of the sacrament of the Lords Supper before his death that our Saviour did neither offer nor intended to offer his reall body and blood in the institution of the sacrament of his last Supper in a propitiatory sacrifice under the externall forms of bread and wine for the quick and fâ—r the dead as is falsly pretended contrary to all truth of the Evangelicall History For as our Saviour while he was personally upon earth having execute his propheticall office by delivering to his Disciples his last Will and Testament by his sacred Word sealed by the sacramentall seal of baptizing which was to succeed in the Church in place of the sacrament of circumcision So our Saviour at the feast of the last Passeover being the next day to discharge his Priestly office as he is High Priest after the order of Melchisedeck by his sacrifice of the crosse whereby his promise of the blessed seed was to be fulfilled our Saviour before his death did likewise seal his last Will and Testament with the institution of the sacrament of his last Supper to succeed in place of the sacrament of the Passeover though not to be in force Heb. 9 17. till after the Testators death and resurrection according to the Scripture which Sacrament was not institute till the night before his death of the crosse in the end of the feast of the last Passeover and that for these two main fundamentall reasons The first is that by the institution of the Sacrament of the Lords Supper implying his whole last Will and new Testament the Disciples might understand Heb. 10 9. that the sacrament of the Passeover which is the sacrament of the old Testament implying the whole propheticall ceremoniall Law was actually determined The second reason that the Sacrament of the Lords Supper was not institute till the night before his suffering was that the Disciples faith might be strengthened against the sore temptation wherby they were to be assaulted the next day by our Saviours martyrdome in sustaining the fearfull curse of the Law by the cursed sacrifice of the crosse For though the Sacrament was instituted before our Saviours death yet it is expressed in words of the preterit time This my body which is given for you this my blood which is shed for you as if all had then been done and past and as if our Saviour had been then dead and risen from the dead which was a main reason to strengthen the Disciples faith in the Lords resurrection though they did see him dead and buried And therefore our Saviour that night Mat. 26.31 did put the Disciples upon their guard telling them that the Shepheard must be smitten that night and the sheep scattered yet comforting them withall that he should rise again Mat. 26.32 and go before them into Galilee By the truth of this relation of the sacred History the judicious Reader may manifestly perceive that there was not the least intent in our Saviour by the institution of the Sacrament of his last Supper before his death to shed so much as a drop of his precious blood much lesse to offer his reall body and blood in a propitiatory sacrifice for the dead and for the quick by his death which he was to do the next day after by his cursed sacrifice of the crosse as he is high Priest after the order of Melchisedeck Next to make the falshood of this assertion appear as plainly to the Reader by the very words of the institution of the Sacrament of the Lords Supper Our Saviour in the end of the last Passeover by prescribing the manner of the celebration of the Sacrament of his last Supper to the Disciples which is by blessing and thanks-giving Mat. 26.26 27. having blessed took the bread and brake it to wit the bread and gave it to wit the bread to the Disciples saying Take eat this is my body that is this bread is my body of the new Testament which is given for you to wit as the flesh of the Pascall Lamb was my promised body of the old Testament which was promised to be given and broken for you Also having given thanks he took the cup to wit with the wine and gave it to wit the wine to them saying This is my blood of the new Testament which is shed for you that is this wine is my blood of the new Testament as the reall blood of the Pascall Lamb was my promised blood of the old Testament which was promised to be shed but not to be drunk by any Drink ye all of it that is of this wine And lest there should be any mistake in the word Wine which our Saviour calls his blood of the new Testament Mat. 26.28 he doth after in plain terms call it the fruit of the Vine saying Mat. 26 29. I will not drink henceforth of the fruit of the vine untill that day when I shall drink it with you in my Fathers Kingdome which is meaned of the Evangelicall day of the Kingdome of Grace to wit the Lords Day whereby the Lord by his resurrection and rest from the fulfilling of his promise of the blessed seed did open the kingdome of Heaven to all Believers leading all men by the light of his Day to lay the hands of faith upon his merit whereby all Believers are made heirs of the Kingdome of Grace in this life and of the kingdome of Heaven in the life to come whose gracious merit is that bread of eternall life signified by the bread of the Sacrament as by the breaking of the bread the breaking of our Saviours body by the curse of the crosse and by the wine the shedding of his precious blood is signified whereby he did merit the bread of eternall life Our Saviour therefore by the institution of the Sacrament of his last Supper did deliver to his Apostles and in the Apostles to the Apostolicall successors the formall Sacrament of his last Will and new Testament and consequently not the reall sâ—crifice of his reall body and blood for there being both a reall and a formall difference between the formall Sacrament of the Lords Supper and his sacrifice of the crosse As the Sacrament of the Lords Supper cannot be his formall sacrifice of the crosse so can neither his formall sensiâ—ive sacrifice of the crosse be the formall Sacrament of his last Supper For in the Sacrament of his last Supper by the sensitive sacramentall elements the immediate object of faith is presented to the understanding by the mediâ—te senses which is the Lords merit by his cursed death of the crosse by his bloody rest in the grave and by his resurrection from the grave to be apprehended by the hands of faith while by our Saviours sacrifice of the crosse not the immediate but the mediate object of faith is by the mediate senses presented to the understanding which mediate sensitive object by interveening between the faith of man and the Lords merit faith and the immediate object are separate
the mysticall members of his body spiritually and indivisibly united to their mysticall head by his indivisible love As for the Analogie between the sacrifice offered up by the Leviticall high Priest and the sacrifice prefigurate thereby it did likewise consist in three speciall points First as the blood of the Leviticall sacrifice of the brazen altar was first shed and then laid upon the brazen altar So the sacred blood of the Son of God was shed first by his crowning with a crown of sharp prickly thornes causing streams of blood to besmeare his glorious face and body Secondly by his cruell scourging which was a most c uell kinde of bloody punishment according to the manner of the Jews Thirdly by the flood of blood by reason of the great boysterous nails to hold his body fast to the cursed altar of the crosse prefigurate by the brazen altar The Analogie of the second point between the two sacrifices was that both was an Holocaust sacrifice For as the Leviticall sacrifice of of the brazen altar was wholy burnt up and consumed by the fire which came down from heaven so the sacrifice of the Lord of life as he is man was burnt up and consumed by the fire of Gods wrath which came down frâ—m â—eaven for the actuall curse of the Law for the sin of Adam to which Câ—â—st did oblige himself to sustaine for wretched unthankfull man by whose to fed death all men are redeemed from that curse The third point of the Aâ—alogie of the two sacrifices was Levit. 4.12 that as the ashes of the whole burnt sacrifice of the brazen altar was taken from the brazen altar and carryed in ash-pans and laid apart from the altar in a clean place So the blessed body of our Saviour Joh. 19.38 39 40 41. was taken down from the cursed altar of the crosse by Joseph of Arimathea Nicodemus and others of that religious company prefigurate by the ash-pans and carried and laid in a new sepulchre wherein no man was formerly laid Because the point of this declaration is in the sacrifice of our blessed Saviour the declaration thereof shall be discharged in these two heads First our Saviours cruell cursed death by the cursed altar of the crosse shall be declared And secondly the place where the Lord was laid prefigurate by the ashes of the sacrifice of the brazen altar which were carried apart from the altar and laid in a clean place Because the sacrifice of our Saviour is plainly set down in the Scripture we will first only make a brief and summary relation of the severall pasges thereof and next certain mysticall concerning points shall be observed of the death and suffering of our Saviour Of all the stratagems of Satan by his false deceiving bewitching light his incensing of miserable men with such bloody cruell hands to crucifie the Lord of life was most admirable and strange For first the power of actuall freedome of naturall and morall gâ—ace which they then enjoyed by the redemption of man from the curse of the Law by the eternall Decree of God though to be performed in time was such as Satan and all the created powers of God could not necessitate the will of man to any morall evill but that man must be willingly and freely led and induced to commit that evill Secondly the propheticall Sabbath was the glory of the Jews nation whereby the Jews were so eminent and had such great preferment above all the nations of the earth which glory and great preferment the Jews did then enjoy by faith in the blessing of the promised rest of the blessed seed prophesied by the propheticall Sabbath as it was the seventh day of the propheticall ceremoniall Law which was then the immediate object of the Jews faith And though our Saviour did manifest himself to the Jews that he was that blessed seed which was prophesied by the propheticall Sabbath shining then so gloriously amongst the Jews by his gracious light leading them to his love which was freely extended towards all rich and poor in his curing of all manner of sensitive incurable diseases of the body and the diseased souls of many engaging thereby so the generall love of all that happy was he who could but touch the Lord of life to none was his love and help denyed who were led to him by this gracious light of the sound of his Word who by the power of his wonders and miracles did manifest himself to be the Son of God ingaging the reverend fear of all by the convincing power of whose wonders and miracles the wretched Jews were constrained to acknowledge so much yet that Satan by his false deceiving light should notwithstanding so induce the unthankfull Jews not to suppresse but with such bloody hands to extinguish the light of their own eternall life and rest it cannot but amaze the heart of man though all was by the hand of Gods permissive power For though the power of Satans false deceiving light be wonderfull yet Satan with all his power must work all his mischief only by the betraying of the willing consent of man to have man to effect what he would of whose help Satan himself did then stand in great need for this miserable act of Satan was not so much out of his malice to man as out of Satans own fear For by the greatnesse of this glorious light of the promised blessed seed Satan began to be afraid that the head of his power must be broke by the seed of the woman and therefore it did stand Satan in hand in time to prevent this so great and eminent danger which that false Serpent did by suggesting such a light of apparent fear to the Priests Scribes and Pharisees of the utter losse of their glorious Sabbath and of the Leviticall dignity means and preferment if they should give way to this glorious light to shine amongst them whereby the world was so led and carried by which false suggested fear of Satans false deceiving light the Scribes and Pharisees and the rest of that rablement were furiously incensed with all greedy desire not to suppresse but extinguish the light it self whereby both might rest secure from any such fear which this barbarous crue did with most cruell bloody hands effect though while their cruell hands were in externall action their hearts were internally pricked with the power of this light as may appear by the sacred History from the first point to the last For first while the Scribes and Parisees did hire their Helhounds to apprehend the Lord of life the Lord told the Helhounds John 18.5 6.12.13 that he was the man whom they did seek And though by the power of his Word they fell back to the ground yet up again and to the Lord they went And though Malcomes eare Luke 22 50 51. being struck off was miraculously cured by our Saviour a glim of the light of the rest of their glorious Sabbath yet such was the power of the
Devils darknesse obscuring that glorious light as our blessed Saviour like a malefactor was haled to the judgement hall And though Pilat convinced by the power of this glorious light did thrice pronounce the Lord innocent yet Pilat led by Satans light his tongue condemned the Lord of life But Pilate by hearing one of the murthering crue say Joh. 19.7 that Christ affirmed himself to be the Son of God Pilats heart being prickt again by that word sought to set our Saviour at liberty till another told Pilate Joh. 19.12 13. that if he should do so Pilat should shew himself an enemy to Cesar at which words Pilate fearing by his letting of Christ go free the losse of his place if not his life Pilate delivered the King of glory to the murtherers For the Scribes and Pharisees cryed out that they had a Law and that by that Law Christ ought to die and there was a reason of right for all Our Saviour therefore being delivered to the mercilesse band first Mar. 15.15 he was cruelly scourged a fearfull bloody punishment and of no lesse cruelty according to the judiciall Law used amongest the Jews Secondly his glorious head in derision Mar. 15.17 was crowned with a prickly crown of thornes by the sharp pricks whereof streams of his precious blood did besmear his gracious face and blessed body Thirdly being so bloodily crowned Mat. 27.29 a reedy Scepter was put in his hand by their Apish gestures saluting the King of glory for the king of the Jews though by right descent Christ Jesus was their King indeed Fourthly our Saviour was commanded by the cruell torturors John 19.17 to bear his crosse the curse whereof he was to bear both in soul and body Fifthly our Saviour was with mercilesse cruelty nailed to the crosse and most ignominiously hanged between two notorious thieves Sixtly our Saviour thirsting in the agony of his passion Mat. 27.34.38 was offered the bitter potion of vineger and gall to drink so that all the sensitive powers of the Lord of life the Son of God as he is man from his head to his body hands and feet were most cruelly and mercilesly martyred by the bloody murtherers for the space from the sixth hour to the ninth though nothing to the martyrdome of his burned soul burnt up by the fiery wrath of God from heaven proceeding from the actuall inflicting of the curse of the Law to the sustaining whereof the Son of God as he is man out of his love to man did freely oblige himself by covenant The sustaining of which torture upon the cursed altar of the crosse made our Saviour cry out My God my God why hast thou forsaken me All which miseries proceeding from the curse of the law the Lord of life the eternall Son of God God equall with the Father out of his infinite love to man did predestinate himself by his Decree from all eternity to suffer as he is man And last of all these bloody Helhounds that they might be sure that his glorious light might never shine again John 19.34 did with a spear pierce the Lord of life to the heart of which wound issued blood and water And so much for the brief summary relation of the sacrifice of our Saviour offered for man condemned to the eternall curse of the Law whereby the Son of God Christ Jesus out of his love to man made himself a curse for man to redeem man from the curse of the Law for the sin of Adam Next some mysticall concerning points are to be observed of the cruell martyrdome of our blessed Saviour CHAP. III. The mysticall sense of the sacrifice of Christ Jesus the Son of God out of his infinite love to man FIrst by our Saviours coaction to bear his crosse to which he was predestinate by the Decree of God from all eternity The crosse of afflictions of his mysticall members predestinate to be made like to the Image of his afflictions in this life is mystically signified For his mysticall members as they are the Image of his afflictions must participate with their mysticall head and taste of the cup which their mysticall head hath drunk charged up to the brim that as they have suffered with their mysticall head in this life so they may raign in their head crowned with an incorruptible Crown of glory eternally in all heavenly happinesse in the life to come For afflictions is the strait gate in this life whereby his mysticall members must enter into the kingdome of heaven Secondly by our Saviours thirsting upon the cursed altar of the crosse while he was offered the bitter potion of vineger and gall by the torturing helhounds to quench his thirst is mystically signified the eternall torments of the Reprobate in hell burnt up with the actuall inflicting of the curse of the Law in the full extent by the consuming fire of Gods eternall wrath who while as they thirst no other liquor shall they have to quench their unquenchable thirst but the gally dregs of the Devils darknesse with the voluptuous sensitive pleasures whereof they did so surfet in this life Thirdly by the words of our Saviour while he did endure and sustain the curse of the Law upon the cursed altar of the crosse saying My God my God why hast thou forsaken me The extremity of his sustaining of the wrath of God in the full extent in the torturing of his soul is mystically signified as the tortures of his sensitive body by his sensitive martyrdome was patient to all whereby our Saviour did manifest himself true man to the world Fouthly by our Saviours words at the giving up of his Spirit saying John 19 30. It is finished was mystically signified that by his death all the materiall altars and sacrifices all the figures types rites and ceremonies prefigurating the coming and death of the blessed seed were all finished and determined by his death never to be reiterate in the Church of God Fifthly by the darknesse from the sixth hour to the ninth which was the hour of his death at which hour the darknesse vanished was mystically signified that all the cloudy darknesse of the propheticall ceremoniall Law were quite vanished away never to be reiterate in the Church of God Sixthly by the rending of the vail of the Temple at Christs giving up of his Spirit which hath been formerly mentioned the calling of the Gentiles with the Jews in one Church was mystically signified who upon the next day following to wit upon the day of the Lords resurrection from the grave were all actually called in one Church by the new covenant to the great joy and comfort of all the nations of the world Seventhly by the piercing of our Saviours heart with the spear where the intellectuall and sensitive spirits of man as he is man are essentially united It was mystically signified again that all the types figures and rites of the ceremoniall Law prefigurating our Saviours cursed death of the crosse from the foundation of
the world were all pierced as it were to the heart never to be reiterate in the Evangelicall Church of God Eighthly by the blood and water issuing from the wound of our Saviours heart the sacramentall seals of the new Testament were mystically signified For as in the sacrament of Baptisme by the sacramentall water the water of eternall life is signified representing the water issuing from our Saviours wounded heart accompanied with his heart blood whereby the baptized's actuall sins are signified to be washed away and whereby the baptized is raised from his death in actuall sin to the new life of saith to let the baptized and all men understand that actuall sin is washed away by our Saviours heart blood which was accompanied with the water issuing from his wounded heart and therefore it is said by the Apostle 1 John 5.6 This is he that came by water not by water only but by water and blood So in the sacrament of the Lords Supper by the sacramentall bread the bread of eternall life is signified as by the sacramentall wine our Saviours heart blood is signified whereby the bread of life is purchased to let all men understand that the new life of faith is fed and nourished by the bread of life purchased by his sacred blood which bread of life is the Word blessed and sanctified by the Lords infinite merit in the spirituall understanding whereof is eternall life according to our Saviours own word John 17.3 This is life eternall to know thee who is only known by his Word Ninthly by our Saviours last words upon the crosse Luke 23.46 Father into thy hands I commend my Spirit which was our Saviours humane Spirit it was signified that as our Saviour was man the Son of God from all eternity so is man begot by his Father of the seed of the woman in time and every way true man the Son of God Tenthly and lastly by our Saviours outstretched armes nailed to the crosse the new covenant to be made with all the nations of the world was mystically signified again And so much for the mysticall points of the sacrifice of Christ Jesus the eternall Son of God as he is man prefigurate by the sacrifice of the brazen altar offered by the Leviticall high Priest Now since our Saviour was not a Priest after the order of Aaron or Levi the question may be moved What manner of Priesthood was this whereby Christ is said to be a Priest after the order of Melchisedeck CHAP. IV. The reason that Christ is called a Priest after the order of Melchisedeck and the execution of Christs Kingly office while he was upon earth THe Question moved in the former Chapter is commonly answered that the Reason that Christ is said to be a Priest after the order of Melchisedeck is that as Melchisedeck was without father or mother So Christ as he is man is without a naturall father naturally descended of Adam and as he is God Christ is without a mother But this point is warily to be conceived For though it be said that Melchisedeck was without father or mother we must understand the words in this sense that Melchisedeck was without any known father and mother for his parents are concealed by the Scripture not that we should conceive that Melchiseck was not man naturally descended of Adam but for another reason which shall be shewed neither must we conceive that there was any such sacrifice offered by Melchisedeck as was offered by our Saviour For Melchisedeck could offer no other manner of sensitive sacrifice then the sacrifice of the Altar which was commanded by the propheticall Sabbath But Christ Jesus is said to be a Priest for ever after the order of Melchisedeck in respect of the eternity of the Priest for Melchisedeck having neither known father or mother or kindred Melchisedeck is said to be without beginning or ending and consequently his Priestly office For there was no lineall succession of the Priestly office till it was established in the Tribe of Levi which did only continue during the formall propheticall ceremoniall obligement of the Law Before which time the Priesthood was in private Families Of this lately declared I infer these three necessary demonstrative conclusions First the Apostles and Apostolicall successors are not Priests or to be called Priests either after the order of Melchisedeck or after the order of Levi For first they can be no Priests or called Priests after the order of Melchisedeck for so their Priesthood must be for ever Secondly they can be no Priests or called Priests after the order or by the name of Levi for so they must be ceremoniall sensitive Priests by offering of ceremoniall sensitive sacrifices and gifts still prefigurating the cursed death of our Saviour whereby the truth of his fulfilled promise of the blessed seed is belied and denied Against this it is objected Our Saviour in the institution of the sacrament of his last Supper before his death as he is high Priest after the order of Melchisedeck did by this blessing of the bread and wine change and transubstanciate the substance of the bread and wine in the reall substance of his body and blood and did offer up his reall body and blood under the externall forms of bread and wine in a propitiatory sensitive sacrifice to his Father for the dead and for the quick which sacrifice is really one with his sacrifice of the crosse after the offering up whereof he did give his sacrificed reall body and blood under the externall forms of bread and wine to his Apostles for the sacrament of his last Supper commanding the Apostles and in the Apostles the Apostolicall successors to offer up his reall body and blood in a propitiatory sensitive sacrifice for the dead and for the quick And after the offering up thereof to give his sacrificed reall body and blood for the sacrament of his last Supper to the communicants The Apostles therefore and the Apostolicall successors by the power and authority of his command are still ceremoniall Priests and must offer this propitiatory sensitive sacrifice at the materiall Altar for the quick and for the dead under the externall forms of bread and wine The question therefore here is not of any metaphoricall sacrifice or of the spirituall sacrifice of the Lords mysticall members commanded to be offered at the spirituall Altar of righteousnesse but of a proper reall sensitive propitiatory sacrifice First I answer to the affirmed propitiatory sacrifice of our Saviours reall body and blood which is pretended to be offered up by our Saviour under the externall forms of bread and wine in the institution of the sacrament of his last Supper before his death which is the main ground of the objection Secondly I answer to the affirmed reall unity of this pretended sacrifice with our Saviours sacrifice of the crosse As for the first it is manifest both by the truth of the sacred History and by the very words of the institution
whereby the faith of man is overthrown And this is the reason that all Imagery painted or carved of our Saviour as he is man implying his death and humility are condemned for Idolatry as hath been formerly declared No such surmised sacrifice therefore being offered by our Saviour in his institution of the Sacrament of his last Supper no command was given to the Apostles to offer any such fictious sacrifice and consequently the Apostles and the Apostolicall successors the Ministers of the Word and Sacraments no commanded Priests to offer any such fictious sensitive sacrifice at the materiall altar as is falsly pretended by the objection Next I answer to the affirmed reall unity of this pretended imaginary sacrifice with our Saviours sacrifice of the crosse Leaving the Philosophicall distinction of unity as genericall sperificall udomericall reall formall and such like In this encounter I take the two last distinctions of unity Theologically to wit one really and one formally This affirmed unity therefore of the two sacrifices cannot be formall and therefore it must be reall This affirmed reall unity therefore of the two sacrifice is all one to say as that our Saviour in the institution of the Sacrament of his last Supper by offering of his reall body and blood under the externall forms of bread and wine in a propitiatory sacrifice for the dead and for the quick did as really and in effect sustain the curse of the Law in the full extent by the cursed death of soul and body as he did by his cursed sacrifice of the crosse which fearfull assertion is repugnant to the truth of all Christian faith For by this affirmed reall unity of the two sacrifices these subsequent inevitable conclusions must necessarily follow First by this affirmed reall unity of the two sacrifices the first surmised propitiatory sacrifice pretended to be offered by our Saviour must be a cursed sacrifice For such was our Saviours sacrifice of the crosse Gal. 3.13 And consequently our Saviours sacrificed reall body and blood which is pretended to be given to the Apostles cursed which is highest blasphemy to affirm Secondly by the affirmed reall unity of these two sacrifices the pretended propitiatory sacrifice affirmed to be offered by our Saviour in the instituting of the Sacrament of his last Supper must be a sensitive reall bloody sacrifice for there is no propitiatory sacrifice for sin Heb. 9.22 without the sensitive blood of the sacrificed for such was our Saviours propitiatory sacrifice of the crosse But the propugnators of this surmised propitiatory sacrifice will acknowledge no sensitive reall blood in their sacrifice and therefore they must acknowledge this pretended propitiatory sacrifice to be no propitiatory sacrifice Thirdly by the affirmed reall unity of these two sacrifices this surmised pretended sacrifice affirmed to be offered by our Saviour must be a deadly sacrifice by the sensitive death of the sacrificed for such was our Saviours sacrifice of the crosse But the propagnators of this surmised sacrifice must acknowledge no such sensitive death of our Saviour by the institution of the Sacrament of his last Supper and therefore they must acknowledge their pretended sacrifice to be no sacrifice Fourthly by the reall affirmed unity of these two sacrifices the only one sacrifice of our Saviour by the death of the crosse as be is high Priest after the order of Melchisedeck once offered for all is plainly denied For by this affirmed reall unity of the two sacrifices our Saviour died twice Fifthly by the affirmed reall unity of the two sacrifices the first surmised pretended sacrifice is a false sacrifice For by the adoration of this imaginary sacrifice the truth of the Lords commanded worship by the Lords Day is contradicted which is commanded to be celebrate in spirit and truth and not in the adoration of such a false sacrifice Sixthly by the affirmed reall uniâ—y of these two sacrifices the first pretended sacrifice is a faithlesse sacrifice For by this pretended sacrifice the faith of man and the immediate object of faith which is the Lords merit are actually separate Seventhly by the reall affirmed unity of these two sacrifices the pretended sacrifice affirmed to be offered by our Saviour in the institution of the Sacrament of his last Supper is an Idolatrous sacrifice For by the adoring of this sacrifice the sensitive object doth interveen between the Lord and his immediate commanded worship Eighthly by the reall affirmed unity of these two sacrifices Christ was really dead before his last Will and Testament was sealed by the sacrament of his last Supper implying the whole Evangel and new Testament and consequently his last Will and Testament no Will. Ninthly by the affirmed reall unity of these two sacrifices man was actually redeemed from the curse of the Law for the sin of Adam and the Law was fulfilled for man by our Saviour before his death of the crosse before his bloody rest in the grave and before his resurrection from the dead Tenthly by this affirmed reall unity of the two sacrifices all the prophesies prophcying of the blessed seed from the foundation of the world were fulfilled before our Saviours death by the cursed altar of the crosse and resurrection from the dead Eleventhly by this affirmed reall unity of the two sacrifices all the types rites figures and ceremonies prefigurating the death of the blessed seed from the foundation of the world were actually determined by the first pretended sacrifice which all the sacrifices of all the creatures of God could never determine till they were all actually determined by our Saviours last breath upon the cursed altar of the crosse while as he said It is finished The twelfth conclusion doth necessarily follow from the former three For by the affirmed reall unity of the two sacrifices our Saviours death by the cursed altar of the crosse was superfluous Thirteenthly by the affirmed reall unity of these two sacrifices this first surmised sacrifice pretended to be offered by our Saviour in the institution of the sacrament of his last Supper must be a reall Holocaust sacrifice cursed and burnt up by the fiery consuming wrath of God for sin no part or portion whereof must remain to be given to the Apostles for such was our Saviours sacrifice of the crosse prefigurate by the Holocaust sacrifice of the brazen altar Hence I necessarily inferre that by this affirmed reall unity the Sacrament of the Lords Supper is falsly denied to be given to the Apostles for by this pretended surmised sacrifice our Saviours reall sacrificed body and blood which in this case profiteth nothing Joh. 6.63 is affirmed to be given to the Apostles as a sacrament while as in the sacrament of the Lords Supper by the sacramentall bread and wine given by our Saviour to the Apostles the bread of eternall life purchased by his sacrificed reall body and blood is signified to be given By the faithfull receiving whereof God in his Son Christ Jesus dwelleth in the heart of man by his
of himself to the world And to the end that both Jew and Gentile might understand that our Saviour was the promised blessed seed prophesied by the propheticall Sabbath our Saviour himself Mat. 3.13 was baptized by John to let both the Jews and Gentiles understand that as by his submersion as it were in the water by his baptism that he it was who must be drowned in the sea of Gods eternall wrath by his cursed death of the crosse to redeem man from the curse of the Law for the sin of all men in Adam So by his rising out of the water both Jews and Gentiles might understand that he should rise again from the cursed death of the crosse And though our Saviour himself did not baptize yet the night that he was betrayed he did institute the Sacrament of the supper All this was done by our Saviour that all men might then know and understand that Christ Jesus was the end of the Law Here doth arise an objection It was affirmed in the 29.30 31. Chapters of the second Book that the continuation of the propheticall obligement of the Law was from the first period of the promise of the blessed seed to Adam till the day of Christs resurrection from the grave and now by our Saviours own doctrine and preaching of the Evangelicall Word And by his sending of his Apostles to preach and teach and to administrate the Sacrament of Baptisme and by his own administration of the Sacrament of the supper all manifesting Mat. 5.17 Christ Jesus to be the end of the propheticall Law The propheticall Law therefore and the propheticall Sacraments were actually determined by our Saviour before either his death or resurrection I answer It is most truly affirmed by us but the consequence is falsly inferred For though Christ Iesus before his death did make his Evangelicall Will and Testament sealing his Will by the Evangelicall Sacraments yet his Evangelicall Will and Testament was not in force before the death of the Testator And therefore though our Saviour did thus manifest himself before his death by the execution of his propheticall office by making of his last Will Testament and by sealing of his Will by the institution of the Evangelicall Sacraments yet his propheticall Will and Testament sealed by the propheticall Sacraments was in force till the propheticall Sabbath day implying the command of the whole propheticall ceremoniall Law was actually determined by the blessed day of Christs resurrection And so much for the discharging of Christs propheticall office at his first manifesting of himself to the world Next of the execution of his Priestly office CHAP. II. The execution of Christs Priestly office while he was upon earth THough Aaron and the high Leviticall Priest is said to be the figure of Christ Jesus the high Priest of our souls yet our Saviour was not a Priest after the order of Aaron or Levi neither was he of the Tribe of Levi. But Christ Jesus was a Priest after the order of Melchisedeck Psal 110 4. Heb. 7.17 Neither must we conceive that the Leviticall high Priest was the figure of our Saviour in all respects as he was a Priest For though the sacrifice of the brazen altar was offered and sacrificed by the Leviticall high Priest himself yet our Saviour did not offer and sacrifice himself prefigurate by that sacrifice though out of his infinite love to man our Saviour patience it self did lay down his life willingly and freely to be taken away by the bloody cruell hands of the wicked incensed by the malicious darknesse of the great Dragon For all the created powers of God could not have bereaved our Saviour of his life without his own gracious permission The Analogie therefore between the Leviticall high Priest and our Saviour was in the Priesthood though not in every respect and in the sacrifice offered by the high Priest And though the Analogie between the two sacrifices be the chief point of this declaration yet the Analogie between the two high Priests must be first though briefly declared And next the Analogie between the two sacrifices The Leviticall high Priest did prefigurate the Priesthood of Christ Jesus specially in three respects First both the high Priests did make atonement by the sacrifice which was offered The Leviticall high Priest morally ceremonially and temporally Christ Iesus spiritually and eternally The second respect was in the circumstance of time when the atonement was made The Leviticall high Priest beside his morall and ceremoniall atonement Exod. 30.9.10 did once a yeer to wit in the end of the yeer enter the inner Tabernacle to make atonement at the Mercy-seat both for his own actuall spirituall sins and for the actuall spirituall sins of the people by whose entring in the inner Tabernacle once in the end of the yeer the end of the prophetical obligement of the Law was prefigurate But Christ Jesus Heb. 9.28 did enter the Tabernacle not made with hands but once in the end of the yeer as it were of the propheticall ceremoniall obligement of the Law And therefore Christ Jesus is said Heb. 10.10 to have entred but once for all For though the high Leviticall Priest by the quotidian and by the Sabbaticall sacrifices and ceremoniall commanded rites did purge the transgressors of the morall and ceremoniall Law morally and ceremonially according to the command of the Law yet by the command of God by â—is Law the high Priest was to enter the inner Tabernacle once a yeer to obtain the pardon of actuall spirituall sin at the Mercy-seat whereby it was signified that there is no pardon of actuall sin as it is spirituall but by God himself only and immediately and therefore the pardon was given to the high Priest immediatly in the behalf of the people as he was the figure of the high Priest Christ Jesus to whom all power in heaven and in earth is given by the sacred Trinity The third point of the Analogie between the high Priests was that as the Leviticall high Priest before he entred the inner Tabernacle the holiest place first he did sacrifice the Holocaust sacrifice of the brazen altar with the rites and service belonging to that sacrifice as the offering up the sweet insence at the golden altar kindled by the fire of the brazen altar which came down from heaven after the offering whereof Levit. 16.3 4. clothed with a white robe besprinkled with the blood of the sacrifice of the brazen altar and with sweet insence kindled with the same fire the high Priest did enter the holiest place So our Saviour after he was first offered in a sacrifice upon the hard brazen cursed altar of the crosse clothed with the rich white robe of his Righteousnesse besprinkled with the precious blood of his own sacrifice and with the odoriferous insence thereof did gloriously enter the Tabernacle not made with hands by his infinit merit to make eternall intercession and atonement at the Mercy-seat of Righteousnesse for