A53678:1031
A continuation of the exposition of the Epistle of Paul the Apostle to the…
A continuation of the exposition of the Epistle of Paul the Apostle to the Hebrews viz, on the sixth, seventh, eight, ninth, and tenth chapters : wherein together with the explication of the text and context, the priesthood of Christ ... are declared, explained and confirmed : as also, the pleas of the Jews for the continuance and perpetuity of their legal worship, with the doctrine of the principal writers of the Socinians about these things, are examined and disproved / by J. Owen ...
London: printed for Nathaniel Ponder, 1680
Exegesis of chapter 7 › Exegesis of verses 1, 2, 3: Ver. 1, 2, 3.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Secondly, It may be enquired what Ground the Apostle had to Argue from the Signification of these Names, which seems to be but a Curious and infirm kind of Argumentation. And we find by Experience, that whilst some have followed and imitated as they suppose this Example, they have fallen into woeful Mistakes.
Secondly, It may be enquired what Ground the Apostle had to Argue from the Signification of these Names, which seems to be but a Curious and infirm kind of Argumentation. And we find by Experience, that whilst some have followed and imitated as they suppose this Example, they have fallen into woful Mistakes.
Answ. 1. The Apostle takes it for granted in general that every thing in the story of Melchizedek was Mystical and Figurative. This he did on good Grounds, because the only Reason of its Introduction was to give a Representation of the Person and Priesthood of Christ.
Answ. 1. The Apostle takes it for granted in general that every thing in the story of Melchisedec was Mystical and Figurative. This he did on good Grounds, because the only Reason of its Introduction was to give a Representation of the Person and Priesthood of Christ.
2. It was usual under the Old Testament to have Names given unto Children by a Spirit of Prophecy, as to Noah, Peleg, and others, yea, it may be most of the Patriarchs. It was so also to have Mens Names changed upon some great and Solemn Occasions, as Abram was called Abraham, Sarai, Sarah, Jacob was called Israel, and Solomon, Jedediah. And whereas this was sometimes done by Divine Authority, as in the Instances mentioned, whence it was highly significant; so the People in imitation thereof, did often give other Names to themselves, or others, on some Occasion wherewith they were affected. Hence it is that we find the same Persons so frequently called by divers Names, which gives no little Difficulty in Genealogies. But where this was done by Divine Warranty, it was Doctrinal and Prophetically instructive. So was it in that great Name given unto our Lord Jesus Christ himself, namely, Immanuel, which the Evangelist remembers and gives us the Interpretation thereof,