A53696:915
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.
There remaineth only one place more wherein this word is used, whence the Jews would wrest somewhat to countenance their exceptions; this is Prov. 30.19. [Greek or Hebrew] And the way of a Man with a Maid. And who is intended by [Greek or Hebrew] there, they say, the ensuing words declare [Greek or Hebrew] So is the way of an Adulteress, or a Woman an Adulteress, an Harlot, so that [Greek or Hebrew] may it seems be such an one. But 1. Suppose the word should in this place be used in a sense quite contrary unto that of all other places wherein mention is made of it; is it equal that we should take the importance of it from this one abuse, rather then from the constant use of it in other places; especially considering that this place will by no means admit of that signification, as we shall immediately evince. Secondly, It is used here peculiarly with the prefix [Greek or Hebrew] whence it is rendered by the LXX. in the abstract, [Greek or Hebrew], The way of a Man in his youth; which sense Hierom follows viam viri in Adolesentia, and it may thus seem to be differenced from the same word in all other places. But Thirdly, Indeed the meaning of the wise man is evident, and it is a Virgin that he intended by the word and [Greek or Hebrew] is the way that a man taketh to corrupt a Virgin, and to compass his lust upon her. This is secret, hidden, full of snares, and evils, such as ought not to enter into the thoughts of a good man to conceive, much less to approve of. And therefore, whereas he says of the residue of the Quaternion joined with this, v. 18. [Greek or Hebrew] They are too wonderful for me, he adds on the mention of this evil, [Greek or Hebrew] I know it not, or as ⟨p. 221⟩Hierom, penitus ignoro, which he could not say of the way of natural generation. And by this means, she who is called [Greek or Hebrew] a Virgin, v. 19. is made [Greek or Hebrew] an Harlot, v. 20. and become impudent in sinning. A man having by subtle wicked ways prevailed against her chastity, and corrupted her Virginity, she afterwards becomes a common prostitute. And this I take to be the genuine meaning of the place, though it be not altogether improbable, that the wise man in the v. 20.
There remaineth only one place more wherein this word is used, whence the Jews would wrest somewhat to countenance their exceptions; this is