So also was the meaning of the collateral ceremonies fully realised in Him. If Aaron was anointed with the blood on ear, hand, and foot, by way of signifying that the members of his body should be wholly devoted unto God in priestly service, even so we are reminded (Heb. x. 5, 7), that "when He cometh into the world He saith, ... Sacrifice and offering thou wouldest not, but a body didst thou prepare for Me; ... Lo, I am come to do Thy will, O God." And so, as Aaron was at the end of the sacrifice sprinkled with blood and oil, in token that God had now, through the blood and the oil, entered into a covenant of priesthood with him, so we find repeated reference to the fact of such a solemn covenant and compact between God and the High Priest of our profession summed up in the words of prophecy, "The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek." So did this whole consecration ceremony, with the exception only of such parts of it as had reference to the sin of Aaron, point forward to the future investiture of the Son of God with the high-priestly office, by God the Father, that He might act therein for our salvation in all matters between us and God. How can any who have eyes to see all this, as opened out for us in the New Testament, fail with fullest joy and thankfulness to accept Christ, the Son of God, now passed into the Holiest, as the High Priest of our profession? How naturally to all such come the words of exhortation with which is concluded the great argument upon Christ's high-priesthood in the Epistle to the Hebrews (x. 19-23): "Having therefore, brethren, boldness to enter into the holy place by the blood of Jesus; ... and having a great priest over the house of God; let us draw near with a true heart, in fulness of faith, having our hearts sprinkled from an evil conscience, and our body washed with pure water: let us hold fast the confession of our hope that it waver not; for He is faithful that promised."