A53678:1809
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.
1. The Socinian Figment about the Nature of the Intercession of Christ is of no consideration. For by a strange violence offered unto the nature of things, and the signification of words, they contend that this Intercession is nothing but the Power of Christ to communicate actually all good things, the whole effect of his Mediation unto Believers. That Christ hath such a Power is no way questioned: But that this Power in the exercise of it is his Intercession, is a most fond Imagination. That which casts them on this absurd conception of things, is their hatred of the Priestly Office of Christ as exercised towards God on our behalf. But I have elsewhere sufficiently disputed against this fiction.
2. The Intercession of Christ was under the Old Testament Typed out three ways. (1.) By the Living fire that was continually on the Altar. Herewith were all sacrifices to be kindled and burned, which thence were called [Greek or Hebrew] Firings. But this principally Typified his Prayers, when he offered himself unto God through the Eternal Spirit, which he did with strong cries and Supplications or Intercessions, Heb. 5. 7. Hereby, and the Actings of the Eternal Spirit therein, he kindled and ⟨p. 246⟩fired in himself a sacrifice of a sweet smelling savour unto God, Eph. 5. 2. (2.) By the [Greek or Hebrew] or daily sacrifice of morning and evening for the whole People. See the Institution of it, Exod. 29. ver. 38, 39, 40, 41, 42. For although that sacrifice had in it the nature of an expiatory Oblation, because it was by blood; yet the principal end of it was to make continual Application of the great solemn annual expiation unto the Consciences of the People. (3.) By the Incense that was burned in the Sanctuary. And this was of two sorts, (1.) That wherewith the High Priest entered once a year into the most holy place on the Day of Expiation. For he might not enter in, yea he was to dye if he did, unless in his entrance he filled the place and covered the Ark and Mercy-Seat with a cloud of Incense,