of preaching and gathering Disciples to him and by a new erected Baptism admitted them as it were into a new Sect of Religion Who coming to him questioned first whether he pretended himself to be the Messias of whom he spoke so much and whom that Nation had so long expected ready if he had affirmed it to have required some Celestial evidence and sign thereof from him as they did afterward from our Lord. To this he answered with much asseveration Jo. 1.15 to remove such an abhorred mistake from them and from the people who also much debated in their hearts saith S. Luke chap. 3.15 whether he was the Christ or not That he was not He but only his fore-runner and Messenger This denyed by him they asked him then whether he was Elias whom being only translated hence and yet alive they expected according to the prophecy of Malachy to return to them in the latter daies before the Advent of the Messias which also denyed by him For indeed he was not that person of Elias which they meant and who most probably according to that prophecy will return before our Lord's second coming for a new Conversion of that Nation to the acknowledgment of Christ Then asked they him whether he was some one of the Prophets returned again to life according to that fancy Mat. 16.14 Mark 6.16 or as others more probably understand it whether he was that Prophet spoken of and promised by Moses Deut. 18.15 18 that should appear like to him and so the people charged by him with most strict Obedience to all he should say unto them Which Prophet indeed was the Messias and this last but the same Question with the first but the Jews are said to have imagined this Prophet should be a Companion of the Messias or his chief Minister This again denyed and he further importuned to declare himself what he was He told them he was neither Elias spoken of by Malachy nor the Prophet spoken of by Moses but The Voice of one crying or proclaiming in the Desart spoken of by Esaiah that they should prepare the way for this their Messias and make his paths straight and so for this that he preached repentance and amendment of life for their more worthily entertaining him § 164 Upon this they questioned him again why being such an inferiour Preco and Messenger and none of those persons named he took upon him to institute such a new Ceremony and Baptize Of which new Ceremony of Baptism for remission sin to be used at the coming of the Messias they had heard something in the Prophets Ezek. 36.25 26. Zech. 13.1 2. To which he answered that his Baptizing also was only a Preparatory Baptism with water unto repentance not that solemn one which was to follow that should enter the People into the Kingdom of Grace and should be with the Holy Ghost and conferred by the Messias himself whom he proclaimed now come Of whom he proceeded further to tell them and all the people That though he came after him yet he was before him even from all Eternity the latchet of whose shoe he was not worthy to unloose that he was the only begotten Son of God Jo. 1.15 that came out of the bosome of his Father there knowing all his secrets and of whom he only had also alwaies a clear vision and fruition to declare to the world all his will That as the law and mystical Figures and Types came by Moses so Grace and Truth by him and that all men received what Graces they had from his fulness though indeed it is somewhat uncertain whether here the latter part of this discourse be not rather the Evangelists than the Baptists yet see the Baptists like discourse Jo. 3.31 Lastly that he was already come and even then standing among them Or that but a little before Viz. at the time of his Baptism standing among them though they knew him not § 165 For our Lord was returned again from the wilderness to the place where John baptized there first to chuse some Disciples to attend him out of those prepared by John and so to enter on his Office wherein John for a time also was to assist him till a restraint should be put thereto by his imprisonment And thus the Divine Providence ordered things that by this Embassy of the Sanedrim Johns testification of the present appearance of the Messias should be immediatly notifyed to the chief Rulers of the People Though the Messengers were so stupid and full of unbelief that they otherwise so inquisitive touching this matter of greatest concernment I mean the presence of the Messias made no farther search at all nor took any notice of it which indeed had they prosecuted it might have occasioned their questioning and persecuting of our Lord out of the due season appointed for it but departed the same day to Jerusalem being not above 〈◊〉 miles distant from Jordan to relate the Baptist's answer to those who sent them § 166 The next day after these Messengers were gone our Lord appeared and shewed himself to John probably standing at some good distance and mingling himself among the people that came to hear his Sermons Upon the sight of whom John after a due Adoration performed and replenished with joy such we may imagine as when at our Lords former approach when not yet born he sprang in his Mothers womb and again as when he said to his Disciples that the Bridegrooms friend rejoyced to see and hear the Bridegrooms voice John 3.29 Contemplating also the divine Meekness and Modesty but mixt with Majesty that appeared in his countenance fell on proclaiming to the people that stood about him Behold ye the Lamb of God that taketh away the sins of the world this is that Sacred person I told you yesterday that doth so far transcend me the Lord of his Church Nor had I known him but that in my baptizing God sent and revealed him to me and also manifested him as to
to begin his Office and the business on which his Father sent him in his Fathers house now in the conflux thither of the whole Nation which the Baptist his Forerunner was appointed to do only afar off in the skirts of the wilderness All this according to the prophecy of Malachy chap. 3.1 2. Behold I send my Angel and he shall prepare the way before my face And forthwith the Dominator whom you seek and the Angel of the Testament whom you desire shall come to his Temple And who shall be able to abide the day of his Advent and who shall stand to see him For he is as it were purging fire and as the Herbe if Fullers c. § 180 Entring then into the Temple and seeing it prophaned though this was only in some part of the outer Court thereof with Oxen and Sheep and Doves brought thither to be sold for Sacrifices the place defiled with their Dung and disturbed with their lowing and God also offended with the ordinary frauds and lying that used to be in bargaining Bankers also having brought in their Tables and Baggs hither for changing of forraign Coyne in a place appointed for silent Devotions and Praier and for the Priests reading to and instructing the People perhaps also a greater value set on this Cattel from the sanctity of the place and their being there as it were already set aside for Sacrifice our Lord seized with a great zeal for this dishonouring of his Fathers house first went about to purge it of these and making a whip of small cords perhaps such as was there used about this merchandise with this he drives out the Oxen and Sheep and their sellers and commanded the other to remove their Doves with a Majesty none of them durst to gainsay or oppose but fled away from him The Bankers also for hast leaving their money which he as if this in such place were more offensive than the rest poured out and threw down their Tables telling them all that they were not to make his Fathers house herein declaring himself to be the Son of God an house of Merchandice But there seems more to be mystically signified in this action Viz. Our Lord the Truth and the reality now come into the world and his driving out of Gods worship all the former Types and Figures of him all the Legal Sacrifices and Ceremonies as also instead of the material Temple setting up the living Temple of his own Body now to be sanctified and filled with the residence therein of the Holy Ghost Gods dwelling in the Manual Temple being also a type of the Deity dwelling in our Lords Humanity See Col. 2.9 § 181 In doing this he was attended with his Disciples calling to mind that saying of the Psalmist The zeal of thine house hath eaten me up and with a multitude of People beholding this action and wondring at so strange a Courage and attempt and the success One of the greatest miracles faith S. Jerome In Mat. 21.12 c. that ever our Lord did and which must needs raise great expectation in the people what things would follow such a beginning And there appears an extraordinary hand of Gods providence and protection in it that our Lord should suffer no molestation for the damages those persons must suffer hereby or stop by the Gards of the Temple at such great Feasts very vigilant and how equitable soever the fact yet being Censurable in that it did not appear done by the ordinary hand of authority No sooner was this done also but that the persons thus ejected by him had soon acquainted the publick Officers and Magistrates with the fact and this joyned with the Testimony of John concerning our Lord and the fame that was already spread abroad of him laid the Foundation of that jealousy and hate toward him envying the greatness of any besides themselves which at last ended in their killing him The Court of the Temple thus cleansed our Lord began therein to preach to the people the Gospel and so declare his authority and Mission from God and to do Miracles that sufficiently attested the truth of his words And among these his Auditors was Nicodemus a chief Magistrat among the Jews and a Pharisee who presently upon sight of such miracles became his Convert But those other among them that already envied and had conceived a prejudice against him through very hard heartedness not satisfied with what strange things they saw desired upon so high pretensions of his he would shew them some sign i. e from heaven to confirm them the Jews require a sign saith S. Paul 1 Cor. 1.22 as they did often afterward notwithstanding the Miracles they beheld at the same time wrought by him which miracles our Lord on the contrary used to plead as a sufficient testimony from God of the truth of these things he delivered Our Lord though he might now as elsewhere have urged to them the Signs i. e the miracles they already saw done yet here took occasion presently to declare to them but somewhat parabolically and obscurely as their perversness well deserved that great and most admirable of all his works that he would perform for the salvation of the world see Rom. 1.4 Act. 2.36 namely the raising up again of his sacred Body from the Dead after they had slain him By which Resurrection of our Lord He and his Father confirmed to the world the truth of his person and doctrine and he also shewed the first Experiment in himself of what he promised to us § 182 This further sign therefore he then promised them not satisfied with his miracles using only these few words Destroy ye this Temple and in three daies I will raise it up Speaking of his Body saith the Evangelist which he might well call a Temple since the Deity inhabited it See Col. 2.9 as also S. Paul calls the Saints Bodies the Temples of the Holy Ghost They were already Tempters and Hypocrites requesting a sign of him not to see one but he who for ostentation did nothing not giving them one to decry him and he knowing their thoughts answered them accordingly with a Parabolical speech exceeding their understanding not worthy to be plainlier dealt with Mat. 13.10 11. And thus at the first in this speech our Lord laid a Foundation as it were seeing how they would misconstrue his words for his future passion So afterward at Capernaum when he had done before them such miracles as the people saith the Text were amazed at being impudently asked by the cavilling Pharisees that he would shew them some sign he answerd them to the same purpose that there should be no sign given to that evil Generation but that of Jonah his being three daies and three nights in the Whales belly and afterward coming forth from it Now foretelling them of the great design of his Death and Resurrection In Galilee again after the Miracle of the Loaves Jo. 6. they desired also at that very time
baptism and to whom his commendation and testimony had procured so much reputation for which they thought he should have had the more respect for John fell on Baptizing also and gathering Disciples and that all people repaired unto him they meanwhile making no mention also of his miracles § 190 To whom the humble Baptist as one over-joyed to hear this news to allay their murmurings answers on this manner and took this occasion to make them a Sermon on this subject the last of his that the Gospel mentions wherein he first told them that no man could advance himself any higher than he had received favours from above to be Jo. 19.11 that they themselves could witness the witness which he had alwaies born to our Lord and how he taught that himself was not the Christ but one sent before to make way for him as a paranymphus to go before him that this indeed was the true Bridegroome of the Church and himself only the Bridegroomes friend who rejoyceth in seeing the Bridegroomes caressing of his Bride and in hearing all the sweet and gracious words he speaks to her and in her amorously gathering and adhering to and panting after him and that in this now his joy was compleated That himself was to decrease and cease this his office after a little time but not so the other but his Kingdom to be dilated and encreased more and more that he being an earthly man could of himself speak only low and earthly things to them but that this was the Son of God to whom his Father gave not the Spirit by measure as to others Col. 2.3 1.19 1 Cor. 12.11 1 Pet. 4.10 Jo. 5.19 20 30. Apoc. 1.1 but that he perfectly knew all his Fathers secrets and was now descended from him and from Heaven to reveal to the world what he had there heard and seen 1 Jo. 5.10 and that whosoever believed his words only set his seal to the truths of God but yet that many were so hard-hearted as not to receive his Testimony finally that God loveth this his Son and hath given all things especially touching mans salvation into his hands and that the whole world being sinners and lâ—ing under the wrath of God he came hither that so many as believed on him should not perish but have remission of their sin and eternal life Jo. 17.2 3. but for those who did not so Gal. 3.10 the wrath of God still remained upon them § 191 Much mitigated and lenifyed with this Sermon somewhat contrary to their expectation Johns Disciples acquiesced in their Masters Testimony Nor had any more contention in this matter But yet after this some scruples and controversy we find made by them concerning our Lords Disciples their non-observing some solemn times or hours of falling as they and those reputed the holyest persons among the Jews the Pharisees did they not knowing that our Lord the Bridegroomes Gracious presence and Virtue supplied to these his attendants all proficience in spiritual matters without the usual preparations and helps belonging thereto By which we see how prone men are even in spiritual things to partiality and siding and factions effects of some relicks of self-love in those who seem most perfect And lastly John after he was imprisoned thought fit to send some of them to our Lord himself to see and so report to the rest his great works for the more confirming their faith of his being the Messias § 192 The Baptist meanwhile a burning and shining light as our Lord calls him continued his preaching in the coast of Galilee not to draw men from but to send them in faster to the Saviour of the world Nor had he long remained in those parts nearer the Kesidence of Herod but that He being though an Idumean by his descent yet a Proselite of the Jews Religion and hearing of his same esteemed by all the people as a Prophet Mat. 21 26. 14 5. either came to his Sermons in the place where John taught and Baptized or which is more probable sent for him to his Court. Of whom the Evangelist further saith Mark 6.20 that he feared John knowing him to be a just and Holy man and that he heard him gladly and did many things according to his advice and directions § 193 Now Herod having bin very faulty in his manners and Government for our Lord calls him a Fox and at last he was for his crimes ejected out of it by the Emperour and died in Banishment the Baptist having access to him and being a preacher of penance and doubtless illuminated by the Holy Spirit to know those affairs and faults of his with which his Education in the Desart could have bin little acquainted freely reproved him for his many evil deeds and among other for his taking his Brother Philips wife contrary to Gods express command Levit. 18.16 20 21. and that whether his Brother were alive or deceased for that his Brother had had a child by her the Daughter that danced so well before Herod And in this thing Herod was still the more guilty because he had already a former wife the Daughter of Aretas King of Arabia whom in his falling in love with Herodias upon a new compact made with her he put away and so provoked Aretas in revenge of his Daughter to make war upon him wherein he was deservedly very unfortunate Josephus imputes the cause of such his ill success Antiq. Judaic l. 18. c. 10. chiefly to his slaughter of the Baptist but however this war happened very opportunely for affording Herod less leasure to look after the motions of our Lord or giving any disturbance to them But returning to the Baptists reproof we find by the words in the Text It is not lawful for thee c. that this was not spoken of Herod in his absence but made to himself whether publickly or in private or the one after the other both being lawful according to several circumstances and the former sometimes necessary 1 Tim. 1 20. is uncertain § 194 This reproof of Herod for marrying her soon came to the ears of Herodias who perceiving Herods good inclinations to John and his obsequiousness in several matters to follow his Admonitions from which she might have some fears of her being removed from his bed and so the troubles of the war also with Aretas declined was fill'd with an implacable wrath and hatred against the Baptist Who coming in the Spirit of Elias and shewing the same zeal tor observance of Gods laws to Herod as the other to Ahab found a like persecution from her as Elias from Jezabel when as the two Husbands were more indulgent Herod overcome with her importunity and the power she had over Him sent his officers and took John and bound him Matt. 14.3 saith S. Matthew and cast him into prison For which imprisonment he wanted not a more specious pretence of fearing from the concourse of people made to him some sedition and tumults
of these Samaritans being Israelites and many Jews also when obnoxious to the Laws or for some other secular advantages removing thither out of Judea After which times also another Anti-Temple about one hundred and fifty years before our Lords coming was erected in Egypt for the Jews flying together with Onias a Son of the High Priest when as persecuted by Antiochus Epiphanes which Temple perished as also the other near the time of the destruction of that in Jerusalem and both these forraign Temples seem preludiums of Gods worship shortly to be made common to the whole world This is premised for the better understanding of what follows § 197 Near to this City Sychem and this Mount was a Well digged by Jacob and then made use of by the City And here our Lord travelling on foot and wearied with his mornings journey it being now about noon and the heat of the day sat down on the side of the Well to rest himself it as a place of resort likely having some Trees and shade about it whilst the Disciples went into the Town to buy some meat for his and their dinner For the Jews had no commerce or conversation with the Samaritans when absolute necessity did not require it as this of travellers buying victuals of them so as to ear and drink and lodg with them being accounted by them Schismaticks and unclean which caused also the same enmity against and separation of the Samaritans at least some of them from the Jews see Luk. 9.53 the other Samaritans seem herein more remiss see vers 56. Whilst our Lord was here left alone a Samaritan woman came thither out of the City to draw water This happened also to be a woman that had had already five husbands either all already deceased or she by divorce separated from them for in latter times women also used to procure divorces from their husbands and that now lived incontinently with one not married to her § 198 Our Lord thirsty with his journey and desiring to entertain some further spiritual discourse with her concerning the salvation of this poor wretch requested of her some water to drink upon which she somewhat wondring asked him why he as appearing by his habit and perhaps his speech a Jew would receive water from her and out of her vessel being a Samaritan and one also it seems that for all the impurity of her life was a Zelot of the Samaritan Religion and way of Gods worship and of their separation from the Jews Here-upon our Lord moved with compassion took occasion to preach the new Gospel and to reveil himself to her and turning the mention of water with a Metaphor and to enter without force or abruption into pious discourse as usually and as we find he doth by and by concerning meat and again concerning harvest told her that he was a person from whom she might expect a greater curtesy and that if she had well known the Gift of God and who he was she would have begged water of him rather the true water quenching all thirst and in the receiving of it a Well continually abounding i. e springing up in all spiritual Graces to everlasting life conferred by it Our Lord here speaking as formerly in his discourse with Nicodemus of the Gift of the Holy Spirit which he came to bestow upon the world and which his Death procured of the Father which being conferred in our regeneration by the water of baptism cures all hunger and thirst after earthly things and fully satisfies and beatifies the Soul Consider Jo. 7.38 39. 6.35 Esai 44.3 § 199 The woman saying she should be glad to receive such water Our Lord the more to encrease her faith in him bad her to call her husband as if it were meet that he also with his wife should share thereof thus taking occasion to discover to her his knowledg of all her former life and condition and for the present of her living in secret concubinage She hereby discerning him to be a Prophet and perhaps to divert him from speaking more of her husband presently begun to consult him concerning Religion who in the present division were in the right the Samaritans or the Jews and where God was more acceptably worshipped in Mount Garizim where the Patriarchs Abraham and Jacob and afterward Joshua by Gods appointment and their fore-fathers that came out of Egypt built an Altar and offered Sacrifices as hath bin said or at Jerusalem a place of a latter consecration and sanctity the Samaritans also rejecting any testimonies produced out of the Prophets against them and see the vehement contest and dispute of the Samaritans and Jews that had bin before this in Alexandria before Ptolemeus Philometer made Judge in a cause Joseph Ant. l. 13. c. 4. § 200 Our Lord after he had first told her that the Samaritans not Jews for the time past were peccant and schismatical herein and the right way of salvation to be among the Jews and so also the Salvation through the Gospel first to be communicated to them proceeds to instruct her concerning the times of the Gospel now at hand wherein all such former Divisions and factions concerning the place of worship should be taken away that God was a Spirit not addicted or confined to Place nor taken with corporeal things and external Ceremonies but only as these were types and prefigurations of spiritual things to come and of his real service by and through Christ but that he expected those now who should worship him in what place soever in spirit and in truth intimating here the abrogation from henceforth of the former legal worship and Ceremonies which was accordingly established by the Apostles Act. 15. a thing that at this time the Samaritans would more willingly hear of than the Jews And he speaks also here to her of worshipping not God in general but the Father the true worshippers will worship the Father For that all worship of God now was to be through Christ his Son and by such as were also made his Sons through Christ Worshipping God also in Spirit seems to be the worship of him in and by the Holy Spirit given through Christ according to those expressions of our Lord to Nicodemus before Jo. 3.6 that which is born of the Spirit is Spirit and Mat. 22.43 David in Spirit called him Lord. And of S. Paul whom I serve in the Spirit Rom. 1.9 and Rom. 8.14 those who are led by the Spirit and vers 9. Ye are not in the flesh but in the Spirit § 201 The woman upon our Lords saying the Hour cometh c. replyed that she believed when the Messias should come he would declare all Gods pleasure concerning his worship and remove all the present differences Our Lord told her that himself was the Messias She hearing this and much transported with his former discourse whose words were with authority and setting hearts on fire and bidden also by him to call her husband carelesly leaving
take up his bed and walk Upon which the impotent man was instantly cured and carrying his bed on the Sabbath was presently questioned by the Jews probably these inquirers being either the Pharisees great zelots for the Sabbath or some of their Disciples for the breach of it in so doing who answered them that he was bid to do so by the person that cured him But our Lord there being a throng of people in the place he presently conveyed himself away and returned into the Temple All which occasioned the cure to be more taken notice of and the person looked after that had done it nor could the poor man give any account of him But a little after he repairing also to the Temple probably there to render more solemn thanks to God for his cure Our Lord now discovers himself to him and minding him of the mercy he had received exhorted him to amendment of life least a worse thing yet should happen unto him in die irae if not in this Rom. 2.4 5. yet after this life § 245 The man after he had paid his due adoration and thanks hasted to the former busy enquirers after the Author of his cure and told them it was Jesus doubtless thinking he should advance his honour and esteem with them thereby But it happened much otherwise for instead of this they sought his death for his own breaking in doing this cure and causing the other man also to break the Sabbath Our Lord then questioned by them concerning it as he was often for the like and made them great variety of answers and defences for it by which they were still silenced at this time answers them as absolute Lord of the Sabbath that he was to do the works for which God his Father had sent him among which was restoring the lame giving sight to the blind c. Mat. 11.5 whether this were on Sabbath or week daies or whoever should suffer scandal thereat But his answer now again was made by them worse than his fault collecting hence an higher accusation for destroying him because faith the Text he not only hath broken the Sababth Jo. 5.18 but said also that God was his Father and made himself equal with God which equality had the Jews miscollected from our Lords words as the Arrians say they did probably our Lord or the Evangelist would have reflected on it § 246 But our Lord well knowing his time not yet come of being delivered into their hands with the same undaunted courage and infinite charity and zeal after their salvation prosecuted his former discourse and took this opportunity to declare to them plainly and fully who he was his Union and intimacy with God his Father and why he was sent by and from him into the world and with what authority and power that all might provide for their Salvation by the believing in and the honouring of him as they did the Father See his Sermon made to them Jo. 5. The chief Contents whereof were these That in nothing he sought his own will our Lord having the same natural affections as other men but these in all things subjected to the Divine good pleasure and disposal but the will of his Father That he did nothing of himself but what he saw his Father do and that as he heard of him so he judged that all judgment also was by the Father committed into his hands see the like Mat. 11.27 Jo. 3.35 and the power of doing whatever the Father doth That every one who heard his words and believed that God had sent him should not come into condemnation .i. e. for his former sins now remitted in him but was passed from death to life speaking of death and life spiritual and eternal and of their regeneration thereto by the Spirit See 1 Jo. 3.14 that they who marvelled now so much at the present works he did namely in curing of diseases c. should yet hereafter see far greater from him namely upon the hearing of his voice by the Archangel all that are in their graves coming forth and receiving from him their final doome the good to the resurrection of life the evil to the resurrection of damnation the like things of his hereafter coming in the clouds c. he told to them before his passion Mat. 26.64 and to Nathanael Jo. 1.51 Angels waiting upon him and going hither and thither as he sent them that therefore it was the Fathers pleasure that all should believe in and do honour unto the Son as they did to the Father whose words and actions were the same and they saw and heard God the Father in the Son And concerning his being such a person and the words he spake to them Truth that they had an abundant testimony though considering his person his own was sufficient Jo. 8.14 16. First from his Father 1 both that which he gave them from heaven concerning him at his Baptism the like to which was done twice afterwards at our Lords tranfiguration before three witnesses Mat. 17.5 which is mentioned again by S. Peter 2 Epis 1.16 17. and at his solemn entrance into Jerusalem before his passion God the Father then from heaven speaking to him Jo. 12.20 23. perhaps for a testimony also to the Greeks or Gentiles see Jo. 7.35 who then first admitted by the Apostles came to worship and to make their humble addresses to him which foresignifyed salvation to be shortly after communicated to them by his now approaching death And a-again 2ly that testimony which his Father gave to him in the Miracles which he wrought by him which testimony he frequently urgeth See Jo. 10.25 38. 15.24 2ly A Testimony from John the Baptist though having that of God he needed not that of men which John was sent before him amongst them as a burning and shining light till the time he was to be eclipsed and silenced and they some of them at least were willing for a season to rejoyce in his light 3ly Testimony also from the Scriptures in which they thought were contained the way to eternal life which Scriptures had they duly searched they might have found them abundantly witnessing of him Lastly testimony from their lawgiver Moses in whom they had so much confidence who also spake clearly of him Jo. 1.45 Deut. 18.15.18 where upon petitioning that they might not hear again the voice of God nor see that terrible fire c he tells them that God would raise them up a Prophet like unto him and would put his own words into his mouth c and to him they should hearken whose words would sufficiently accuse unto God his Father their infidelity though our Lord should hold his peace But that notwithstanding such witness and evidences they would not believe because they had not the love of God in them nor as our Lord did sought the honour that only cometh from him through whatever worldly disesteem but was envious ambitious which shews he spake chiefly to the Pharisees and
should take such person and hang him upon a Tree before the face of the Sun and after this take down and bury this accursed Corps before night that the land might not be defiled therewith For this see Numb 25.4 Josh 10.26 2 Sam. 21.6 Our Lords death then being appointed and offered to Gods Justice for the Expiation of all even the most horrid crimes of the whole world Jew and Gentile ever since the fall of Adam he voluntarily became such a curse for us and was to undergo this solemnly accursed death to be suspended on a Tree before the Sun and taken down and buried before the Evening as the Apostle hath observed Gal. 3.13 and cites the place in Deuteronomie for God's pronouncing this particular death accursed § 50 This then being the particular way of our Lord 's suffering death which the Jews now in no way at all could inflict the Execution of it was left to the Gentile who more used Crucifixion that so both Jew and Gentile whose sins were equally expiated by it might have a joint concurrence in contriving it § 51 Though Pilats sentence for our Lord's Execution was now the main thing wanting and sought for yet for satisfaction of the Counsellors absent the night before and that all the Jewish consistory might have an equal hand in his condemnation and blood Our Lord is called again before them And without producing any accusation or witness to confirm and make it good here again they require him to tell them whether he was the Christ To whom our Lord shewing his prescience of their thoughts replies that whatever he testified they would not believe Nor if he argued the case with them as he had many times formerly done see Mat. 21.24 22.45 John 5.36 convincing them from the testimony of the Prophets of John Baptist of his Father from heaven of his miraculous works would they answer him Nor upon the truth said dismiss him their distemper lying not indeed in their understanding but in their will But however that they should one day find true what the Scriptures had foretold of him that this Son of man that stood before them now so despicable and vilifyed should hereafter sit on the right hand of the power of God Upon which speech they collecting plainly from this Exaltation spoken in Scripture of the Son of God that he made himself so the question was put again to him now by them all saith the Text Luk. 22.70 which was over night only by the High Preist whether then he was the Son of God And the same answer was returned to it now also the second time Whereupon all pronounced the same sentence as was given over night and concluded that there needed no further witnesses against a Person sufficiently condemned from his own mouth § 52 Upon this they commanded that he should be bound again Mat. 27.2 for whilst he stood before the Council his bonds were loosed according to the custome Acts 22.30 and so without delay led him away to the Roman Governour Pilat to request that by his authority the sentence of Death which his crimes had deserved might speedily be executed before the great Feast commenced or any Insurrection of the populacy to his rescue famed for a Prophet Though indeed they wanted not other motives of deferring this proceeding as also afterward Herod did concerning Peter Acts 12.4 since they could not so well then present him in Pilats Court nor enter into it for fear of defiling themselves by touching persons unclean who were that night to eat the Paschal Lamb. And again should the persons executed have hung upon the Gibbet so long as was needful in so lingring a torment for the finishing of their life they had continued upon it some of them perhaps till the next day which would have bin a great Prophanation of their highest Feast but malice is impatient § 53 In this consult also they prepared many other strong accusations that might be more specious and current with the Governour and the Roman Soldiery than those meerly touching their Law and Religion such as these that besides his blasphemy and making himself the Son of God capital by their law his threatning to destroy their Temple his breaking the Sabbath and justifying it his setting himself above Moses and the Law and former Traditions and endeavouring to abolish them c. he was also highly delinquent against the Romon-state and the Emperour had gotten a great multitude of Followers and Disciples and raised Tumults and Seditions amongst the people frequently followed by many thousands of them whom also he feasted and who had a purpose also to make him their King calling him that was born and bred not in the Tribe of Juda but in the outskirts of Galilee the Son of David That his assumed title of the Messias includes also that of a King that he refused to pay tribute to Cesar that having skill in the black art he deceived the common sort with many miracles and cast out Devils also with the Devils consent That for his ends though professing great Sanctity he kept company with prophane and lewd people lived mostwhat in the out-skirts of the countrey remote from Jerusalem the place of Justice and from the Presidents residence who might observe and curb his Insolencies These crimes I say and the like for we may imagine there was nothing in our Lord's actions capable of an ill sense as most actions of great persons are that the Devil now loosed did not suggest to the High-Preiâ—t's malice And the Evangelists Mat. 27.13 14. Mark 15.4 5. say that they accused him of many things in so much as the Governour questioned our Lord continuing in a constant silence whether he did not hear how many things they witnessed against him § 54 Whilst such accusations were designed before the Council arose comes in Judas now as much tormented in his consciscience as he was over-night pleased in his sin to whom then by Satan were presented many plausible imaginations to induce him to so foul an Act. As that he should remain undiscovered therefore went he at some distance before the band and as a servant did reverence to his Master that our Lord could suffer nothing by what he gained but at pleasure as formerly could withdraw himself and escape therefore some think he bad them look that they held him fast or that in any trial his innocency and doing all things well whom none could truely accuse of any sin would easily free him or if finding some injustice in the Court the people at least so taken with his Sermons and miracles would quickly rescue him So the Devil at first by diminishing the fault enticeth men to commit it but when done by as much aggravating it to their sight strives to usher in a second and greater sin Despair and to shut the door to pardon God before sin is represented by him all mercy after it all Justice and contrary to this worketh the Holy Spirit
carnal Sacrifices any more but in spirit and in truth 3. To signify that God was now departed from the Jews and left the place of his former residence amongst them as also Josephus saith that a little before the destruction of the City a voice was heard in the Temple Eamus hinc because they had forsaken his laws refused the Gospel and crucifyed his Son for which this Garment of the Temple was also rent as in a time of Mourning § 105 Whilst these things happened the Roman Centurion that stood over against the Cross of our Lord and commanded the Guards which watched him having learnt before both from their mocking and from his accusation in the Court that he made himself the Son of God and hearing from him such a loud and strong Cry at his giving up the Ghost and considering the darkned Sun the Earth-quake that followed it and the renting the very rock he stood upon Luk. 23.47 surprized with great fear in the midst of these hard-hearted Spectators Glorified God saith St. Luke and said that certainly this was a righteous man Nay further confessed that surely he was the Son of God as he had in his arraignment confessed himself to be and the Guards also that attended there sore affraid made the same confession with their Commander saith another Evangelist Mat. 27.54 that truly he was the Son of God The common people also that came together to this sight filled with terror and their hearts accusing them for what they had either done or consented to not shaking their heads at him as they had done a few hours before in derision but smiting their breasts Mat. 27.39 went away mourning and sorrowful as they came full of jeers and merriment § 106 Our Lord 's blessed Mother and the other Galilean women his former Attendants and St. John stood there still by him though not having so much as his dead body in their power nor knowing how to recover it out of the hands of Justice but waiting on the Divine providence and good pleasure concerning it To whom it was some consolation to see his heavenly Majesty shew himself by these strange accidents so sensible of the cruel execution of his only Son and to hear after that of the penitent Malefactor the confession of our Lords Deity come from those strangers the Roman Centurion and Soldiers and to behold the peoples resentment at last of their former cruelties done to him though now too late for the preservation of his life Meanwhile of the repentance and relenting of the Governors of the Jews we hear nothing who probably in seeing these wonders said of these at his death as they had of those in his life that all came from the Devil That this darkness Earthquake and renting the Rocks were effects of the rage of Satan thus deprived by their Justice of his prime Minister and Instrument for overthrowing of their law or else that they were expressions of the Divine displeasure against such an Impostor and Blasphemer as almost all prodigies and strange accidents receive a double and contrary interpretation as the person wisheth their prognostication and so predictions hinder not events though after these they manifest the divine predisposal of them wherein also they were the more confirmed by that high affront that seemed to be done to his Divine Majesty in the renting of the Sacred Veil that covered his Sacred presence in the Temple For otherwise if this man had bin so dear and nearly related to God why did he not rather save his life And if these things were done by his power why not he rather by it unfasten his nails and descend from the cross § 107 These Governors therefore nothing dismayed and as religious observers in every thing of their law hasted to Pilat to request him for the taking down of the Malefactors from the Cross assoon as might be lest their hanging longer might pollute that great high Festival that approached which began over night at the Vespers of the former day On which day also being the Sabbath they might not be taken down which also was desired according to what God had expresly commanded in Deuteronomy chap. 21.23 that the body should not remain all night upon the Tree but that they should in any wise bury it that day for he that is hanged is accursed of God that the land might not be defiled Thus the Text. They besought him therefore that though some of them not yet dead they might by all means be taken down having their legs first broken to hinder if any strength yet left in them their escape from the Guards well knowing also that their cheifest prize our Lord was made sure and dead already the mangling of whose body also thus though no torment yet might be a further disgrace The Roman Governour at their request presently sending such order to the Soldiers of breaking the Malefactors legs and taking them away they executed it upon the two Thieves who they saw as yet have some life in them but when they came to our Lord already deceased they forbare this because indeed it was his Fathers good pleasure that his body should not be mangled nor a bone of him broken which was also punctually observed in the rosted Paschal Lamb the Type of him This thing was done saith St. John Jo. 19.36 Exod. 12.46 that the Scripture might be fulfilled A bone of him shall not be broken to which end also his death was hastened inflicted on the others in whom they perceived some life § 108 Thus our Lord's Body in which were to remain the scars of his Passion being not disfigured by any bone broken only one of the Soldiers wantonly with his Lance pierced his side from the opening of which gusht out a stream of blood greater doubtless then what the piercing of a dead body could naturally send forth falling down and poured out as that of the Sacrifices was at the foot of this Altar on which this Lamb of God was laid Our Lord by this precious stream washing away all our filthiness and this his blood spilt not as Abels calling aloud for vengeance but pardon Of which what can we imagine less than that it was though invisibly received and recollected by the Angels and so afterwards presented by our ascending Lord in the Sanctum Sanctorum not made with hands above when he entred into it before the Throne of God his Father whereby the Celestials themselves are said to be purified and prepared for our Lords Pontifical service of Intercession for us there Heb. 9.23 which sprinkling of the blood of Jesus upon us saith St. Peter 1 Pet. 1.2 Sanctifieth us with his spirit And we are now come to the Mediator of the new Testament and to the sprinkling of blood that speaks better things than that of Abels saith S. Paul Heb. 12.24 and by which blood we also have confidence of entring into the Sanctum Sanctorum now with our prayers hereafter