But they proceed to give us their whole sense in the next question and answer, Avhich are as follow : —
Q. }V/i2/ is this way of his affording help called a sacrifice?
A. It is called so by a figurative manner of speaking: for as in the old covenant the high priest entering into the holiest of holies did do those things which pertained to the expiation of the sins of the people, so Christ hath now entered the heavens, that there he might appear before God for us, and perform all things that belong to the expiation of our sins.'
The sum of what is here insinuated is, — 1. That the sacrifice of Christ is but a figurative sacrifice, and so, consequently, that he him- self is a figurative priest : for as the priest is, such is his sacrifice, — proper, if proper ; metaphorical, if metaphorical. What say our catechists for the proof hereof? They have said it ; not one word of reason or any one testimony of Scripture is produced to give countenance to this figment. 2. That the high priest made atone- ment and expiation of sins only by his entering into the most holy place and by what he did there ; which is notoriously false, and contrary to very many express testimonies of Scripture, Lev. iv. 3, 13, 22, 27, V. 17, vi. 2-7, xvi. 1-6, etc. 3. That Christ was not a high priest until he entered the holy place; of which afterward. 4. That he made not expiation of our sins until he entered heaven and appeared in the presence of God ; of the truth whereof let the reader consult Heb. i. 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 a high priest whilst he was on the earth, and offered a sacrifice to God. I shall here first answer what was objected by Mr B. to the contrary, and then confirm the truth itself.
1 " Quare hiec ejus opis affercndae ratio sacrificium vocatur ? — Yocatur ita figurato loquendi mode; quod quemadniodum in prisco foedcre summus pontifcx ingressus in sanctum sanctorum, ea quae ad expiauda peccata populi spectarent, perficiebat; ita Christus nunc penetravit coelos, ut illic Deo apparcat pro nobis, et omnia ad cxpiationem peccatorura nostrorum spectantia peragat, Heb. ii. 17, iv. 14, v. 1, ix. 24." — De Mun. Chris. Sacer. q. 2.
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I say then, first, that Christ was a priest while he was on earth ; and he continueth to be so for ever, — that is, until the whole work of mediation be accomplished.
Socinus first published his opinion in this business in his book, " De Jesu Christo Servatore," against Covet. For some time the venom of that error was not taken notice of Six years after, as him- self telleth us (Ep. ad Niemojev. 1^), he wrote his answer to Volanus, wherein he confirmed it again at large ; whereupon Niemojevius, a man of his own antitrinitarian infidelity, writes to him, and asks him sharply (in substance) if he was not mad, to affirm a thing so con- trary to express texts of Scripture^ (Ep. 1 Joh. Niemojev. ad Faust. Socin.) Before him, that atheistical monk Ochinus had dropped some few things in his dialogues hereabout. Before him, also, Abe- lardus had made an entrance into the same abomination ; of whom says Bernard, Ep. 190, " Habemus in Francia novum de veteri ma- gistro theologum, qui ab ineunte £etate sua in arte dialectica lusit; et nunc in Scripturis Sanctis insanit."
How the whole nation of the Socinians have since consented into this notion of their master, I need not manifest. It is grown one of the articles of their creed, as this man here lays it down among the substantial gi'ounds of Christian religion. Confessedly on their part, the whole doctrine of the satisfaction of Christ and justification turns on this hinge: for though Ave have other innumerable demonstra- tions of the truth we assert, yet as to them, if this be proved, no more is needful ; for if Christ was a priest, and offered himself a sacrifice, it cannot but be a sacrifice of atonement, seeing it was by blood and death. Crellius tells us that Christ died for us on a double accoimt; 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 himself a sacrifice. So also doth Volkelius allow the killing of the sacrifice to represent the death of Christ.^ Now, the killing of the sacrifice was the sacrificing of it. So Stuckius proves from that of the poet,^ " Et nigram mactabis ovem, lucumqus
' " Nam annos abhinc sex atque eo amplius idem paradoxum in mea de Jesu Christo Servatore disputatione sine dubio legisti." — Faust. Socin. Ees. ad Job. Niemojev. Ep. 1.
^ " Verum non sine moerore (ne quid gravius addam), incidi intei* legendiun in quod- dam pavadoxon, dum Christum in morte, sivc in cruce saerificium obtulisse pci-negas." — Job. Niemojev. Ep. 1 ad Faust. Socin.