A53696:1062
Exercitations on the Epistle to the Hebrews
Exercitations on the Epistle to the Hebrews also concerning the Messiah wherein the promises concerning him to be a spiritual redeemer of mankind are explained and vindicated, his coming and accomplishment of his work according to the promises is proved and confirmed, the person, or who he is, is declared, the whole economy of the mosaical law, rites, worship, and sacrifice is explained : and in all the doctrine of the person, office, and work of the Messiah is opened, the nature and demerit of the first sin is unfolded, the opinions and traditions of the ancient and modern Jews are examined, their objections against the Lord Christ and the Gospel are answered, the time of the coming of the Messiah is stated, and the great fundamental truths of the Gospel vindicated : with an exposition and discourses on the two first chapters of the said epistle to the Hebrews / by J. Owen ...Exercitations on the Epistle to the Hebrews also concerning the Messiah wherein the promises concerning him to be a spiritual redeemer of mankind are explained and vindicated, his coming and accomplishment of his work according to the promises is proved and confirmed, the person, or who he is, is declared, the whole oeconomy of the mosaical law, rites, worship, and sacrifice is explained : and in all the doctrine of the person, office, and work of the Messiah is opened, the nature and demerit of the first sin is unfolded, the opinions and traditions of the antient and modern Jews are examined, their objections against the Lord Christ and the Gospel are answered, the time of the coming of the Messiah is stated, and the great fundamental truths of the Gospel vindicated : with an exposition and discourses on the two first chapters of the said epistle to the Hebrews / by J. Owen ...
London: printed by Robert White for Nathaniel Ponder, 1668
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.
§ 16 The occasion of the institution of this Ordinance, is so fully and plainly declared in Exodus and Deuteronomy, that we shall not need to enlarge upon it. In brief, God being about to accomplish his great work of delivering the people out of Egypt, he thought meet to conjoin together his greatest mercy towards them, and his greatest plague upon their enemies. To this end he gives command unto the destroying Angel, to pass through the Land, and to slay all the first-born therein, from his who sate upon the Throne, unto the meanest person belonging unto the body of that Nation. And although he might have preserved the Israelites from this destruction by the least intimation of his will unto the Instruments used therein, yet having respect unto the furtherance of their faith and obedience, as also designing their instruction in the way and means of their eternal salvation, he chose to do it by this Ordinance of the Passover. The form of this service is given us Exod. 12.27. it is called [Greek or Hebrew] Pesach: and the reason of it is subjoined; for the Lord [Greek or Hebrew] Pasach passed over the houses of Israel. [Greek or Hebrew] is to pass on by leaping, making as it were a halt in any place, and then leaping over that which is next. Whence he that goes halting is called [Greek or Hebrew] Pisseach; one that as it were leaps on, from one leg unto the other. Some of the Ancients call it Phase; ⟨p. 263⟩Cheth being only not pronounced. The Greeks retain the name, but corrupt it into [Greek or Hebrew], and are followed by the Latins, who call it Pascha. Hence after the Apostle had applied this Feast and Sacrifice unto the Lord Christ, 1 Cor. 5.7. and Christians began to celebrate the commemoration of the Passion and Suffering of Christ, at the time of the year when that was observed, many both of the Greeks and Latins began to think, that the word was derived from [Greek or Hebrew], Patior, to suffer, as both Augustin, and Gregory Nazianzen, Serm. de Pasch. do declare, who both of them refute that imagination. The general nature of it was [Greek or Hebrew] a Sacrifice, v. 22. and [Greek or Hebrew] a Feast, v. 14. A Sacrifice from the slaying and offering of the Lamb, which was done afterwards for the people by the Levites; and a Feast from the joy and remission of labour wherewith the annexed Solemnities were to be observed.