SECT. 18.] OF THE PRIESTHOOD OF CHRIST. 229
terms affirms it; but he would make a show of reasons why though the thing be not so indeed, yet it is mentioned as though it were; which is first to assign a falsehood to the holy writers, and then to excuse it. His ensuing discourse in this place, wherein he designs to prove that God is said to do something for Christ, which yet he doth himself (as the subduing of his enemies, and the like) by virtue of the power he hath received of God, is so exceedingly impertinent unto the present oceasion, as being designed only for a diversion from the cause in hand, as that I shall pass it by, and come to that part of his disputation wherein he begins to speak his mind with more openness and freedom than before.
18. Pag. 477: “ Interdum tamen D. ille scriptor ad Heb. de Christi sacerdotio et oblatione agens, et rem nudam ante oculos nobis volens ponere, neglecta aliquantum allusionis ac comparationis cum ritibus legalibus concinnitate, talem hac in parte Christi actionem esse aperte indicat, quze circa nos primo versetur, non vero circa Deum.”
Ans. (1.) This is plain dealing, and to the purpose. To what end have we been led about by all the long discourse which we have ex- amined? Grotius affirmed and proved that the actings of Christ as a priest did in the first place respect God, and not us. This Crel- lius durst not grant, lest he should prejudice his cause; nor at first deny, until he had endeavoured to cast a mist before the eyes of the reader. But now, supposing him sufficiently entangled or engaged, he expressly denies what Grotius affirmed. Be it so, then, that we, and not God, are the immediate objects of Christ’s sacerdotal actings: then did he offer himself to us, and not unto God; and maketh in- tercession with us, and not with God ;—for these are the only general sacerdotal actings of Christ, and if God be not the object of them, _ he did neither offer himself unto God nor intercede with him. But (2.) he supposeth that all which seems to be asserted unto that pur- pose proceeds from the neat fitting of these things by way of allu- sion unto the legal sacrifices; which when the apostle neglecteth, he declares his intention to be quite otherwise. Let us consider the testimonies he produceth in the confirmation of this bold assertion :—
“ Docet id, ut supra vidimus, locus ipsius sub finem cap. ii., atque imprimis ver. ult., ubi modum explicat, quo Christus, tanquam pon- tifex in iis que apud Deum, peccata populi expiet. Modus vero iste est, ‘In quo enim ipse passus est cum tentaretur, potest iis qui ten- tantur auxiliari.’ ‘ Potest, inquit; hoc est, ad id faciendum pronus est, aut id facere libenter solet. Idem docent verba cap, iv. itidem sub finem que eandem cum illis sententiam continent.”
Ans. (1.) He is mistaken in supposing that the apostle, in the places alleged, doth omit or neglect the consideration of the analogy between the ancient priesthood and sacrifice and those of -Christ.
230 OF THE ACTS AND ADJUNCTS _[EXERC. XXXIIL
For, in the first place, chap. ii. 17, these words, Tvorte dpysepede ra apbs roy @ebv, cic +d iAcdonecbas ras Gwupring ro Acod,—* A faithful high priest in things pertaining unto God, to make reconciliation for the sins of the people,” doth respect both the office and whole work of the priests of old, in making atonement for sin by expiatory sacri- fices. And in chap. iv, 14, the entrance of Christ into heaven is asserted in opposition unto the entrance of the legal high priest into the carnal sanctuary. (2.) The help which the Lord Christ gives unto us, expressed chap. ii. 18, is founded on and proceedeth from the reconciliation or atonement which he is affirmed to have made in the first place, verse 17. (8.) The question under consideration is, whether the oblation of Christ doth in the first place respect God or us; and to prove that it respects us, and not God, he cites this testimony of verse 18, wherein there is no mention of his oblation at all, and omits the preceding words, where his oblation is so de- scribed by its effects as to prove unavoidably that it respected God in the first place. (4.) The succour which Christ affords unto them that are tempted is no act of his priestly office; but it is the act of him who is our priest, and who was, as enabled thereunto by virtue of the reconciliation he had made by his oblation as a priest, so in the discharge of that office he underwent and suffered those things whereby he is disposed and inclined to put forth his power in our behalf. (5.) In chap. iv. 15, 16, the apostle treats not of the obla- tion of Christ, but of his personal qualification fitting him for his office. And that which he hath a principal eye unto is his interces- sion, and the fruits of it; and we shall conclude that this is with God, at least until our adversaries can affix some other tolerable sense unto that expression, or make intelligible their new kind of intercession with God for us, by acting his own power and love to- wards us.