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 ...
John Owen 1616–1683London: 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.
§ 35 Of the kind of these Shelamim were the Offerings among the Heathen, which they sacrificed either upon any great undertaking which they called [Greek or Hebrew], in a way of ⟨p. 315⟩Vow, or upon any success. So Cyrus Minor, Xenophon, and Arianus in their Expeditions, sacrificed, Sacrificia Votiva; and the latter sort were in an especial manner provided for in the Pontifical Law, as it is reported by Festus. Cujus auspicio class procincta opima spolia capiuntur, Jovi feretrito darier oportet, & bovem caedito qui caepit aeris ducenta. Secunda spolia in Martis aram in Campo, solitaurilia utra voluerit caedito. Tertia spolia Jano Quirino agnum Marem caedito centum, qui caeperit ex aere dato.
§ 35 Of the kind of these Shelamim were the Offerings among the Heathen, which they sacrificed either upon any great undertaking which they called 〈non-Latin alphabet〉, in a way of ⟨p. 315⟩Vow, or upon any success. So Cyrus Minor, Xenophon, and Arianus in their Expeditions, sacrificed, Sacrificia Votiva; and the latter sort were in an especial manner provided for in the Pontifical Law, as it is reported by Festus. Cujus auspicio classe procincta opima spolia capiuntur, Jovi feretrito darier oportet, & bovem caedito qui caepit aeris ducenta. Secunda spolia in Martis aram in Campo, solitaurilia utra voluerit caedito. Tertia spolia Jano Quirino agnum Marem caedito centum, qui caeperit ex aere dato.
The next sort of Sacrifice was the [Greek or Hebrew], Chataath or Sin-offering, whose Laws and § 36 Rites are described, Levit. 4. This Sacrifice is not expressly called a Corban, or a Gift, it being wholly a Debt, to be paid for Expiation and Atonement; but being brought nigh unto God, it partook in general of the nature of the [Greek or Hebrew], Corbanim. It was of the [Greek or Hebrew], Fireings, or Fire-offerings, expressly, v. 12. because of the burning of the Fat on the Altar; and of the [Greek or Hebrew], or slain Sacrifices. And also it was of the [Greek or Hebrew], or most holy things from its Institution and Signification. The name of it is [Greek or Hebrew], Chataath, that is, sin. He shall do to the Bullock, as he did, [Greek or Hebrew] to the Bullock of the Sin; that is, of the Sin-offering,
. The Priest shall take [Greek or Hebrew], of the blood of the sin; that is, the Sin-offering. [Greek or Hebrew] Chata in kal is to sin, to offend, to err from the way, to contract the guilt of sin. Hence [Greek or Hebrew], Chataim, are men given up unto, and wandering in the ways of sin,
. That which was torn, saith Jacob to Laban, I brought it not to thee, [Greek or Hebrew], achatennah, I answered for it; I paid for it, I went by the loss of it. See
. According to this signification of [Greek or Hebrew] is used to denote an Offering for sin; that whereby sin is expiated, pardon of it is procured, Atonement is made: So prays David,
. that is, clear me, free me, as by an Offering for sin. And this kind of expression, our Apostle retains, not only where he reports a Testimony of the Old Testament, as
. [Greek or Hebrew], Burnt-offerings, and for sin, that is, [Greek or Hebrew], Sin-offering; but also where he makes Application of it unto the Lord Christ and his Sacrifice which was typified thereby,
. God sent his Son in the likeness of sinful flesh, and [Greek or Hebrew], that is, [Greek or Hebrew], an Offering for sin, a Sin-offering, as the word should have been translated. And 2 Cor.
The next sort of Sacrifice was the 〈non-Latin alphabet〉, Chataath or Sin-offering, whose Laws and § 36 Rites are described, Levit. 4. This Sacrifice is not expresly called a Corban, or a Gift, it being wholly a Debt, to be paid for Expiation and Attonement; but being brought nigh unto God, it partook in general of the nature of the 〈non-Latin alphabet〉, Corbanim. It was of the 〈non-Latin alphabet〉, Fireings, or Fire-offerings, expresly, v. 12. because of the burning of the Fat on the Altar; and of the 〈non-Latin alphabet〉, or slain Sacrifices. And also it was of the 〈non-Latin alphabet〉, or most holy things from its Institution and Signification. The name of it is 〈non-Latin alphabet〉, Chataath, that is, sin. He shall do to the Bullock, as he did, 〈non-Latin alphabet〉 to the Bullock of the Sin; that is, of the Sin-offering, Levit. 4.20. So Ezek. 45.1. The Priest shall take 〈non-Latin alphabet〉, of the blood of the sin; that is, the Sin-offering. 〈non-Latin alphabet〉 Chata in kal is to sin, to offend, to err from the way, to contract the guilt of sin. Hence 〈non-Latin alphabet〉, Chataim, are men given up unto, and wandring in the ways of sin, Psal. 1.1. In Pihel it hath a contrary signification; namely, to purge, to expiate, to cleanse, to make Attonement, to undergo penalty, to make satisfaction, Gen. 31.39. That which was torn, saith Jacob to Laban, I brought it not to thee, 〈non-Latin alphabet〉, achatennah, I answered for it; I paid for it, I went by the loss of it. See Exod. 29.36. Numb. 19.19. Levit. 6.26. According to this signification of 〈non-Latin alphabet〉 is used to denote an Offering for sin; that whereby sin is expiated, pardon of it is procured, Attonement is made: So prayes David, Psal. 51. 〈non-Latin alphabet〉, thou shalt purge me, with Hysop, as Numb. 19. that is, clear me, free me, as by an Offering for sin. And this kind of expression, our Apostle retains, not only where he reports a Testimony of the Old Testament, as Heb. 10. v. 6. 〈non-Latin alphabet〉, Burnt-offerings, and for sin, that is, 〈non-Latin alphabet〉, Sin-offering; but also where he makes Application of it unto the Lord Christ and his Sacrifice which was typified thereby, Rom. 8.3. God sent his Son in the likeness of sinful flesh, and 〈non-Latin alphabet〉, that is, 〈non-Latin alphabet〉, an Offering for sin, a Sin-offering, as the word should have been translated. And 2 Cor.
The general cause of this Sacrifice was sin committed [Greek or Hebrew], Levit. 4.2. say we, § 37 through ignorance. So the LXX. [Greek or Hebrew]; and the Vulgar Latin, per ignorantiam; through ignorance. Some old Copies of the Greek have [Greek or Hebrew]; not voluntarily; not wilfully; For it had respect unto all sins, as were not committed so [Greek or Hebrew], willingly, wilfully, presumptuously, as that there was no Sacrifice appointed for them, the Covenant being disannulled by them, Heb. 10.26. And there is no sort of sins, no sin whatever, that is between this [Greek or Hebrew], this sin of ignorance, or error, and sin committed [Greek or Hebrew], with an high hand, or presumptuously. See expressly, Numb. 15.28, 29, 30. Hence this [Greek or Hebrew], this Sin-offering was the great Sacrifice of the solemn Day of Expiation, Levit. 16. whereby Atonement was made, for all the uncleanness of the children of Israel, and because of their transgressions in all their sins, v. 16. And upon the head of the live Goat, which was a part of the Sin-offering on that day, there was confessed and laid, all the iniquities of the children of Israel, and all their transgressions, in all their sins, v. 27. That is all iniquities not disannulling the Covenant, which had [Greek or Hebrew], a revenging Recompense allotted unto them, Heb. 2.2. And accordingly are those words to be interpreted where the cause of this Sacrifice is expressed, Levit. 4.2. If a soul sin [Greek or Hebrew], by Error, Ignorance, imprudently against any of the commandments of the Lord, as it ought not to do, and shall do against any of them. And an instance is given in him who killed his neighbour without propense malice, Deut. 9.4. Any sin is there intended whereinto men fall by Error, Ignorance, Imprudence, Incogitancy, Temptation, Violence of Affections, and the like. For such was this Sacrifice instituted. And the End which it typically represented is expressed, 1 John 2.1, 2. If any man sin we have an Advocate with the Father, Jesus Christ the Righteous, and he is the Propitiation for our sins; namely, in the room of, and as represented by the Sin-offering of old, whereby Atonement and Propitiation was typically made for sin.
The general cause of this Sacrifice was sin committed 〈non-Latin alphabet〉, Levit. 4.2. say we, § 37 through ignorance. So the LXX. 〈non-Latin alphabet〉; and the Vulgar Latin, per ignorantiam; through ignorance. Some old Copies of the Greek have 〈non-Latin alphabet〉; not voluntarily; not wilfully; For it had respect unto all sins, as were not committed so 〈non-Latin alphabet〉, willingly, wilfully, presumptuously, as that there was no Sacrifice appointed for them, the Covenant being disannulled by them, Heb. 10.26. And there is no sort of sins, no sin whatever, that is between this 〈non-Latin alphabet〉, this sin of ignorance, or error, and sin committed 〈non-Latin alphabet〉, with an high hand, or presumptuously. See expresly, Numb. 15.28, 29, 30. Hence this 〈non-Latin alphabet〉, this Sin-offering was the great Sacrifice of the solemn Day of Expiation, Levit. 16. whereby Attonement was made, for all the uncleanness of the children of Israel, and because of their transgressions in all their sins, v. 16. And upon the head of the live Goat, which was a part of the Sin-offering on that day, there was confessed and laid, all the iniquities of the children of Israel, and all their transgressions, in all their sins, v. 27. That is all iniquities not disannulling the Covenant, which had 〈non-Latin alphabet〉, a revenging Recompence allotted unto them, Heb. 2.2. And accordingly are those words to be interpreted where the cause of this Sacrifice is expressed, Levit. 4.2. If a soul sin 〈non-Latin alphabet〉, by Error, Ignorance, imprudently against any of the commandments of the Lord, as it ought not to do, and shall do against any of them. And an instance is given in him who killed his neighbour without propense malice,
Only there was this difference, That whereas the Law of Moses was appointed to be the rule of the Political Government of the People, wherein many ⟨p. 316⟩sins, such as Adultery and Murder were to be punished with Death, and the sinner cut off, there was in such cases no Sacrifices appointed, nor admitted; but in the Sacrifice of Christ there is no exception made unto any sin, in those that repent, believe and forsake their sins; not unto those in particular which were excepted in the L•w of Moses, Acts 13.39. So that as the Sin-offering was provided for all sin that disannulled not the Covenant made at Horeb, which allowed no life or interest unto Murderers, Adulterers, Blasphemers, and the like in the Typical Land; so the Sacrifice of Christ is extended unto all sinners, who transgress not the terms and tenor of the New Covenant, for whom no place is allowed either in the Church here, or Heaven hereafter.
§ 38 Of the Matter of this Offering, see Levit. 4.2. which because it differed very little from the Matter of the Burnt-offering, I shall not particularly insist upon it.
As to the Persons that were to offer it, there is a general distribution of them in the Text comprehensive of all sorts of Persons whatever. For it is applied, to 1. The Priest: 2. The whole Congregation jointly: 3. The Ruler: 4. Any of the People of the Land; so that none were excluded from the Privilege and Benefit of this Sacrifice.
As to the Persons that were to offer it, there is a general distribution of them in the Text comprehensive of all sorts of Persons whatever. For it is applyed, to 1. The Priest: 2. The whole Congregation jointly: 3. The Ruler: 4. Any of the People of the Land; so that none were excluded from the Priviledge and Benefit of this Sacrifice.
The first Person mentioned, is [Greek or Hebrew], the Anointed Priest, Chap. 4.3. that is, say the Jews generally, and our Expositors also, [Greek or Hebrew], the High Priest, Aaron and his Sons that ministered in his room in their succession. For those only say they, were anointed. But this seems not to be so; For if the High Priest alone be intended, there is no provision made for any other Priest to have an interest in this Sin-offering. For the Priests are not comprised in any other member of the distribution before mentioned, particularly not in that wherein with any colour they might be looked after, namely, the [Greek or Hebrew], v. 27. The people of the Land, that is, the common people, from whom the Priests were always distinguished. Any Priest therefore is intended; and [Greek or Hebrew], anointed, is no more but dedicated, separated unto the Office of the Priesthood, or it respects that Original anointing which they had all in their fore-fathers the Sons of Aaron, when they were first set apart to God; Exod. 24.
The first Person mentioned, is 〈non-Latin alphabet〉, the Anointed Priest, Chap. 4.3. that is, say the Jews generally, and our Expositors also, 〈non-Latin alphabet〉, the High Priest, Aaron and his Sons that ministred in his room in their succession. For those only say they, were anointed. But this seems not to be so; For if the High Priest alone be intended, there is no provision made for any other Priest to have an interest in this Sin-offering. For the Priests are not comprized in any other member of the distribution before mentioned, particularly not in that wherein with any colour they might be looked after, namely, the 〈non-Latin alphabet〉, v. 27. The people of the Land, that is, the common people, from whom the Priests were alwayes distinguished. Any Priest therefore is intended; and 〈non-Latin alphabet〉, anointed, is no more but dedicated, separated unto the Office of the Priesthood, or it respects that Original anointing which they had all in their fore-fathers the Sons of Aaron, when they were first set apart to God; Exod. 24.
§ 39 The case of the Priest wherein this Sacrifice was allowed him, is expressed in the same place, with words somewhat ambiguous: if [Greek or Hebrew]; if he sin according to the sin of the people, so we; Castalio renders the passage, si Sacerdos inunctus deliquerit in noxiam populi; if the Anointed Priest so sin, as to bring guilt upon, or damage unto the people. As Achan did, and David also. Vulg. Lat. delinquere faciens populum; causing the people to sin; which is another sense of the words. And this sense the Jews generally embrace. For they apply this sinning of the Anointed Priest, unto his teaching the people amiss; causing them to err thereby, so Aben Ezra, and others on the place, who are followed by many of ours. But if this be so, the Priest was not allowed the benefit of this Sacrifice of the Sin-offering, for any sin of his own, but only when he caused the people to sin also, which would render his condition worse than theirs, and is contrary unto that of our Apostle; that the Priest was to offer for his own sins, and then for the sins of the people. I would there, in [Greek or Hebrew] take [Greek or Hebrew] for [Greek or Hebrew] and render it with our Translators, according to; when he sinned as another man of the people; their Place and Office, not freeing them from the common sins of other men. And so our Apostle seems to expound this place; Heb. 5.2, 3. The Priests of the Law were compassed with infirmities, and by reason thereof, had need to offer Sin-offerings for their own sin, as well as for the sins of the people; seeing he also sinned [Greek or Hebrew], according to the sin of the people. But it is otherwise now saith he, with the people of God, Chap. 7. v. 26, 27. Our High Priest being holy, harmless, undefiled, and separate from sinners, that is, not sinning according to the sins of the people, as the Priests did of old.
§ 39 The case of the Priest wherein this Sacrifice was allowed him, is expressed in the same place, with words somewhat ambiguous: if 〈non-Latin alphabet〉; if he sin according to the sin of the people, so we; Castalio renders the passage, si Sacerdos inunctus deliquerit in noxiam populi; if the Anointed Priest so sin, as to bring guilt upon, or dammage unto the people. As Achan did, and David also. Vulg. Lat. delinquere faciens populum; causing the people to sin; which is another sense of the words. And this sense the Jews generally embrace. For they apply this sinning of the Annointed Priest, unto his teaching the people amiss; causing them to err thereby, so Aben Ezra, and others on the place, who are followed by many of ours. But if this be so, the Priest was not allowed the benefit of this Sacrifice of the Sin-offering, for any sin of his own, but only when he caused the people to sin also, which would render his condition worse than theirs, and is contrary unto that of our Apostle; that the Priest was to offer for his own sins, and then for the sins of the people. I would there, in 〈non-Latin alphabet〉 take 〈non-Latin alphabet〉 for 〈non-Latin alphabet〉 and render it with our Translators, according to; when he sinned as another man of the people; their Place and Office, not freeing them from the common sins of other men. And so our Apostle seems to expound this place; Heb. 5.2, 3. The Priests of the Law were compassed with infirmities, and by reason thereof, had need to offer Sin-offerings for their own sin, as well as for the sins of the people; seeing he also sinned 〈non-Latin alphabet〉, according to the sin of the people. But it is otherwise now saith he, with the people of God, Chap. 7. v. 26, 27. Our High Priest being holy, harmless, undefiled, and separate from sinners, that is, not sinning according to the sins of the people, as the Priests did of old.
§ 40 Secondly, The whole Congregation jointly had an interest in this Sacrifice, when any such sin was committed as might reflect guilt upon it, v. 13. For the observation of the Law being committed in an especial manner unto the whole Congregation, there were many Transgressions in the guilt whereof the whole Body of it might be involved. Thirdly, The Ruler or Rulers had this privilege also, v. 22. with respect as appears by this peculiar institution unto his miscarriages in his Office, God graciously providing a relief against the sins of men in their several conditions, that they might not through a consciousness of their infirmities be deterred from engaging in any necessary employment among the people, when called thereunto. Fourthly, Any one of the common people had the same liberty, and were obliged unto the same duty, v. 27. And this Distribution of the people, as to their interest in this Sin-offering, comprising them all, even all that belonged unto the Congregation of Israel, of all sorts and ranks, had its ⟨p. 317⟩accomplishment in the Sacrifice of Christ, from which none is excluded that come to God by him, for he will in no wise cast them out.
§ 40 Secondly, The whole Congregation jointly had an interest in this Sacrifice, when any such sin was committed as might reflect guilt upon it, v. 13. For the observation of the Law being committed in an especial manner unto the whole Congregation, there were many Transgressions in the guilt whereof the whole Body of it might be involved. Thirdly, The Ruler or Rulers had this priviledge also, v. 22. with respect as appears by this peculiar institution unto his miscarriages in his Office, God graciously providing a relief against the sins of men in their several conditions, that they might not through a consciousness of their infirmities be deterred from engaging in any necessary employment among the people, when called thereunto. Fourthly, Any one of the common people had the same liberty, and were obliged unto the same duty, v. 27. And this Distribution of the people, as to their interest in this Sin-offering, comprizing them all, even all that belonged unto the Congregation of Israel, of all sorts and ranks, had its ⟨p. 317⟩accomplishment in the Sacrifice of Christ, from which none is excluded that come to God by him, for he will in no wise cast them out.
For the Time and Season of this Sacrifice, it may briefly observed, that there were § 41 solemn and set Occasions, some Monthly, some Annual, wherein it was to be offered for the whole Congregation by especial Command and Institution. As 1. On every New Moon; 2. On the fifteenth day of the first Month, and seven days together during the Feast of unleavened bread: 3. At the Feast of First Fruits: 4. At the Feast of Trumpets: 5. On the Day of Expiation: 6. On the fifteenth day of the seventh Month, and for eight days together during the Feast of Tabernacles. And the frequent Repetition of this Sacrifice was to intimate that nothing was accepted with God, but on the account of what was prefigured thereby, namely, that Perfect Sacrifice which took away the sin of the world. There were also especial Occasions of it, with reference unto the persons before enumerated, which have been collected by others.
For the Time and Season of this Sacrifice, it may briefly observed, that there were § 41 solemn and set Occasions, some Monethly, some Annual, wherein it was to be offered for the whole Congregation by especial Command and Institution. As 1. On every New Moon; 2. On the fifteenth day of the first Moneth, and seven dayes together dureing the Feast of unleavened bread: 3. At the Feast of First Fruits: 4. At the Feast of Trumpets: 5. On the Day of Expiation: 6. On the fifteenth day of the seventh Moneth, and for eight dayes together during the Feast of Tabernacles. And the frequent Repetition of this Sacrifice was to intimate that nothing was accepted with God, but on the account of what was prefigured thereby, namely, that Perfect Sacrifice which took away the sin of the world. There were also especial Occasions of it, with reference unto the persons before enumerated, which have been collected by others.
The Principal Ceremony in the Manner of its Oblation, was the disposal of the § 42 Blood. For the Blood of this Sacrifice had a triple disposal. The main of the Blood was poured out at the bottom of the Altar of Burnt-offerings, in the Court before the door of the Tabernacle, v. 7. A part of it was taken and carried by the High Priest into the Sanctuary, and put upon the horns of the Altar of Incense, that was therein, v. 7. The third part, (which was first disposed of) was to be carried into the Most Holy Place, as it was done accordingly on the day of Expiation, Levit. 16. But because it was not lawful for him to enter in thither but once in the year, namely, on that Day, at all other times he dipped his Finger in the blood, and sprinkled it seven times towards the Veil, that parted the Most Holy Place from the Sanctuary, v. 6. So that every place of the Tabernacle, and all the concernments of it, were sanctified with this Blood; even as Jesus Christ who was represented in all this, was dedicated unto God in his own Blood, the Blood of the Covenant, Heb. 10.29. That seven is the number of Perfection, greatly used and variously applied in the Scriptures many have observed. And the perfect cleansing of sin by the Blood of Jesus, was evidently represented by this sevenfold sprinkling; Heb. 9. 13, 14. and therefore in Allusion hereunto, it is called the Blood of sprinkling, Heb. 12.24. Even that which was prefigured by all the Blood of the Sacrifices, that was sprinkled towards the Most Holy Place, and the Mercy seat therein. § 43
The Principal Ceremony in the Manner of its Oblation, was the disposal of the § 42 Blood. For the Blood of this Sacrifice had a triple disposall. The main of the Blood was poured out at the bottom of the Altar of Burnt-offerings, in the Court before the door of the Tabernacle, v. 7. A part of it was taken and carried by the High Priest into the Sanctuary, and put upon the horns of the Altar of Incense, that was therein, v. 7. The third part, (which was first disposed of) was to be carried into the Most Holy Place, as it was done accordingly on the day of Expiation, Levit. 16. But because it was not lawful for him to enter in thither but once in the year, namely, on that Day, at all other times he dipped his Finger in the blood, and sprinkled it seven times towards the Veyle, that parted the Most Holy Place from the Sanctuary, v. 6. So that every place of the Tabernacle, and all the concernments of it, were sanctified with this Blood; even as Jesus Christ who was represented in all this, was dedicated unto God in his own Blood, the Blood of the Covenant, Heb. 10.29. That seven is the number of Perfection, greatly used and variously applyed in the Scriptures many have observed. And the perfect cleansing of sin by the Blood of Jesus, was evidently represented by this sevenfold sprinkling; Heb. 9. 13, 14. and therefore in Allusion hereunto, it is called the Blood of sprinkling, Heb. 12.24. Even that which was prefigured by all the Blood of the Sacrifices, that was sprinkled towards the Most Holy Place, and the Mercy seat therein. § 43
The next sort of Fire-offerings, was the [Greek or Hebrew], Asham, whose Laws and Ordinances are directed, Levit. 5. and the particular occasion of it, Chap. 7. We call it, the Trespass-offering. And it differed very little from that next before described. For it is not only said concerning them; [Greek or Hebrew]; as is the Chataath, or Sin-offering, so is the Asham, or Trespass-offering, there is one Law for them, Chap. 7. v. 7. but also that he who had sinned or trespassed, should bring his [Greek or Hebrew], his Trespass-offering unto the Lord, for his sin which he had sinned, a female from the flock, or a kid of the Goats, [Greek or Hebrew], for a Sin-offering. Some think that there was a difference between them, and that it lay in this, that the Chataath respected sins of Omission, and the Asham, sins of Commission. But that this will not hold, is openly evident in the Text. Some think that whereas in both these Offerings there was respect unto ignorance, that that in the Chataath, was Juris, of the right or Law, that in the Asham was Facti, of the particular fact. But this opinion also may be easily disproved from the Context. This to me seems to be the Principal, if not the only difference between them; that the Asham provided a Sacrifice in some particular instances, which seem not to be comprised under the general Rules of the Sin-offering. And hence in a peculiar manner it is said of Jesus Christ, that he should give [Greek or Hebrew], his Soul, an Asham, or piacular Sacrifice, as for all, so for such delinquencies and sins, as seem to bring a destroying guilt on the soul, Isa. 53.10. And this kind of offering also was [Greek or Hebrew], Most Holy, Levit. 6.20. § 44
The next sort of Fire-offerings, was the 〈non-Latin alphabet〉, Asham, whose Laws and Ordinances are directed, Levit. 5. and the particular occasion of it, Chap. 7. We call it, the Trespass-offering. And it differed very little from that next before described. For it is not only said concerning them; 〈non-Latin alphabet〉; as is the Chataath, or Sin-offering, so is the Asham, or Trespass-offering, there is one Law for them, Chap. 7. v. 7. but also that he who had sinned or trespassed, should bring his 〈non-Latin alphabet〉, his Trespass-offering unto the Lord, for his sin which he had sinned, a female from the flock, or a kid of the Goats, 〈non-Latin alphabet〉, for a Sin-offering. Some think that there was a difference between them, and that it lay in this, that the Chataath respected sins of Omission, and the Asham, sins of Commission. But that this will not hold, is openly evident in the Text. Some think that whereas in both these Offerings there was respect unto ignorance, that that in the Chataath, was Juris, of the right or Law, that in the Asham was Facti, of the particular fact. But this opinion also may be easily disproved from the Context. This to me seems to be the Principal, if not the only difference between them; that the Asham provided a Sacrifice in some particular instances, which seem not to be comprized under the general Rules of the Sin-offering. And hence in a peculiar manner it is said of Jesus Christ, that he should give 〈non-Latin alphabet〉, his Soul, an Asham, or piacular Sacrifice, as for all, so for such delinquencies and sins, as seem to bring a destroying guilt on the soul, Isa. 53.10. And this kind of offering also was 〈non-Latin alphabet〉, Most Holy, Levit. 6.20. § 44
The last sort of Fire-Offerings were the [Greek or Hebrew], which are reckoned as a distinct species of Sacrifices, Levit. 7.36. that is, plenitudinum, impletionum, consecrationum, Sacrifices of Consecration, or that were instituted to be observed at the Consecration of Priests. Its name it seems to have taken from the filling their hands, or their bringing their Offering in their hands, when they approached unto the Lord in their setting apart unto Office. And thence was the expression of him that came to be consecrated a Priest; [Greek or Hebrew], 2 Chron. 13. v. 9. He that came to fill his hand with a bullock. The rise of this Expression we have marked before, on Exod. 28.41. The Lord giving directions unto Moses for the Consecration of Aaron and his Sons, he ⟨p. 318⟩tells him, [Greek or Hebrew], thou shalt fill their hand, that is, put the flesh of the Sacrifice, with the Bread and its Appurtenances into their hands, which being the initiating Ceremony of their investiture with Office, gave name afterwards unto the whole. And hence the Sacrifices appointed then to be offered, although they differed not in kind from those foregoing; yet are accounted to be a distinct Offering, and are called [Greek or Hebrew], or fillings. And this may suffice as a brief account of the fire Offerings of the Law of Moses, whose Use and End we are fully, instructed in, in this Epistle to the Hebrews.
The last sort of Fire-Offerings were the 〈non-Latin alphabet〉, which are reckoned as a distinct species of Sacrifices, Levit. 7.36. that is, plenitudinum, impletionum, consecrationum, Sacrifices of Consecration, or that were instituted to be observed at the Consecration of Priests. Its name it seems to have taken from the filling their hands, or their bringing their Offering in their hands, when they approached unto the Lord in their setting apart unto Office. And thence was the expression of him that came to be consecrated a Priest; 〈non-Latin alphabet〉, 2 Chron. 13. v. 9. He that came to fill his hand with a bullock. The rise of this Expression we have marked before, on Exod. 28.41. The Lord giving directions unto Moses for the Consecration of Aaron and his Sons, he ⟨p. 318⟩tells him, 〈non-Latin alphabet〉, thou shalt fill their hand, that is, put the flesh of the Sacrifice, with the Bread and its Appurtenances into their hands, which being the initiating Ceremony of their investiture with Office, gave name afterwards unto the whole. And hence the Sacrifices appointed then to be offered, although they differed not in kind from those foregoing; yet are accounted to be a distinct Offering, and are called 〈non-Latin alphabet〉, or fillings. And this may suffice as a brief account of the fire Offerings of the Law of Moses, whose Use and End we are fully, instructed in, in this Epistle to the Hebrews.
§ 45 There was yet a second sort of Corbans, or offerings unto God, under the Law, which were of things, or parts of things not burned on the Altar, but one way or other devoted or consecrated to God and his service. These were the [Greek or Hebrew], Terumoth, which we have rendered sometimes offerings in general, and sometimes Heave-offerings, under which kind the [Greek or Hebrew], or Wave-offerings also were comprised. Concerning these, because the handling of them is not without its difficulties, being diffused in their use throughout the whole Worship of God, and that some things not vulgarly known might have been declared concerning them, I thought to have treated at large; but whereas they are not directly referred unto by our Apostle in this Epistle, and these discourses being increased much beyond my first design, I shall here wholly omit all farther disquisition about them.
§ 45 There was yet a second sort of Corbans, or offerings unto God, under the Law, which were of things, or parts of things not burned on the Altar, but one way or other devoted or consecrated to God and his service. These were the 〈non-Latin alphabet〉, Terumoth, which we have rendred sometimes offerings in general, and sometimes Heave-offerings, under which kind the 〈non-Latin alphabet〉, or Wave-offerings also were comprized. Concerning these, b•cause the handling of them is not without its difficulties, being diffused in their use throughout the whole Worship of God, and that some things not vulgarly known might have been declared concerning them, I thought to have treated at large; but whereas they are not directly referred unto by our Apostle in this Epistle, and these discourses being encreased much beyond my first design, I shall here wholly omit all farther disquisition about them.
. Any sin is there intended whereinto men fall by Error, Ignorance, Imprudence, Incogitancy, Temptation, Violence of Affections, and the like. For such was this Sacrifice instituted. And the End which it typically represented is expressed,
. If any man sin we have an Advocate with the Father, Jesus Christ the Righteous, and he is the Propitiation for our sins; namely, in the room of, and as represented by the Sin-offering of old, whereby Attonement and Propitiation was typically made for sin.
