A53678:1739
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
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.
The Argument of the Apostle as it is exclusive of this Imagination, so it is cogent unto his purpose. For so he proceedeth. That Priesthood which changeth not, but is always vested in the same Person and in him alone, is more excellent than that which was subject to change continually from one hand unto another. For that Transmission of it from one unto another was an effect of weakness and Imperfection. And the Jews grant that the frequency of their change under the second Temple was a Token of Gods displeasure. But thus it was with the Priesthood of Christ which never changeth, and that of Aaron which was always in a transient Succession. And the Reasons he gives of this contrary state of these two Priesthoods do greatly enforce the Argument. For the first Priesthood was so Successive, because the Priests themselves were obnoxious unto death the sum and issue of all weaknesses and infirmities. But as to the Lord Christ, his Priesthood ⟨p. 233⟩is perpetual and unchangeable, because he abideth personally for ever, being made a Priest according to the Power of an endless Life, which is the sum of all Perfections, that our nature is capable of. And we may observe,
The Argument of the Apostle as it is exclusive of this Imagination, so it is cogent unto his purpose. For so he proceedeth. That Priesthood which changeth not, but is alwaies vested in the same Person and in him alone, is more excellent than that which was subject to change continually from one hand unto another. For that Transmission of it from one unto another was an effect of weakness and Imperfection. And the Jews grant that the frequency of their change under the second Temple was a Token of Gods displeasure. But thus it was with the Priesthood of Christ which never changeth, and that of Aaron which was alwaies in a transient Succession. And the Reasons he gives of this contrary state of these two Priesthoods do greatly enforce the Argument. For the first Priesthood was so Successive, because the Priests themselves were obnoxious unto death the sum and issue of all weaknesses and infirmities. But as to the Lord Christ, his Priesthood ⟨p. 233⟩is perpetual and unchangeable, because he abideth personally for ever, being made a Priest according to the Power of an endless Life, which is the sum of all Perfections, that our nature is capable of. And we may observe,