SECT. 5, 6.] EXPLAINED AND VINDICATED. 151
unto him metaphorically. As such he is said to make oblation and intercession to God,—-the things wherein the exercise of the priestly office doth consist. What confidence is it, now, to deny that he doth these things properly and immediately with God as a high priest, by an arbitrary introduction of a metaphor which the Scripture giveth not the least countenance unto!
6. We might, moreover, plead the use and end of the sacrifice which he offered as a high priest, which was to make expiation of sin and atonement for it. But because we differ with our adver- saries about the sense of these expressions also, I shall not make use of them as the medium of an argument until the precise significa- tion of them be evinced and determined; which shall be done, God willing, in our consideration of the nature of the sacrifice itself, Wherefore I shall close this head of our disputation with some ex- press testimonies confirming the truth in hand.
To this purpose speaks our apostle, Heb. viii. 3, “ For every high priest is ordained to offer gifts and sacrifices: wherefore it is of neces- sity that this man have somewhat also to offer.” The things which the high priests had of old to offer as gifts and sacrifices, they offered unto God. This I presume is unquestionable; for God commanded them that all their gifts and sacrifices should be offered unto him upon his altar, consecrated for that purpose. To have done other- wise had been the highest idolatry. But Christ, if he be a high priest, must, saith the apostle, of necessity have somewhat to offer, as they did, and after the same manner; that is, unto God, If this he did not, there is nothing of reason or sense in the apostle’s infer- ence; for what necessity can there be, because the high priests of old did offer sacrifices to God, that then if Jesus Christ be a high priest he must do something of another kind? They have nothing to say upon these instances, but to confess the words and deny the thing, and then tell us that they agree to the words, but differ about their interpretation,—the interpretation they suggest being a direct denial of the thing itself; whereof more afterwards.
To the same purpose speaks our apostle, chap. v. 1; which place hath been before vindicated, and is so fully in the ensuing Exposi- tion, whereunto the reader is referred. And this consideration dis- covereth much of the general nature, use, and end, of the priesthood of Christ, which we inquire after; for it is hence evident that it is the power, office, and duty, whereby he makes an interposition be- tween God and us,—that is, with God on our behalf. And there are two general ends of this interposition, as the Scripture testifies, and which the common faith of Christians relies upon. And these are, —(1.) “ Averruncatio mali,” the removal of all sorts of evil from us, every thing that did or might befall us in a way of evil, hurt, damage,
152 TRUE NATURE OF THE PRIESTHOOD OF CHRIST [EXERC. XXXI.
or punishment, on the account of our sins and apostasy from God, (2.) “ Acquisitio boni,” the procuring and obtaining for us every thing that is good, with respect unto our reconciliation to God, peace with him, and the enjoyment of him. And these are intended in the general acts of his office; for,—first, his oblation principally and firstly respects the making atonement for sin, and the turning away of the wrath that was due unto us as sinners; wherein he was Jesus, the deliverer, who saves us from the wrath tocome. And this is all that is included in the nature of oblation as absolutely considered. But as the oblation of Christ was founded on the covenant before described, it had a further prospect. For with respect unto the obedience which therein he yielded unto God, according to the terms of that covenant, it was not only satisfactory, but meritorious; that is, by the sacrifice of himself he did not only turn away the wrath which was due unto us, but also obtained for us “eternal redemption,” with all‘the grace and glory thereunto belonging. There remains nothing to be done on our behalf, after the once offering of himself, whereby he “ perfected for ever them that are sanctified,” but only the actual application of these good things unto us, or our actual instating in the possession of them. Hereunto is his intercession, the second duty of his priestly office, designed; the especial nature whereof must be elsewhere declared and vindicated.
7. For the further clearing of the whole subject of our inquiry, we must yet consider both the call of Christ unto this offige, his actual inauguration, and his discharge of it, both when and where; for all these belong unto its nature.
The call of the Lord Christ unto this office is expressly asserted by our apostle, chap. v. 4-6, “ And no man taketh this honour unto himself, but he that is called of God, as was Aaron. So also Christ glorified not himself to be made an high priest; but he that said unto him, Thou art my Son, to-day have I begotten thee. As he saith also in another place, Thou art a priest for ever after the order of Melchisedec.”. If the reader desire to see the particulars wherein the call of Christ consisted, its comparison with the call of Aaron, preference before it, or exaltation above it, he may consult our Ex- position on that place, from whence I shall repeat nothing here. In general I say, that the call of Christ unto the office of the priest- hood consisted in that eternal covenant which was between the Father and him concerning his undertaking the work of our recovery and salvation, which I have at large before described. He was not made a priest by virtue of any vocal command, as Aaron was called by a command given unto Moses unto that purpose, Exod. xxviii. 1; nor by virtue of any established law, which gave the posterity of Aaron their succession to that office; but he was called by an