A53678:1874
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.
2. He was to be [Greek or Hebrew], that is, saith Schlictingius, omnis mali expers, nullis amplius 1miseriis obnoxius; incapable of suffering any hurt, saith another to the same Purpose. The word is but once more used in the New Testament, and that in a sense remote enough from, one not exposed to misery, or incapable of suffering, Rom. 16. 18. [Greek or Hebrew]. Men Simple and Harmless, who for the most part are exposed to most Evils and Troubles in the World. (2.) It is never used in any good Author in such a sense, nor can any instance be produced unto that purpose: But it constantly signifies one Innocent, Harmless, free from malice, who doth no evil. Nor did any one before these Interpreters dream of a passive Interpretation of this Word. It is he who doth no evil; not he who can suffer no evil. [Greek or Hebrew] is malus, or qui dolo malo utitur; an Evil malicious Person. [Greek or Hebrew] is vitiositas in the Judgement of Cicero. Virtutis, saith he, contraria est vitiositas, sic enim malo quam malitiam appellare, quam Graeci [Greek or Hebrew] appellant; nam Malitia certi cujusdam vitii nomen est, vitiosit as omnium. We render it sometimes naughtiness, Jam. 1. 22. sometimes, malice or maliciousness, 1 Pet. 1. 16. All manner of evil with deceitful guile. Wherefore [Greek or Hebrew] is he that is free from all evil, fraud or sin; the same absolutely with that of the Apostle Peter, 1 Epist. 2. 22. Who did no sin, neither was there guile found in his mouth.
2. He was to be 〈non-Latin alphabet〉, that is, saith Schlictingius, omnis mali expers, nullis amplius 1miseriis obnoxius; incapable of suffering any hurt, saith another to the same Purpose. The word is but once more used in the New Testament, and that in a sense remote enough from, one not exposed to misery, or incapable of suffering, Rom. 16. 18. 〈non-Latin alphabet〉. Men Simple and Harmless, who for the most part are exposed to most Evils and Troubles in the World. (2.) It is never used in any good Author in such a sense, nor can any instance be produced unto that purpose: But it constantly signifies one Innocent, Harmless, free from malice, who doth no evil. Nor did any one before these Interpreters dream of a passive Interpretation of this Word. It is he who doth no evil; not he who can suffer no evil. is malus, or qui dolo malo utitur; an Evil malitious Person. is vitiositas in the Judgement of Cicero. Virtutis, saith he, contraria est vitiositas, sic enim malo quam malitiam appellare, quam Graeci appellant; nam Malitia certi cujusdam vitii nomen est, vitiosit as omnium. We render it sometimes naughtiness,