5. There are also sundry things which may contribute much light
SECT. 5. } THE OFFICE OF PRIESTHOOD. 7
unto this doctrine, and be useful in the explication of the terms, no- tions, and expressions, which are applied unto the declaration of it, that cannot directly and orderly be reduced under any singular text or passage in the Epistle. Many dawnings there were in the world unto the rising of this Sun of Righteousness,—many preparations for the aetual exhibition of this High Priest unto the discharge of his office. And some of these were greatly instructive in the nature of this priesthood, as being appointed of God for that purpose. Such was the use of sacrifices, ordained from the foundation of the world, or the first entrance of sin; and the designation of persons in the church unto the office of a figurative priesthood, for the perform- ance of that service. By these God intended to instruct the church in the nature and benefit of what he would after accomplish, in and by his Son Jesus Christ. These things, therefore,—that is, what belonged unto the rite of sacrificing and the Mosaical priesthood,— must be taken into consideration, as retaining yet that light in them which God had designed them to be communicative of. And, in- deed, our apostle himself reduceth many of the instructions which he gives us in the nature of the priesthood and sacrifice ot Christ unto those institutions which were designed of old. to typify and represent them. JBesides all these, there may be observed sundry things in the common usages of mankind about this office, and the discharge of it in general, that deserve our consideration; for al- though all mankind, left out of the church’s enclosure, through their own blindness and the craft of him who originally seduced them into _, an apostasy from God, had, as to their own interest: and practice, miserably depraved all sacred things, every thing that belonged to . the worship or service of the Divine Being, yet they still carried along with them something that had its first fountain and spring in divine revelation, and a congruity unto the inbred principles-of nature. In these also,—where we can separate the wheat from the chaff, what was from divine revelation or the light of nature from what was of diabolical delusion or vain superstition,—we may discover what is use- ful and helpful unto us in our design. By these means may we be enabled to reduce all sacred truth in this matter unto its proper principles, and direct it unto its proper end. And these are the rea- sons why, although we shall have frequent occasion to insist on this office of Christ, with the proper acts and effects of it, in our ensuing Exposition, both in that part of it which accompanies these Exerci- tations and those also which, in the goodness and patience of God, may follow, yet I thought meet to handle the whole doctrine of it apart in preliminary discourses. And let not the reader suppose that he shall be imposed on with the same things handled in several ways twice over: for as the design of the Exposition is to open the words
8 THE OFFICE OF PRIESTHOOD. [EXERC. XXV.
of the text, to give their sense, with the purpose and arguings of the apostle, applying all unto the improvement of our faith and obe- dience, whereof nothing will here fall under our consideration; so what may be here discoursed, historically, philologically, dogmati- cally, or eristically, will admit of no repetition or rehearsal in the expository part of our endeavours. These things being premised, as was necessary, we apply ourselves unto the work lying before us.
6. Our Lord Jesus Christ is in the Old Testament, as prophesied of, called 173, “cohen:” Ps, cx. 4, pdiye ]O-ARS ;—“ Thou art cohen for ever.” And Zech. vi. 13, spay ee mn voith And he shall be cohen upon his throne.” We render it in both places “a priest ;” that is, ‘epetc, “ sacerdos.” In the New Testament,—that is, in this Epistle,—he is frequently said to be /epeds and dpyepebe; which we likewise express by “ priest” and “high priest,”—“ pontifex,” “pon- tifex maximus.” And the meaning of these words must be first in- quired into.
7. 193, the verb, is used only in Piel, “cihen;” and it signifies “sacerdotio fungi,” or “ munus sacerdotale exercere,”’—“to be a priest,” or “ to exercise the office of the priesthood ;” iepoupyéw. The LXX. mostly render it by ieparebw, which is “sacerdotio fungor,” —“to exercise the priestly office;” although it be also used in the inauguration or consecration of a person to the priesthood. Once they translate it by Agroupyéw, 2 Chron. xi. 14, “in sacris operari,” —‘to serve (or minister) in (or about) sacred things.” ‘Ispoupyéw is used by our apostle in this sense, and applied unto the preaching of the gospel: Eig rd eivai we Asroupydy "Inood Xprorod cig r& edvy, tepoupyodvra rd stayyéAov rod Ocod, Rom. xv. 16;— Employed in the sacred ministration of the gospel.” He useth both Ac:roupyég and sepoupyéw metaphorically, with respect unto the ‘spoogopd or sacrifice which he made of the Gentiles, which was also metaphorical. And ieparebw is used by Luke with respect unto the Jewish service in the temple, chap. 1. 8; for originally both the words have respect unto proper sacrifices. Some would have the word {2 to be ambiguous, and to signify “ officio fungi, aut ministrare in sacris aut politicis,’— “to discharge an office, or to minister in things sacred or political.” But no instance can be produced of its use to this purpose. Once it seems to be applied unto things not sacred. Isa. Ixi. 10, 192 TNB 72);—“ As a bridegroom decketh himself with ornaments;” or, “ Sdorieth himself with beauty ;” that is, beautiful garments. If the word did originally and properly signify “to adorn,” it might be thence translated unto the exercise of the office ot the priesthood, seeing the priests therein were, by especial institution, to be clothed with garments mens N23, Exod. xxviii. 40, “for glory and for beauty.” So the priests of Moloch were called “chemarims,” from