A53696:855
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.
§ 21 Fourthly, The suggestion of this condition, overthrows the rise of the promise, and the whole nature of the thing promised. We have before manifested, that the rise and spring of this promise, was mere love and sovereign Grace: There was not any thing in man, Jew nor Gentile, that should move the Lord to provide a remedy and relief for them who had destroyed themselves. Now to suspend the promise of this Love and Grace, on the righteousness and repentance of them unto whom it was ⟨p. 205⟩made, is perfectly to destroy it, and to place the merit of it in man, whereas it arose, purely from the Grace of God. Again, it utterly takes away and destroys the nature of the thing promised. We have proved, that it is a Relief, a Recovery, a Salvation from sin and misery that is the subject matter of this promise. To suppose that this shall not be granted, unless men as a condition of it, deliver themselves from their sins, is to assert a plain contradiction, so wholly to destroy the promise. He was not promised unto men, because they were penitent and just, but to make them so. And to make the righteousness of Jews or Gentiles the condition of his coming, is to take his work out of his hand, and to render both him and his coming useless. But this figment proceeds from the [Greek or Hebrew] of the Jews; namely, that the Messiah is not promised to free them from their own sins, but to make them possessors of other mens goods; not to save their souls, but their bodies and estates, not to make men heirs of Heaven, but Lords of the earth; which folly hath been before discovered and disproved.
§ 21 Fourthly, The suggestion of this condition, overthrows the rise of the promise, and the whole nature of the thing promised. We have before manifested, that the rise and spring of this promise, was meer love and soveraign Grace: There was not any thing in man, Jew nor Gentile, that should move the Lord to provide a remedy and relief for them who had destroyed themselves. Now to suspend the promise of this Love and Grace, on the righteousness and repentance of them unto whom it was ⟨p. 205⟩made, is perfectly to destroy it, and to place the merit of it in man, whereas it arose, purely from the Grace of God. Again, it utterly takes away and destroyes the nature of the thing promised. We have proved, that it is a Relief, a Recovery, a Salvation from sin and misery that is the subject matter of this promise. To suppose that this shall not be granted, unless men as a condition of it, deliver themselves from their sins, is to assert a plain contradiction, so wholly to destroy the promise. He was not promised unto men, because they were penitent and just, but to make them so. And to make the righteousness of Jews or Gentiles the condition of his coming, is to take his work out of his hand, and to render both him and his coming useless. But this figment proceeds from the of the Jews; namely, that the Messiah is not promised to free them from their own sins, but to make them possessors of other mens goods; not to save their souls, but their bodies and estates, not to make men heirs of Heaven, but Lords of the earth; which folly hath been before discovered and disproved.