2. This command or call of God was expressed in his actual separation unto his office, which consisted in two things:—
(1.) His being arrayed by God’s appointment with glorious gar- ments, Exod. xxviii. 2. And they are affirmed to be contrived on pur- pose “for beauty and for glory.” But herein also a double weakness is included or supposed:—[1.] Thai he stood in need of an outward robe to adorn him, because of his own weakness and infirmities, which God would as it were hide and cover, in his worship, under those garments. [2.] That indeed they were all of them but typi- cal of things far more glorious in our high priest, namely, that abundant fulness of the graces of the Spirit, which being poured on him rendered him “fairer than the children of men.” It was therefore a part of the glory of Christ, that in the discharge of his office he stood in no need of outward ornaments, all things being supplied by the absolute perfection of his own personal dignity and holiness.
(2.) His actual consecration ensued hereon; which consisted in two things:—[1.] His unction with the holy consecrated oil. [2.] In the solemn sacrifice which was offered in his name and for him, Exod. xxix. And there was much order and glory in the solemnity of his consecration.
But yet still these things had their weakness and imperfection. For, (1.) He had nothing of his own to offer at his consecration, but he was consecrated with the blood of a bullock and a ram. (2.) Another offered for him, and that for his sins) And this was the call of Aaron, his call of God; and that which God vindicated, set-
480 AN EXPOSITION OF THE [CHAP. V.
ting a notable mark upon it, when it was seditiously questioned by Korah, Num. xvi. 3, xvii. 10. And all these things were necessary unto Aaron, because God in his person erected a new order of priesthood, wherein he was to be confirmed by an extraordinary call thereunto. And this is that, and not an ordinary call, which the call of Christ is compared unto and preferred above. After this all the successors of Aaron had a sufficient call to their office, but not of the same kind with that of Aaron himself. For the office itself was established to continue by virtue of God’s institution. And there was a law of succession established, by which they were ad- mitted into it, whereof I have treated elsewhere. But it is the personal call of Aaron which is here intended.
Obs. I. It is an act of sovereignty in God to call whom he pleaseth unto his work and especial service, and eminently so when it is unto any place of honour and dignity in his house.
The office of the priesthood among the Jews was the highest and most honourable that was among them, at the first plantation of the church. And an eminent privilege it was, not only unto the person of him who was first called, but with respect also unto his whole posterity; for they, and they only, were to be priests unto God. Who would not think, now, but that God would call. Moses to this dignity, and so secure also the honour of his posterity after him ? But he takes another course, and calls Aaron and his family, leaving Moses and his children after him in the ordinary rank and employ- ment of Levites. And the sovereignty of God is evident herein,— 1. Because every call is accompanied with choice and distinction. Some one is called out from among others. So was it in the call of Aaron, Exod. xxviii. 1, “ Take unto thee Aaron, from among the children of Israel.” By amere act of sovereign pleasure God chose him out from among the many thousands of his brethren. And this sovereign choice God insisteth on to express the favour and kindness that is in any call of his, 1 Sam. ii. 27, 28. And herewith he reproacheth the sins and ingratitude of men, upbraiding them with his sovereign kindness, Num. xvi. 9, 10. 2. Because antece- dent unto their call there is nothing of merit in any to be so called, nor of ability in the most for the work whereunto they are called. Under the new testament none was ever called to greater dignity, higher honour, or more eminent employment, than the apostle Paul. And what antecedaneous merit was there in him unto his yocation? Christ takes him in the midst of his madness, rage, persecution, and blasphemy, turns his heart unto himself, and calls him to be his apostle, witness, and great instrument for the conversion of the souls of men, bearing forth his name to the ends of the earth. And this we know that himself mentions on all occasions as an effect of sove- reign grace, wisdom, and mercy. What merit was there, what pre-
VER. 4.] EPISTLE TO THE HEBREWS. 48]
vious disposition unto their work, in a few fishermen about the lake of Tiberias or sea of Galilee, that our Lord Jesus Christ should call them to be his apostles, disposing them into that state and condition wherein they “sit on twelve thrones, judging the twelve tribes of Israel?” So was it ever with all that God called in an extraordinary manner. See Exod. iv. 10, 11; Jer. i. 6; Amos vii. 14, 15. In his ordinary calls there is the same sovereignty, though somewhat otherwise exercised. For in such a call there are three things:—1. A providential designation of a person to such an office, work, or employment. When any office in the house of God, suppose that of the ministry, is fixed and established, the first thing that God doth in the call of any one thereunto, is the provi- dential disposition of the circumstances of his life, directing his thoughts and designs toward such an end. And were not the office of the ministry in some places accompanied with many secular ad- vantages, yea, provisions for the lusts and luxuries of men that are foreign unto it, this entrance into a call from God thereunto, by a mere disposal of men’s concerns and circumstances, so as to design the ministry in the course of their lives, would be eminent and per- spicuous. But whilst multitudes of persons, out of various corrupt ends, crowd themselves into the entrances of this office, the secret workings of the providence of God towards the disposal of them whom he really designs unto his work herein are greatly clouded and obscured. 2. It is part of this call of God, when he blesseth, sueceedeth, and prospereth the endeavours of men to prepare them- selves with those previous dispositions and qualifications which are necessary unto the actual call and susception of this office. And hereof also there are three parts:—(1.) An inclination of their hearts, in compliance with his designation of them unto their office. Where this is not effected, but men proceed according as they are stimu- lated by outward impressions or considerations, God is not as yet at all in this work. (2.) An especial blessing of their endeavours for the due improvement of their natural faculties and abilities in study and learning, for the necessary aids and instruments of knowledge and wisdom. (3.) The communication of peculiar gifts unto them, rendering them meet and able unto the discharge of the duty of their office; which, in an ordinary call, is indispensably required as previous to an actual separation unto the office itself. 3. He or- dereth things so, as that a person whom he will employ in the service of his house shall have an outward call, according unto rule, for his admission thereinto. And in all these things God acts according to his own sovereign will and pleasure. And many things might hence be educed and insisted on. As,—1. That we should have an awful reverence of, and a holy readiness to comply with the call of God; not to run away from it, or the work called unto, as did VOL, XXI. 31