which at present they cleave unto, worship, and adore. Wherefore the apostle, by all sorts of arguments, doth in these chapters manifest that, before them, under them, by them, in them, God by various ways taught the church that they were not to be continued, that they were never appointed for their own sakes, that they only fore-signified the introduction of a better and more perfect church-state than what they could attain unto or be of use in; as also, that their very nature was such as rendered them obnoxious unto a removal in the appointed season; yea, he demonstrates that, without their abolition, God could never have accomplished the design of his love and grace towards the church which he had declared in his promises from the foundation of the world: and this absolutely determined the controversy between the two churches, that of the old and that of the new testament, with their different worship and services, which was then a matter of fierce contention in the whole world. Wherefore,

(4.) The work of the apostle, in these chapters, is to show the harmony between the law and the gospel, their different ends and uses; to take off all seeming repugnancy and contradiction between them; to declare the same grace, truth, and faithfulness of God in them both, notwithstanding their inconsistent institutions of divine worship: nay, he makes it evident not only that there is a harmony between them, but also an utter impossibility that either of them should be true or proceed from God without the other.

(5.) Herein a glorious account is given of the representation that was made of the person and incarnation of Christ, with the whole office of his mediation, according as it was granted unto the church in its infant state. Some have called it the infant state of Christ as unto his incarnation, and affirmed that the ceremonies of the law were as his swaddling bands. But things are quite otherwise. The glorious state of Christ and his office is represented unto the church in its infant state, when it had no apprehension of spiritual things but such as children have of the objects of reason. In particular, how the ancient church was instructed in the nature and blessed efficacy of his sacrifice, the foundation of its salvation, is made gloriously to appear.

(6.) Directions are given herein unto all unto whom the gospel is preached, or by whom it is professed, how to behave themselves as unto what God requireth of them, expressed in clear instructions and pathetical exhortations, accompanied with glorious promises on the one hand, and severe threatenings on the other. Scarcely in the whole Book of God [is there] such an exact description of the nature and work of faith, the motives unto it and advantages of it; of the deceitful actings of unbelief, with the ways of its prevalency in the minds and over the souls of men; of the end of true believers on the one hand, and of hypocrites and apostates on the other, as is in this discourse of the apostle. Such a graphical description and account of these things is given us in the sixth chapter and the latter part of the tenth, as cannot but greatly affect the minds of all who are spiritually enlightened to behold things of this nature. A blessed glass is represented unto us, wherein we may see the true image and portraiture of believers and unbelievers, their different ways, actings, and ends.

In the whole there is made a most holy revelation and representation of the wisdom of God, of the glory of Christ, of the mystery of grace in the recovery of fallen man and the salvation of the church, with the future judgment; so as that they have a greater lustre, light, and glory in them, unto such as have the eyes of their understandings opened to behold spiritual things, than is in the sun shining in its strength and beauty unto the eyes of flesh,-unto which it is sweet and pleasant to behold the light.

These are the holy sayings of God, the glorious discoveries of himself and his grace, the glass wherein we may behold the glory of Christ, until we are transformed into the same image, from glory to glory.

What, in the exposition of these things and others of an alike nature, God hath enabled me to attain unto, is left unto the use of the church, and the judgment of every learned, pious, and candid reader.

LONDON, April 17, 1680.

J. OWEN.

V.-THE PREFACE TO THE READER.

ALTHOUGH the Lord took the reverend and learned author of the ensuing Exposition unto himself before it could be published, yet, he having finished it before his death, and made it ready for the press, the importunity of some worthy persons, who well knew of what great use and benefit the former parts of it have been unto the church of God, hath brought this forth unto the light; so that now the world is furnished with a most complete Exposition on this mysterious Epistle.

Many eminent and learned men, I must and do acknowledge, have written on this subject; but this excellent person, who has not only critically, and with much judgment, examined every word and phrase of the writer, comparing every quotation with those places in the Old Testament from whence they were taken, but has also considered the design of the apostle that wrote it, the time wherein and proper ends for which it was composed, the principles proceeded upon, and the manner of arguing, has made this Exposition more full, more exact, more profitable and advantageous, than those of others, who have not (that I can find) taken the same acute notice of the scope of the words and nature of the argument as this doctor hath done.

This Epistle being writ unto the Hebrews, the apostle accommodates his discourse unto them; and, knowing what their persuasions were about the Messiah, what their prejudices, customs, and traditions, he so tempers his writings as to obviate all their objections and solve their doubts. Upon which account an exact commentary became a work insuperable to any but such a one as was well acquainted with the principles and customs of the Jews: but this reverend author, being thoroughly enriched with rabbinic learning, had the advantage above others; which he has improved for the church's edification.

It is no part of my business, at this time, to enlarge in acquainting the reader with the several excellencies of this great person; for seeing this Exposition, and his other Discourses already published, carry on them many marks and signatures of great learning, profound judgment, and exemplary piety, the waiving it for the present may be with the less regret. And yet, I cannot but observe what seems peculiar to him in his writings, and it is this:-his chief design in them appears to be, not only a defence of the most substantial doctrines of Christian religion, but, moreover, a display of the infinite wisdom and glorious grace of God contained in them. He writes as one who had on his soul a deep sense of sin, and of our lost estate by nature; and it is his care to show where a convinced sinner may find relief, while he stands bound in conscience to an appearance before the tribunal of a righteous God.

What must those do for justification, who, when before their Judge, must in the first place confess their guilt? The Judge of all the earth cannot but do right; and therefore can by no means justify any but on consideration of a righteousness that answers the same law by which we are to be judged. And where is such a righteousness to be found by those who have transgressed that law? Certainly nowhere but in the Lord Jesus Christ, God-man, made an high priest after the order of Melchizedek: for which reason this author has made it the burden of his

studies to explicate and unfold the deep mysteries of the gospel touching this most important doctrine of justification by the blood and righteousness of Jesus Christ; which he has vindicated from the opposition that hath been laid in against it by the Arminian and Socinian on the one hand, and the Antinomian on the other. In doing which, he has shown the agreement there is between the sacred Scriptures and the real Christian's experiences, to the unspeakable satisfaction and comfort of many doubting souls.

And thus much may be seen not only in those Discourses already published, especially in that excellent treatise of Justification, and the former parts of this Exposition, but in this part that is now presented to the reader's view; in which I observe,

1. That whereas the apostle, in the foregoing chapters, made it his endeavour to fix the minds of the Hebrews in the truth of the gospel, and to encourage them to constancy and perseverance therein, notwithstanding the many temptations arising from the consideration of the Judaical church-state itself, by which they were assaulted, he doth in these chapters enter on the application; and considering the temptations unto which they were exposed, through the rage and severe persecutions they were like to meet with from the obstinate Jews, he declares unto them the only way and means, on their part, whereby they may be preserved and kept constant unto the end. And this is faith; on which though the apostle treats largely, yet not as justifying, but as it is efficacious and operative in them that are justified with respect unto perseverance. Wherefore,—

2. One part of the work of the apostle, is to show the great effects that have been, from the beginning of the world, wrought by faith: how that Abel and the other antediluvian patriarchs; that Noah, and all the fathers from him until Abraham's being called out of Ur of the Chaldees; that Abraham, and all the old believers until the coming of the Lord Christ in the flesh,-lived on the same principle of faith that Christians now do; and that this their faith was the comfort and support of their souls in all their sufferings, and may therefore be considered as an eminent encouragement unto us to abide in the profession of the same faith, notwithstanding all the difficulties and persecutions we may meet withal. Yea, further,

3. The apostle in these chapters ascends unto Him who is "the author and finisher of our faith," proposing him both as our example and the object of our faith, from whom we may expect aid and assistance for conformity unto himself; "who, for the joy that was set before him, endured the cross, and despised the shame." Besides,—

4. The apostle in these chapters doth add several arguments, for confirmation of his exhortation unto patience, and for the strengthening them against faintings under the chastisements of their heavenly Father. He warns them against several sins; and gives them a brief scheme of the two states of the law and gospel, balancing them one against another, showing the excellency and glory of the grace of God in Christ as extended unto convinced sinners, and from thence enforceth his exhortation to perseverance. And,―

5. That the Hebrews may be established in the truth of the gospel, the apostle urgeth the necessity of one altar and sacrifice, and proves the Lord Christ to be both our altar and sacrifice; whereupon now there is no place left for the Mosaical ceremonies. A new state of religion, answerable unto the nature of the altar and sacrifice, is introduced, unto which alone we must adhere; for at the same time none can have an interest in two altars of such different natures, and attended with such different religious observations.

These are the chief points treated on in this last part of the Epistle; in which the divine wisdom of the apostle manifests itself in the intermixture of evangelical mysteries with pathetical exhortations and glorious promises to those who, not

withstanding the rage of the persecutor, abide faithful to the profession of the faith.

And the reverend and learned author of this Exposition has, with wonderful accuracy and exactness, explained the most difficult parts of it; and thereby hath given the reader a light, by the help of which he may see through all the Socinian glosses that have been cast on the text by Crellius, Grotius, and others.

But I shall no longer detain the reader from the perusal of the ensuing Exposition; which that it may be a great soul benefit and advantage to him, is the hearty desire of

H. G.

EXERCITATIONS

ON THE

EPISTLE TO THE HEBREWS.

EXERCITATION I.

THE CANONICAL AUTHORITY OF THE EPISTLE TO THE HEBREWS.

1. The canonical authority of the Epistle to the Hebrews. 2. Notation of the word, "kaneh;" a measuring reed; the beam of a balance. 3. Thence xavy, of the same signification. 4. Metaphorically a moral rule-"Rectum" and "canon," how far the same-The Scripture a rule-Canonical. 5. The antiquity of that appellation. 6. The canon of the Scripture. 7. What required to render a book canonical-All books of the holy Scripture equal as to their divine original. 8. Jews' distinction of the books of the Old Testament, as to the manner of their writing, disproved. 9. All equally canonical No book canonical of a second sort or degree. 10. The Epistle to the Hebrews canonical. 11. Opposed by heretics of old. 12. Not received into the Latin church until the days of Jerome. 13. Proved against Baronius. 14. Not rejected by any of that church; 15. Only not publicly approved-The church of Rome not the sole proposer of books canonical. 16. Occasions of its non-admittance at Rome-Boldness of some in rejecting and corrupting the Scripture. 17. By whom this Epistle opposed of late. 18. The objection of the uncertainty of the penman answered. 19. Citations out of the Old Testament not found therein-Answer. 20. Citations not to his purpose-Answer. 21. Countenance to old heresies-Answer. 22. General heads of arguments to prove its canonical authority-Characters to discover between books of divine inspiration and others—Γνώμη-Φράσεως χαρακτήρ -IIpoaipeois. 23. The general argument of books truly canonical. 24. Subject-matter; 25. Design; 26. Style. 27. Of the style of the sacred writers. 28. Mistakes of many about it. 29. The nature of eloquence. 30. Excellency of Scripture style; 31. Energy; 32. Authority; and 33. Efficacy. 34. Tradition concerning the authority of this Epistle-Not justly liable to any exceptions-35. From the author; 36. Circumstances; 37. Subject-matter; 38. Style. 39. Testimonies. 40. Conclusion.

1. THE canonical authority of the Epistle unto the Hebrews having been by some called into question, we must in our entrance declare both what it is which we intend thereby, as also the clear interest of this Epistle therein; for this is the foundation of all those