A53678:137
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 6 › Exegesis of verses 1, 2: Verse 1, 2.
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.
Wherefore omitting any farther consideration of the order of these things, we must enquire what is here intended by Faith in God. Now this cannot be Faith in the most general notion of it, because it is reckoned as a principle of the Doctrine of Christ. But Faith in God absolutely taken, is a Duty of the Law of Nature. Upon an acknowledgement of the Being of God, it is thereby required that we believe in him as the first Eternal Truth, that we submit unto him and trust in him, as the Sovereign Lord, the Judge and Rewarder of all. And a defect herein was the beginning of Adam's transgression. Wherefore Faith in this sense cannot be called a principle of the Doctrine of Christ, which wholly consists in supernatural Revelations. Nor can it be so termed with respect unto the Jews in particular. For in their Judaism they were sufficiently taught Faith in God, and needed not to have been instructed therein as a part of the Doctrine of Christ. And there is a distinction put by our Saviour himself, between that Faith in God which they had, and the peculiar Faith in himself which he required, Joh. 14. 1. Ye believe in God, believe also in me. Besides, where these two Repentance and Faith are elsewhere joined together, as they are frequently, it is an especial sort of Faith in God that is intended. See Luke 24. 46, 47. Acts 19. 4. Chap. 20. 21.
Wherefore omitting any farther consideration of the order of these things, we must enquire what is here intended by Faith in God. Now this cannot be Faith in the most general notion of it, because it is reckoned as a principle of the Doctrine of Christ. But Faith in God absolutely taken, is a Duty of the Law of Nature. Upon an acknowledgment of the Being of God, it is thereby required that we believe in him as the first Eternal Truth, that we submit unto him and trust in him, as the Soveraign Lord, the Judge and Rewarder of all. And a defect herein was the beginning of Adam's transgression. Wherefore Faith in this sense cannot be called a principle of the Doctrine of Christ, which wholly consists in supernatural Revelations. Nor can it be so termed with respect unto the Jews in particular. For in their Judaisme they were sufficiently taught Faith in God, and needed not to have been instructed therein as a part of the Doctrine of Christ. And there is a distinction put by our Saviour himself, between that Faith in God which they had, and the peculiar Faith in himself which he required,