Vindiciæ evangelicæ or The mystery of the Gospell vindicated, and Socinianisme examined, in the consideration, and confutation of a catechisme, called A Scripture catechisme, written by J. Biddle M.A. and the catechisme of Valentinus Smalcius, commonly called the Racovian catechisme. With the vindication of the testimonies of Scripture, concerning the deity and satisfaction of Jesus Christ, from the perverse expositions, and interpretations of them, by Hugo Grotius in his Annotations on the Bible. Also an appendix, in vindication of some things formerly written about the death of Christ, & the fruits thereof, from the animadversions of Mr R.B. / By John Owen D.D. a servant of Jesus Christ in the work of the Gospell.

CHAP. XX.

Of the Priestly Office of Christ: How he was a Priest: when He entred on his Office: and how He dischargeth it.

M^r BIDDLE'S 11^h Chap. Examined.

HIS 11^th Chapter is, concerning the Priestly Office of Jesus* 1.1 Christ. In the First and Second Question he grants Him to be a Priest, from (Heb. 4. 14.) and to be appointed to that Of∣fice by the Father, from Heb. 5. 5. The remainder of the Chapter is spent in sundry attempts to prove, that Christ was not a Priest, whilest he was on the Earth▪ as also to take off from the End of his Priest-hood, with the benefit redounding to the Church thereby.

For the first, a man would suppose M. Biddle were faire and* 1.2 ingenious in his Concessions, concerning the Priesthood of Jesus Christ: May we but be allowed to propose a few Questions to him, and to have Answers suggested according to the Analogy of his Faith, I suppose his acknowledgement of this Truth will be found to come exceedingly short of what may be expe∣cted.

Let him therefore shew, whether Christ be an High Priest properly so called, or only in a Metaphoricall sence, with respect to what he doth in Heaven for us, as the High Priest of old did deale for the People in their things, when he received mercy from God? Againe, whether Christ did, or doth offer a proper Sacrifice to God? and if so; of what kind? or only that his Offering of himselfe in Heaven is Metaphorically so called? If a∣ny shall say, that M. B. differs from his masters in these things, I must needs professe my selfe to be otherwise minded, because of his following attempt to exclude him from the investiture with, and execution of his Priestly Office in this life, and at his death; whence it inevitably follows, that he can in no wise be a proper Priest, nor have a proper Sacrifice to offer, but that both the one, and the other are Metaphoricall; and so termed in allusion to what the High Priest among the Jewes did for the People. That which I have to speake to, in this ensuing discourse, will hinder me from insisting much on the demonstration of this, that Christ was a Priest properly so called, and offered to God a Sacri∣fice of Attonement, or propitiation, properly so called, whereof all other Priests, and Sacrifices appointed of God, were but Types. Briefely therefore I shall do it.

The Scripture is so positive, that Jesus Christ in the execution* 1.3 of His Office of His Mediation, was, and is a Priest, an High Priest, that it is amongst all that acknowledge him utterly out of Question. That he is not properly so called, but Metaphorically, and in allusion to the High Priest of the Jewes (as was said) the Socinians contend. I shall then (as I said) in the first place prove, that Christ was an High Priest properly so called; and then evince when he was so; or when he entred on that Of∣fice. This first is evident from that description, or definition of an High Priest, which the Apostle gives, Heb. 5. 1. Every High Priest taken from among men, is ordained for men, that he may offer both Gifts and Sacrifices for sin. That this is the description of an High Priest properly so called, is manifest from the Apostles ac∣commodation of this Office spoken of to Aaron, or his exempli∣fying of the way of entrance thereinto, from that of Aaron, v. 4. And no man taketh this Honour to himselfe, but he that is called of God, as was Aaron. That is, to be such an High Priest as Aaron was, which here he describes. One that had that honour, which

Aaron had. Now certainly Aaron was an High Priest properly and truly, if ever any one was so in the World. That Jesus Christ was such an High Priest, as is here described, yea that he is the very High Priest so described by the Holy Ghost, appears upon this twofold consideration. 1. In generall; the Apostle ac∣commodates this definition, or description of an High Priest to Iesus Christ, v. 5. So also Christ glorified not himself, to be made a High Priest. Were it not that very Priesthood of which he Treats, that Christ was so called to; it were easy so to reply: true! to a proper Priest∣hood a man must be called, but that which is improper & Metaphori∣call only, he may assume to himself, or obtaine it upon a more generall account, as all Believers do. But this the Apostle ex∣cludes, by comparing Christ in his Admission to this Office, with Aaron, who was properly so. 2. In Particular, all the parts of this description have in the Scripture a full, and com∣pleat Accommodation unto Jesus Christ, so that he must needs be properly an High Priest, if this be the description of such an one.

1. He was taken from amongst men. That great Prophesy of him* 1.4 so describes him, Deut. 18. 18. I will raise you up a Prophet from A∣MONG YOUR BRETHREN. He was taken from a∣mong men, or raised up from among his Brethren. And in parti∣cular, it is mentioned out of what Tribe amongst them he was ta∣ken, Heb. 7. 13, 14. For he, of whom these things are spoken, pertaineth to another Tribe: For it is evident, that our Lord sprang out of Juda. And the Family he was of in that Tribe, namely that of David, is every where mentioned. God raised up the horne of Salvation in the House of his Servant David, Luk. 1. 69.

2. He was ordained for men, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as to things ap∣pointed* 1.5 by God: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is, appointed to rule, and preside, and go∣verne, as to the things of God. This Ordination, or Appointment, is that after mentioned, which he had of God: his Ordination to this Office, v. 5, 6. So also Christ Glorified not himselfe, to be made an High Priest, but he that said unto him, Thou art my Sonne, this day have I begotten thee, &c. He had his Ordination from God: He who made him both Lord and Christ, made him also an High Priest; and he was made in a more solemne manner then ever a∣ny Priest was; even by an Oath, chap. 7. 20, 21. For as much as no•• without an Oath, &c. and he was so appointed for men, to preside

and governe them in things appertaining to God, as it was with the High Priest of old; the whole charge of the House of God, as to holy things, his worship, and his Service, was committed to him. So is it with Jesus Christ, Heb. 3. 6. Christ is as a Son over his own house, whose house are we. He is for us, and over us, in the things of the Worship, and house of God. And that he was or∣dained for men, the Holy Ghost assures us farther, chap. 7. 26. Such an High Priest BECAME US; he was so, for us: which is the first part of the description of an High Priest, properly so called.

3. The prime and peculiar end of this Office, is to offer Gifts,* 1.6 and Sacrifice for sinne. And as we shall abundantly manifest af∣terwards, that Christ did thus offer Gifts, and Sacrifices for sinne: so the Apostle professedly affirmes, that it was necessary he should do so, because he was an High Priest, chap. 8. 3. For eve∣ry High Priest is ordained to offer Gifts and Sacrifices: wherefore it is of necessity, that this man have somewhat also to Offer. The force of the Apostles Argument, concerning the necessity of the offering of Christ, lyes thus: Every High Priest is to offer Gifts and Sacri∣fices; but Christ is an High Priest; therefore he must have some∣what to Offer. Now if Christ was not a Priest properly so called, it is evident his Argument would be inconclusive; for from that which is properly so, to that which is only so Metaphorically, and as to some likenesse, and proportion, no Argument will lye: for instance; Every True man is a Rationall Creature; but he that shall thence conclude, that a Painted man is so, will find his Conclusion very feeble. What it is that Christ had to Offer, and what Sacrifice he offered, shall afterward be declared. The definition then of an High Priest properly so called, in all the parts of it, belonging unto Christ, it is necessary that the thing defined belong also unto him.

2. He who is a Priest, according to the Order of a True and Re∣all* 1.7 Priesthood, he is a True, and Reall Priest. Believers are called Priests, Rev. 1. 5. And are said to Offer up Sacrifices to God; spi∣rituall* 1.8 Sacrifices, such as God is pleased with. Whence is it, that they are not Reall and Proper Priests? Because they are not Priests of any Reall Order of Priesthood, but are so called, be∣cause* 1.9 of some Allusion to, and Resemblance of the Priests of Old, in their accesse unto God. This will also by the way dis∣cover

the vanity of them among us, who would have the Mini∣nisters of the Gospel, in contradistinction to other Believers, be called Priests. Of what Order were they, who did appro∣priate that appellation? The absurdity of this figment, the Learned Hooker could no otherwise defend, then by affirming, that Priest was an abbreviation of Presbyter. When both in truth, and in the intendment of them that used that terme, its sence was otherwise. But to returne. The Sons of Aaron were properly Priests; why so, because they were so appoynted in the Line of the Priesthood of Levi, according to the Order of Aa∣ron▪ Hence I assume; Christ being called a Priest, according to the Order of a True and proper Priesthood, was truly, and pro∣perly so: He was a Priest after the Order of Melchisedeck, Psal. 110. 4. which the Apostle often insists on, in the Epistle to the Hebrews. If you say, that Christ is called an High Priest, after the Order of Melchisedeck, not properly, but by reason of some proportion, and Analogy, or by way of Allusion to him: you may as well say, that he was a Priest according to the order of Aaron; there being a great similitude between them, against which the Apo∣stle expresly disputes in the whole 7. chap. to the Hebrews. He therefore was a reall Priest, according to a Reall and Proper Order.

3. Againe: He that was Appointed of God to Offer Sacri∣fices* 1.10 for the sins of men, was a Priest properly so called; but that Christ did so, and was so appointed, will appeare in our farther consideration of the Time, when He was a Priest, as also in that following, of the Sacrifice he offered; so that at present I shall not need to insist upon it.

4. Let it be considered, that the great medium of the Aposto∣licall* 1.11 perswasion against Apostasy in that Epistle to the Hebrews, consists in the exalting of the Priesthood of Christ▪ above that of Aaron: now that which is Metaphorically only so in any kind, is cleerely and evidently lesse so, then that which is properly, and directly so. If Christ be Metaphorically only a Priest, He is lesse then Aaron on that consideration. He may be far••e more excel∣lent then Aaron in other respe••••s, yet in respect of the Priest∣hood he is l••sse excellent, which ••s so directly opposite to the de∣signe of the Apostle in that Epistle, as nothing can be more. It is then evident on all these considerations, and might be made

farther conspicuous, by such as are in readinesse to be added, that Christ was, and is Truly, and Properly an High Priest: which was the first thing designed for confirmation.

The Racovian Catechisme doth not directly aske or answer this* 1.12 Question, whether Christ be an High Priest properly so called, but yet insinuates its Authors Judgement expresly to the con∣trary. * 1.13

The Sacerdotall Office of Christ is placed herein, that as by his Kingly Office he can help and relieve our ne∣cessities; so by his Sacerdotall Office he will help, and actu∣ally doth so. And this way of his helping or relieving us, is called his Sacrifice.

Thus they begin. But 1. That any Office of Christ should* 1.14 bespeake power to relieve us, without a Will, as is here affirmed of his Kingly, is a proud, foolish, and ignorant fancy. Is this e∣nough for a King among men, that he be able to relieve his Sub∣jects, though he be not willing? or is not this a Proper descrip∣tion of a wicked Tyrant? Christ as a King, is as well willing, as able to save, Isa 32. 1, 2▪ 2. Christ as an High Priest, is no lesse a∣ble, then willing also, &, as a King, he is no lesse willing, then able, Heb. 7. 27. That is, as a King he is both able and willing to save us, as to the Application of salvation, and the meanes thereof: As a Priest, he is both willing, and able to save us, as to the procuring of Salvation, and all the meanes thereof. 3. It is a senselesse folly to imagine, that the Sacrifice of Christ consists in the manner of affording us that help and reliefe, which as a King he is able to give us: such weak engines do these men apply, for the Subversion of the Crosse of Christ; but of this more after∣wards.

But they proceed to give us their whole sence, in the next* 1.15 Question and Answer, which are as followeth.

Why is this way of his affording help called a Sacri∣fice?* 1.16

It is called so by a figurative manner of speak∣ing, for as in the Old Covenant, the High Priest entring into the Holiest of Holies, did do those things, which pertained to the expiation of the

sins of the People: So Christ hath now entred the Heavens, that there he might appeare be∣fore God for us, and performe all things that belong to the expiation of our sins.

The summe of what is here insinuated, is, 1. That the Sacri∣fice of Christ is but a figurative Sacrifice, and so consequently, that he himselfe is a figurative Priest: for as the Priest is, such is his Sacrifice: Proper, if proper; metaphoricall, if metaphoricall••; what say our Catechists for the proof hereof? they have said it; not one word of Reason, or any one Testimony of Scripture is produ∣ced to give countenance to this figment. 2. That the High Priest made attonement and expiation of sinnes, only by his entring in∣to the most holy place, and what he did there: which is notori∣ously false, and contrary to very many expresse Testimonies of Scripture, Levit. 4. 3, 13, 21, 27. chap. 5. 16. chap 6. 5, 6, 7. Levit. 16. &c. 3. That Christ was not an High Priest, untill he en∣tred the holy place; of which afterwards. 4. That he made not expiation of our sinnes, untill he entred heaven, and appeared in the pre∣sence of God: Of the Truth whereof, let the Reader consult Heb. 1. 3. If Christ be a figurative Priest, I see no reason why he is not a figurative King also; and such indeed those men seem to make him.

The second thing proposed is, that Christ was an High Priest,* 1.17 whilest he was on the the Earth; and offered a sacrifice to God. I shall here first answer what was objected by M. Biddle to the contrary, and then confirme the truth it selfe.

I say then first, that Christ was a Priest, while he was on earth, and he continueth to be so for ever; that is, untill the whole worke of mediation be accomplished.

Socinus first published his opinion in this businesse in his book de* 1.18 Jesu Christo servatore against Covet. For some time the venome of that errour was not taken notice of. Six yeares after, as himself telleth us, (* 1.19 Epistola ad Niemojev. 1.) he wrote his Answer to Vola∣nus, wherein he confirmed it againe at large. Whereupon Niemo∣jevius, a man of his own Antitrinitarian infidelity, writes to him, &

b 1.20 askes him sharply (in substance) if he was not mad to affirme a thing so contrary to expresse Texts of Scripture. (Epist Joh. Niemojev. 1. ad Faust. Socin.) Before him, that Atheisticall Monke Ochinus had dropped some few things in his Dialogues hereabout. Before him also Abailardus had made an entrance into the same abomination, of whom sa••es c 1.21 Bernard (Epistola 190.) Habemus in Francia novum de Doctore Magistro theologum: qui ab ineunte aetate sua in arte Dialectica lusit, & nunc in Scripturis sacris insanit.

How the whole Nation of the Socinians have since consented* 1.22 into this notion of their Master, I need not manifest. It is grown one of the Ar••icles of their Creed; (as this man here lay•• it down among the substantiall grounds of Christian Re∣ligion.) Confessedly on their part, the whole doctrine of the satisfact••on of Ch••ist, and Justification turnes on this hinge. For though we have other innumerable demonstrations of the Truth we assert, yet as to them, if this be proved, no more is needful For if Christ was a Priest, & offered himself a Sacrifice it cannot but be a Sacrifice of Attonement, seeing it was by blood & death. Crellius tels us, that Christ dyed for us on a double account; a 1.23 Partly as the Mediator, and surety of the New Covenant; Partly as a Priest, that was to offer himself to God. A man might think he granted Christ to have been a Priest on the Earth, and as such to have offered himselfe a Sacrifice. So also doth b 1.24 Volkelius allow the killing of the Sa∣crifice, to represent the death of Christ. Now the killing of the Sacrifice, was the Sacrificing of it. So Stuckus proves from that of the Poet, Et nigram mactabis ovem, lucum{que} revises. But Crellius afterwards expounds himself, and tells us, c 1.25 that this two fold Office of Christ (then which nothing can be spoken more ri∣diculously) of a Mediator and a Preist did as it were meet in the death of Christ: the one ending, (that is, his being a Mediatour)

and the other beginning. And d 1.26 Volkelius doth the like; with a suffi∣cient contradictiō to his Assertion, calling the death of Christ the beginning and entrance of his Priesthood. For his Mediatorship Crellius telleth us that it is most evident, that Christ there in was sub∣ordinate to God: so he Phrases it; that is, he was a Mediatour with us, from God, and not at all e 1.27 with God for us. And this he proves, because he f 1.28 Put not himselfe into this Office, nor was put it into it by us, so to confirme the Covenant between God and us; but was a Mini∣ster and Messenger of God. who sent him for this purpose. But the folly of this shall be afterwa••ds manifested. Christ was given of God, by his own consent, to to be a M••diatour, for us, and to lay down his life a ransome for us. (1. Tim. 2. 4, 5, 6.) which certainely he did to God for us, and not for God to us, as shall afterward be evinced. But comming to speake of his priest hood He is at a losse. g 1.29 When (saith he) he is considered as a Priest (for that he was properly a Priest he denys, calling it Sacerdotit, & oblatio∣onis metaphora) although he seemeth to be like one who doth something with God, in the name of men, if we consider diligently, we shall finde that he is such a Priest, as performes something with us, in the name of God.

This proofe is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But this is no new thing with these men. Because Christ as an High Priest, doth something with us for God, therefore He did nothing with God for us. As though because the High Priest of old, was ov•••• the House of God, and ruled therein; therefore he did not offer Sacrifices to God for the sinnes of the People. All that Crellius in his ensuing Discourse hath to prove this by, is, because as h•• saith, Christ Offered not his Sacrifice untill he came to Heaven. Which because he p••oves not, nor endeavoures to do it, we may see what are the Texts of Scripture urged for the confir∣mation of that conceite by M. B. and others.

Seeing all the proofes collected for this purpose are out of the* 1.30 Epistle to the Hebrewes, I shall consider them in order as they

lye in the Epistle, and not as transposed by his Questions with whom I have to do.

The first is (in his eleventh Question.) thus insinuated; Why would God have Christ come to his Priestly Office by suffering? Accor∣ding to the tenour of the Doctrine before delivered, the infe∣rence is, that until after his sufferings he obtained not his Priestly Office, for by them he entered upon it. The Answer is. Heb. 2. 10. 17, 18.

Ans. 1. The Apostle doth not say absolutely, that it became* 1.31 Christ to be made like us, that he might be an High Priest, but that he might be a mercifull high Priest. That is, his suffering and death were not required antecedently, that he might be a Priest, but they were required to the Excecution of that End of his Priesthood, which consists in Sympathy and Sufferance together with them, in whose stead he was a Priest. He sustained all his Afflictions, and death it selfe, not that he might be a Priest, but that being mercifull, and having experience, he might on that account be ready to succour them that are Tempted; and this the words of the last verse do evidently evince to be the mea∣ning of the Holy Ghost: in that he suffered, being tempted. His sufferings were to this end of his Priesthood, that he should be Mercifull, able to succour them that are tempted; besides, it is plainely said, that he was an High Priest 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to make Reconciliation for the sinnes of the People. Now that Recon∣ciliation was made by his death and blood the Scripture in∣formes us, Rom. 5. 10. Whilst we were enemies, we were reconciled by the death of his Sonne. Dan. 9. 24. So that even from this place of Scripture, produced to the contrary, it is evident, that Christ was an high Priest on Earth, because he was so when he made re∣conciliation, which he did in his death on the Crosse.

But yet M. Biddles candid proceedure in this businesse may* 1.32 be remarked; with his Huckstering the word of God. He reads the words in this order: It became him to make the Captaine of their Salvation perfect through fuffering; that he might be a mercifull and Faithfull high Priest. Who would not conclude, that this is the series and tenour of the Apostles Discourse? And that Christ is said to be made perfect through sufferings, that he might be a mercifull High Priest. These words of making perfect through suffe∣ring,

are part of the 10. verse: that he might be a Mercifull High Priest, part of the 17. Between which two there inter∣cedes a Discourse of a businesse quite of another nature; namely, his being made like his Bretheren in taking on him the seed of Abraham, whereof these words, that he might be a Mercifull and Faithfull High Priest, are the immediate issue: That is, he had a body prepared him, that he might be a Priest, an•• have a Sacrifice. Our High Priest was exercised with sufferings and temptations, sayes the Apostle: Jesus was exercised with sufferings and temptations, that he might be our High Priest, sayes M. Biddle.

Heb. 8. 1, 2. is insisted on to the same purpose in his third* 1.33 Question, which is; What manner of High Priest is Christ?

Ans. Heb. 8. 1, 2. We have such an High Priest, who is set on the right hand of the throne of the Majesty in the Heavens. A Mini∣ster of the Sanctuary, and of the true Tabernacle, &c. I name this in the next place, because it is coincident with that of Ch. 4. 14. (insisted on by Socinus, though omitted by our Author.)

Hence it is inferred, that Christ entred the Heavens before he was an High Priest; and is an High Priest only when he is set down at the right hand of the Majesty on High.

Ans. That Christ is an high Priest there also, we grant? that he is so there only, there is not one word in the place cited to prove. Heb. 4. 14. saith indeed, that our High Priest is entred into the Heavens; but it sayes not, that he was not our High Priest be∣fore he did so. As the High Priest of the Jewes entred into the Holy place, but yet he was an High Priest before, or he could not have entred into it. He is such an High Priest, who is set on the right hand of the throne of Majesty; that is, not like the typicall High Priest who dyed, and was no more; but he abides in his Office of Priesthood; not to Offer Sacrifice, for that he did once for all, but to intercede for us for ever.

Heb. 8 4. is nextly produced in Answer to this Question.* 1.34

Was not Christ a Priest whilst he was upon Earth, namely when he dyed on the Crosse? Ans. Heb. 8 4. Chap. 7. 15, 16.

The same Question and Answer is given by the Racovian Catechisme, and this is the maine place insisted on by all the Soci∣nions: For if he were on earth, he should not be a Priest, seeing that there are Priests, that offer gifts according to the Law.

Ans. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may be interpreted of the state and Conditi∣on of him spoken of, and not of the place wherein he was. If he were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of a meere earthly condition, as the High Priest of the Jewes, he should not be a Priest. So is the Ex∣pression used elsewhere. Col. 3. v. 2. we are commanded not to minde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; that is terrene things, earthly things. And v. 5. mortify your members, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, your Earthly members.

2. If the word signify the place, and not the Condition of the things, whereof they are, they may be referred to the Ta∣bernacle, of which he speakes, and not to the High Priest. v. 2. the Apostle tells us, that he is the Minister, or Priest of the true Taber∣nacle, which God made, and not man: and then v. 3. that in the other Tabernacle there were Priests that Offered dayly sacrifices: So that saith he, if this Tabernacle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He should not be a Priest of it. For in the Earthly Tabernacle there were other Administrators: but to passe these interpretations,

3. The Apostle does not say, that He that is upon the* 1.35 Earth can be no Priest, which must be our Adversaries Argu∣ment, if any, from this place, and thus formed, He that is upon the Earth is no Priest; Christ before his Assension was upon the Earth, therefore he was no Priest. This is not the intendment of the Apostle, for in the same verse he affirmes, that there were Priests on the Earth. This then is the utmost of his intendment; that if Christ had been only to continue on the Earth, and to have done what Priests did, or were to do upon the Earth, there was neither need of him, nor roome for him: but now is He a Priest, seeing he was not to take upon him their worke; but had an Eternall Priest-hood of his own to Administer. There is no more in this place, then there is, Chap. 7. 19, 23, 24. which is a cleare Assertion, that Christ had a Priesthood of his own, which was to perfect and compleat all things; being not to share with the Priests, that had all their work to do upon the Earth. And in v. 13, 14, 15. of Chap. 7. you have a full exposition of the whole matter. The summe is, Christ was none of the Priests of the Old Testament; No Priest of the Law: all their earthly things vanished, when he undertooke the Administration of Heavenly. So that neither doth this at all evince, that Christ

was not a Priest of the order of Melchisedeck, even before his Assension.

To this Heb. 7. 15, 16. is urged, and those words; after the* 1.36 power of an endles Life, are insisted on: as though Christ was not a Priest, untill after he had ended his life, and risen a∣gaine.

But is this the intendment of the Apostle? Doth he aime at any such thing? The Apostle is insisting on one of his Arguments to prove from the institution of the Priest-hood of Melchisedeck, or a Priest-hood after his Order, the excellency of the Priest∣hood of Christ above that of Aaron; from the manner of the institution of the one and of the other, this Argument lyes: sayes he; the Priests of the Jewes were made 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, according to the Law of a carnall Commandement: that is, by carnall rights and ceremonies, by carnall Oyle and Ordinances; but this man is made a Priest after the order of Melchisedeck, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by virtue of an endles life; by the ap∣pointment of God, having such a life, as should never by death interrupt him in the Administration of his Office; for though the life of Christ was intercepted three dayes, yet his Person was never dissolved, as to the Administration of his Office of Priest-hood: which is the thing spoken of, and in respect of that he had an endles life.

Quest 9. is to the same purpose. How did Christ enter into the* 1.37 Holy place to offer himselfe?

Ans. By his own blood, Heb. 9. 12.

Ans. Would not any one imagine, that it was said in the Scrip∣ture, that Christ entred into the Holy place to Offer hims••lfe; that, that is taken for granted, and the modus, or manner how he did it, is alone enqui••ed after? This is but one part of the So∣phistry M. B. makes use of in this Scripture Catechisme. But it is so farre from being a true report of the Testimony of the Scripture, that the plain contrary is asserted, namely, that Christ offered himselfe before his entrance into the holy place, not made with hands, and then entred thereinto, to appeare in the presence of God for us. Christ entred by his own blood into the holy place, in as much as having shed and offered his blood a sacrifice to God, with the efficacy of it he entred into his presence, to carry on the work of his Pri••sthood in his intercession for us. As the

High Priest, having offered without, a Sacrifice to God, entred with the blood of it into the most holy place, there to perfect and compleat the duties of his Office, in offering, and interceding for the ••eople.

The remaining Questions of this Chapter may be speedily* 1.38 dispatcht. His sixth is.

What benefit happeneth by Christs Priesthood?

Ans. Heb. 5. 9, 10.

Though the place be very improperly urged, as to an An∣swer to the Question proposed; there being very many more testimonyes clearly and distinctly expressing the Immediate fruits, and benefits of the Priestly Office of Christ; yet because we grant, that by his Priesthood principally, and eminently Christ is become the Author of Salvation, we shall not dissent, as to this Question and Answer. Only we adde as to the man∣ner, that the way whereby Christ by his Priesthood became the Author of Salvation, consists principally in the Offering up of himselfe to death, in, and by the shedding of his blood, whereby he obtained for us Eternall Redemption, Heb. 9. 14, 26.

But this M. B. makes enquiry after. Qu. 8. How can Christ save* 1.39 them by his Priesthood? Ans. Heb. 7. 25. Heb. 9. 28.

Ans. 1. We acknowledge the use of the Intercession of Christ, for the carrying on, and the compleating of the work of our Salvation: as that also it is the Apostles designe there, to manifest his Ability to save, beyond what the Aaronicall Priests could pretend unto, which is mentioned chap. 7. 25. but, that He saves us thereby, exclusively to the Oblation he made of himselfe at his Death; or any otherwise, but as carrying on that Work, whose foundation was laid therein, (Redemption being meritoriously procured thereby) I suppose M. B. doth not think, that this place is any way usefull to prove. And that place which he subjoynes is not added at all to the Advantage of his intendment: for it is most evident, that it is of the Offer∣ing of Christ by death, and the shedding of his blood, or the Sacrifice of himselfe, as v. 26. that the Apostle there speaks.

There is not any thing else, that is needfull for me to insist* 1.40 upon in this Chapter; for though the Scripture instructs us in many other uses, that we are to make of the Doctrine of the Priesthood of Christ, then what he expresses in his last question,

yet that being one Eminent one amonst them (especially the foundation of coming with boldnesse to the Throne of Grace, being rightly understood) I shall not need to insist farther on it.

Not to put my Selfe, or Reader to any needlesse trouble, M.* 1.41 B. acknowledging that Christ is an High Priest, and having op∣posed only his investiture with the Office, whilest he was upon the Earth, and that to destroy the Attonement made by the Sa∣crifice of himselfe; having proved that he was a Priest properly so called; I shall now prove that He was an High Priest whilest he was upon Earth, and shew afterwards what he had to Offer, with the Efficacy of his Sacrifice, and the Intent thereof. First, the Scrip∣ture will speedily determine the difference, Eph. 5. 2. Christ hath loved us, and hath given himselfe for us an Offering, and a Sacrifice to God, for a sweet smelling savour. He that offereth Sacrifices and Offerings unto God, is a Priest: So the Apostle defines a Priest, Heb: 5. 1. He is one taken from amongst men, and ordained to of∣fer Gifts, and Sacrifices for sinnes. Now thus did Christ doe, i•• his giving himselfe for us: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he delivered himselfe for us; To deliver himselfe, or to be delivered for us, notes his death alwaies, in contradistinction to any other act of his: so Eph. 5. 25. Gal. 2. 22. Rom. 8. 32. Rom. 4. 25 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In that delivery of himselfe he Sacrificed; therefore he was then a Priest.

To this Socinus invented an Answer, in his Book de Servatore,* 1.42 which he insists on againe Epist. 2. ad Niemojev. and whereunto* 1.43 his followers have added nothing, it being fixed on by them all; in particular by Smalcius in Catech. Racov. And yet it is in it self ludicrous, and almost jocular. The words they tell us are thus to be read, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. and there they place a point in the verse. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: without any de∣pendance upon the former words, making this to be the sence of the whole. Christ gave himselfe to death for us; and O what an offering was that to God, and O what a Sacrifice! that is in a metaphoricall sence; not that Christ offered himselfe to God for us: but that Paul called his giving himselfe to dye, an offering, or a thing gratefull to God, as good Works are called an Offer∣ing, Phil. 4. 18. That is: the Dying of Christ was praeclarum facinus, as Volkelius speaks. But,

1. It is easy to Answer or avoid any thing by such wayes as this; divide, cut off sentences in the dependence of the words, and you may make what sence of them you please; or none at all.

2. These words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, have no other word to be regulated by, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: and therefore must relate thereunto; and Christ is affirmed in them to have given himselfe an offering, and a Sacrifice▪

3. These word an Offering and a Sacrifice, are not a commen∣dation of Christs giving himselfe, but an illustration, and a de∣scription of what he gave; that is, himselfe, a Sacrifice of sweet savour to God. So that notwithstanding this exception, (becom∣ing only them that make it) it is evident from hence, that Christ of∣ferred himselfe a Sacrifice in his Death, and was therefore then a Priest fitted for that work.

2. Heb. 5. 6, 7. As he saith also in another place, Thou art a Priest* 1.44 for ever, after the Order of M••lchisedeck: who in the dayes of his flesh, when he had offered up prayers and supplications, with strong cryes and teares, unto him that was able to save him from Death. v. 6. The Apo∣stle tells us, that he was a Priest, and v. 7. what he did by virtue of that Priesthood, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: It is a T••mple expression of the Office of a Priest, that is used. So v. 1 An High Priest is appointed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that he may offer. Now when did Christ do this. It was in the dayes of his flesh, with strong cryes and teares; both which evidence this his Offering to have been before his death, and at his death; and his mentioning of prayers and teares, is not so much to shew the matter of his Offer∣ing, which was himselfe; as the manner, or at least the concomitants of the Sacrifice of Himselfe, Prayers and Teares; and these were not for himselfe; but for his Church, and the businesse that for their sakes he had undertaken.

3. Heb. 1. 3. When he had by himselfe purged our sinnes, sate down at the Right hand of the Majesty on high. The purging of our sinnes* 1.45 was by Sacrifice; There was never any other way 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; but now Christ did this before his Ascension: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when he had himselfe, or after he had purged our sinnes; and that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by himselfe, or the Sacrifice of himselfe. That our sinnes are purged by the oblation of Christ, the Scripture is

cleare; hence his blood is said to wash us from all our sinnes. And Heb.* 1.46 10. 10. sanctified, is the same with purged: and this through the offering of the body of Christ, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Christ then offering this Sacrifice whilest he was on the Earth, was a Priest in so doing.

Unto this may be added sundry others of the same import, C. 7. 27. Who needed not dayly, as those High Priests, to offer up Sacrifice,* 1.47 first for his own sins, and then for the peoples; for this he did once, when he offered up himselfe. The one Sacrifice of Christ is here compared to the dayly Sacrifices of the Priests. Now those dayly Sacrifices were not performed in the most holy place, whither the High Priest entred but once in a yeare, which alone was a Representation of Heaven; so that what Christ did in Heaven cannot answer to them, but what he did on earth, before he entred the Holy Place, not made with hands.

And Ch 9. 12. He entred by his own blood into the holy place, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, after he had obtained eternall redemption. Re∣demption* 1.48 is every where in the Scripture ascribed to the blood of Christ. And himselfe abundantly manifesteth on what ac∣count it is to be had, when he says, that he gave his life a ransome, or a price of redemption. Where, and when Christ laid down his life, we know: and yet that our Redemption or Freedome is by the Offering of Christ for••••s, is as evident, ch. 9. 26. He puts away sinne (which is our Redemption) by the Sacrifice of himselfe; so that this Sacrifice of himselfe was before he entred the Holy Place; and consequently. He was a Priest before his entrance in∣to Heaven. It is I say apparent from these places, that Christ offered himselfe, before he went into the Holy Place, or sate down at the Right hand of the Majesty on high, which was to be proved from them.

4. Christ is often said to offer himselfe once for all: designing by that expression some individuall Action of Christ, and not such* 1.49 a continued course of proceedure, as is his presentation of him∣selfe in Heaven; or the continuation of his oblation, as to its ef∣ficacy by his Intercession; so Heb: 7. 27. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Heb: 9. 28. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. &c. 10. 10. v 12, 14. In all these places the offering of Christ is not only said to be one, but to be once offered; now no offering of Christ, besides that which he offered on the Earth, can be said to be once offered. For that which is don in Heaven is done alwayes, and for ever; but that which is done

always, cannot be said to be done once for all. To be always done, or in doing,, as is Christs offering himselfe in Heaven, and to be done once for all, as was the Oblation spoken of in those places, whereby our sins are done away, are plainely contra∣dictory: it is said to be so offered 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as to be opposed unto 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whereby the Apostle expresses that of the Aaronicall Sacrifice, which in two other words he had before delivered; they were offered 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in which sence his offering himself in Heaven cannot be said to be done 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but only that on the Crosse. Besides, he was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 v. 28. and how he did that we are informed, 1 Pet. 2. 24. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: he did it in his body on the Tree.

Besides, the Apostle Heb. 9. 26. tels us, that he speakes of such* 1.50 an offering, as was accompanied with suffering: he must have of∣ten* 1.51 suffered since the foundation of the World: It was such an offering, as could neither be repeated, nor continued without suffering that he treats of. We do not deny, that Christ offers himselfe in heaven; that is, that he presents himselfe, as one that was so of∣fered, to his Father: but the Offering of himselfe; that was on earth, and therefore there was he a Priest.

5. Once more; that Sacrifice which answered those Sacri∣fices,* 1.52 whose Blood was never carried into the Holy place; that must be performed on earth, and not in Heaven. That many proper Sacrifices were offered as types of Christ, whose blood was not carried into the Holy place, the Apostle assures us, Heb. 10. 11. The dayly Sacrifices had none of their blood carried into the Holy place: for the High Priest went in thither only once in the yeare. But now these were all true Sacrifices and types of the Sacrifice of Christ; and therefore the Sacrifices of Christ al∣so, to answer the types, must be offered before his entrance into Heaven, as was in part declared before. Yea there was no other Sacrifice of these, but what was performed in their killing and slaying, and therefore there must be a Sacrifice prefigured by them, consisting in killing and shedding of blood. All this is asserted by the Apostle, Heb. 7. 27. Who needeth not daily as those High Priests, to offer up Sacrifices, for this he did once, when he offere up himselfe. Those Sacrifices which were offered 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, dayly,

were types of the Sacrifice of Christ; and that of his, which was offered 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, did answer thereunto; which was his death, and nothing else.

Notes

• * 1.1

  §. 1.
• * 1.2

  §. 2.
• * 1.3

  §. 3.
• * 1.4

  §. 4.
• * 1.5

  §. 5.
• * 1.6

  §. 6.
• * 1.7

  §. 7.
• * 1.8

  Heb. 13. 16.
• * 1.9

  1 Pet. 2. 9. Ephes. 2. 18. Heb. 10. 22.
• * 1.10

  §. 8.
• * 1.11

  §. 9.
• * 1.12

  §. 10.
• * 1.13

  Munus igi∣tur Sacerdota∣le in eo situm est, quod quem∣admodum pro Regio munere pote••t nobis in omnibus no∣stris necessita∣tibus subvenire: it•• pro munere Sacerdotali subvenire vult, ac porro subvenit; At{que} haec illius sub∣veniendi, seu opis afferendae ratio, sacrificium ejus appellatur. Catec. Rac. de Mun. Chr. Sacer. p. 1.
• * 1.14

  §. 11.
• * 1.15

  §. 12.
• * 1.16

  Quare haec ejus opis affe∣rendae ratio Sacrificium voca∣tur?

  Vocatur ita figura••o loquen∣di mod••, quod quemadmodum in prisco foedere summus Pontifex ingressus in sanctū sanctorum, ea quae ad expianda peccata popu∣li spectarent, perficiebat, it•• Christus nunc pene••ravit caelos, ut illic Deo appareat pro nobis, & omnia ad expiationem pec∣catorum nostrorum spectanti•• peragat. Heb. 2. 17. & 4. 14. & 5. 1. & 9. 24. De Mun. Chr. Sacerdot. Q. 2.
• * 1.17

  §. 13.
• * 1.18

  §. 14.
• * 1.19

  Nam annos abhinc sex at∣{que} eo amplius idem paradox∣um in mea de Jesu Christo servat••re di∣sputatione sine dubio legisti. Faust. Socin. Res. ad Joh: Niemojev. Ep. 1.
• b 1.20

  Verum non sine maerore, (ne quid gravius ad∣dam) incidi inter legendum in quoddam paradoxon, dum Chri••tum in morte, sive in cruce sacri∣ficium obtulisse perneagas, Joh. Niemojev. Epist. 1. ad Faust. Socin.
• c 1.21

  Vide Bernard. Epist. 109.
• * 1.22

  §. 15.
• a 1.23

  Etenim mor∣tem, Christus subiit, duplici ratione: par∣tim quidem, ut faederis me∣diator, seu sponsor, & ve∣luti testator quidem partim ut Sacerdas Deo ipsum ob∣laturus. Crell. de caus. ••ort. Christi p. 6.
• b 1.24

  Partes hu••us maneris haec sunt potissim um; mactatio victimae, in Tabernaculum ad oblationem peragen••am ••ngressio, & ex ••odem egressio. Ac mactatio quidem mortem Christi violentam, sanguinis{que} profusionem conti••et. Volkel de vera Relig. lib. 3. cap. 37. p. 145.
• c 1.25

  In morte utrum{que} munus (Mediatoris, & Sacerdotis) veluti coi••: & prius quidem in ea definit, ea{que} confirmatur postremum autem incipit, & ad Christus fuit quodammodo praeparatus. p. 8.
• d 1.26

  Hin•• co••••i∣gitur solam Christi mor∣tem, nequa∣qu••m illā per∣fectam absolu∣tam{que} ipsius oblationem de qua in Epist. a•• Hebraeos a∣gitur, fuisse—sed principium & praeparatio∣nem quandam istius Sacer∣dotii in caelo demum admi∣nistrandi, ex∣titisse. idem. ibid.
• e 1.27

  Jam vero satis apparet, Christum prio∣ri modo specta∣tum, penitus Deo subordi∣natum esse. p. 6.
• f 1.28

  Ne{que} enim vel ipsum ingessit, vel a nobis missus est ad faedus inter De∣um, & nos peragendum: sed Dei, qui ipsum in hunc finem miserat, minister, ac internuntius h••c in parte fuit. p. 7.
• g 1.29

  Cum vero consideratur ut Sacerdos, etsi similitud nem refert ejus, qui Deo aliquid hominum nomine pr••stet. Si tamen rem ipsam penitius spectes, deprehendes, talem cum esse sacerdotem, qui Dei nomine nobis aliquod praeslet. pag. 7.
• * 1.30

  §. 16.
• * 1.31

  §. 17.
• * 1.32

  §. 18.
• * 1.33

  §. 19.
• * 1.34

  §. 20.
• * 1.35

  §. 21.
• * 1.36

  §. 22.
• * 1.37

  §. 23.
• * 1.38

  §. 24.
• * 1.39

  §. 25.
• * 1.40

  §. 26.
• * 1.41

  §. 27.
• * 1.42

  §. 28.
• * 1.43

  Ʋolkel. de ver. Relig. lib. 3. cap. 37. p. 461.
• * 1.44

  §. 29.
• * 1.45

  §. 30.
• * 1.46

  1 Joh. 1. 7.
• * 1.47

  §. 31.
• * 1.48

  §. 32.
• * 1.49

  §. 33.
• * 1.50

  §. 34.
• * 1.51

  §. 34.
• * 1.52

  §. 35.