only signifies one that explores and examines and puts upon the rack in which notion it cannot be taken here but also a keeper of a common gaol and so it must do here the usage in this verse being proportionable and parallel to that which this man had dealt to his fellow-servant v. 30. which was casting him into prison untill he should pay the debt which argues the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here to whom he is delivered to be the keeper of that prison and no more there being no use of the rack or torment in this businesse CHAP. XIX 1. AND it came to passe that when Jesus had finished these sayings he departed from Galilee and came into the coasts of Judea beyond Jordan Paraphrase 1. when all those occasions were over on which he spake those things 2. And great multitudes followed him and he healed them there Paraphrase 2. no lesse in Judea now then before in Galilee 3. The Pharisees also came unto him tempting him and saying Is it lawfull for a man to put away his wife for every cause 4. And he answered and said unto them Have ye not read that he which made them at the beginning made them male and female 5. And said For this cause shall a man leave father and mother and shall cleave to his wife and they twain shall be one flesh Paraphrase 4 5. Ye cannot but remember the strict union and conjunction betwixt man wife which was appointed by God in the creation Gen. 1. 27. where as soon as the man and woman were created We finde this conclusion made by Adam or rather the historian Gen. 2. 24. that the man was to forsake all and cleave to his wife and continue with her as inseparably as with another part of the same flesh see note on Lu. 16. b. 6. Wherefore they are no more twain but one flesh What therefore God hath joyned together let no man put a sunder Paraphrase 6. And therefore thus are they to be thought of as two by God united into one and then sure that which hath been thus instituted by God must not by man be altered it ought still to continue among you as it was first instituted 't is utterly unlawfull unlesse in case of falsenesse to the husbands bed Mat. 5. 32. to put the wife away 7. They say unto him Why did Moses then command to give a writing of divorcement and to put her away Paraphrase 7. To this the Pharisees objected saying What account then is to be given of that precept in the Law wherein Moses appointed the husband in some cases mentioned by him Deut. 24. 1. to give a bill of divorce unto the wife in this manner permitting him to put her away 8. He saith unto them Moses because of the hardnesse of your hearts suffered you to put away your wives but from the beginning it was not so Paraphrase 8. God in the Mosaical oeconomy knowing you Jews to be so imperswasible and obstinately bent to your own lusts and rages that in case you were obliged to live with hated wives and not permitted divorces it would probably cause in you some greater sin for the preventing hereof allow'd a dispensation in his point tolerated divorces and took so much pity and care of the oppressed hated wife as to provide this kind of releef for her commanding to give a bill of divorce thereby as by an act of manumission to restore her liberty to her with all decently to send her out of the family and in some sort endow her But this you see v. 4 5. was very distant from the appointment of God in the first institution of marriage 9. And I say unto you Whosoever shall put away his wife except it be for fornication and shall marry another committeth adultery and who so marrieth her that is put away doth commit adultery Paraphrase 9. And accordingly I now define that whosoever shall use that liberty so frequent among you to put away his wife for any lesser cause then that of fornication and then thinke it free for him to marry again that man by marrying another whilst his wife is alive from the obligation to whom he is not nor can be freed is consequently guilty of adultery and so likewise he that marrieth her that is divorced taketh another mans wife which is adultery also 10. His disciples say unto him If the case of the man be so with his wife it is not good to marry Paraphrase 10. Hereupon his own disciples began to object that if marriage brought such an inseparable conjunction with it then sure the inconveniencies and hazards of marriage above the advantages and conveniencies of it would be so great that it were more prudent not to marry at all then to be subject to such possible inconveniencies 11. But he said unto them All men cannot receive this saying save they to whom it is given Paraphrase 11. To this objection he gave this answer that all men are not capable of that prudentiall ap horisme that a single life is more profitable and fit for their turn then marriage but those only whom God hath some way more then ordinarily fitted for it by some speciall gift 12. For there are some note a Eunuchs which were so born from their mothers wombe and there are some Eunuchs which were made Eunuchs of men and there be Eunuches which have made themselves Eunuches for the Kingdome of heavens sake He that is able to receive it let him receive it Paraphrase 12. For some live unmarried as being naturally enabled to doe so chastly and without great difficulty some as being by men disabled of which sort there were very many among the heathens ordinarily called Eunuches some out of firmnesse of resolution have gotten that mastery over themselves that they can live chastly in a single life and do so on purpose that they may have fuller vacancy to set themselves apart for the duties of Christianity Now he that finds this agreeable to his condition and can thus conquer and subdue himselfe he may doe accordingly if he please and shall do well and wisely in so doing 13. Then were there brought unto him little children that he should put his hands on them and pray and the Disciples rebuked them Paraphrase 13. that by imposition of hands he would bestow his benediction upon them And his disciples would have chid them away 14. But Jesus said Suffer little children and forbid them not to come unto me for of such is the kingdome of heaven Paraphrase 14. their meeknesse humility and docility are the temper which of all others is most like that which is required of disciples of Christ 15 And he laid his hands on them and departed thence Paraphrase 15. And using that ceremony of imposition of hands frequent among the Jews in all kind of benedictions he bestowed his blessing upon them 16. And behold one came and said unto him Good master what good thing shall I doe that I may
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for any kinde of exceeding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one exceeds or excels the other and in Isocrates speaking of Monarchies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they comprehend saith he all the advantages that are in war And so in Ecphantes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a King hath a great eminence or excellence over the common nature of men and in Alex. Aphrod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the faculties of the body wherein beasts exceed men and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perhaps it should be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the excellence of the minde of men above beasts And the notion of which now I speak though it differ in the object and matter about which it is conversant is the same in effect with these a desiring and usurping that which is not agreeable to his condition sex nature c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those things that are not meet which Alex. Aphrodis more distinctly expresseth in his Schol. on Arist de An. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wicked man allows himselfe too large a proportion of sweet things or pleasures So Asterius Hom. Cont. Avarit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not used only for the mad love of money and other possessions but in a more general acception to desire to have more of any thing then is due convenient So Hierax in his book of justice of which we have a large fragment in Stobaeus makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all one and then exemplifies it in Milo and Lais and as 't is one branch of it in Milo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to snatch away the estates of those that are weaker then he so 't is another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to force their wives from them And so in Lais as it is one act of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to require and gain immoderately by her lovers so it is another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dissolve the marriages of some women to get away their husbands from them And of this we have a Grammaticall ground in the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies both covetousness and lust and being by the Septuagint often rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 covetousnesse is once rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pollution Ezec. 33. 31. and to that notion of the word the place agrees if we compare it with v. 29. Where the cause of their desolation is the abominations committed by them and those joyned with dâ—filing the neighbours wife v. 26. Thus in an antient Prayer of Ephraim Syrus appointed for confession and the sin chiefely insisted on being that of uncleannesse as appears by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. he prayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. have mercy on my sinnes my iniquities my unnaturall lusts adulteries fornications idle and filthy speakings where if we may judge by the attendants the word is used in this sense Thus I conceive Plato used the word de Rep. l. 9. where speaking of sensuall men he compares them to the beasts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full fed and lascivious and farâ—her addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must refer to the fulnesse of lust and flesh together To these may be added the Glosse of Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for which he cites the Apostle the hurt of immoderate lusting And so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies this very thing and which he expresseth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voluptuousness he expresseth also by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an excesse which is alwayes very curious busie importunate to fetâ—h in pleasures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being but little different from one another Thus 't is used in the Epistle of Barnabas p. 231 where giving the reason why hares were forbidden under the Law to intimate that we should not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like them he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in the fragments of Polycarpus's Epistle speaking of Valens an Elder of Philippi and his having committed somewhat utterly unworthy of that calling by his example he admonisheth others to abstein ab avaritia that sure was in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from inordinate desires sint casti and that they be chaste adding that whosoever did not thus abstein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab idololatria coinquinabitur tanquam inter Gentes judicabitur will be contaminated with Idolatry and judged as among the Gentiles And so there is little reason to doubt but that when Bede on Mat. 5. 32. speaking of Divorce saith non hîc intelligitur tantùm fornicatio in stupro quod in alienis viris aut feminis committitur sed omnis concupiscentia vel avaritia vel idololatria c. 't is not onely adultery that is here understood which is committed on other mens wives but every concupiscence or covetousnesse or Idolatry he meanes by avaritia coveting unnaturall lust having no question translated that note out of some Greek commentator who had used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this sense And so when Holkot out of Papias observes that the Scriptures call by the name of Fornication omnem illicitam corruptionem all unlawfull or interdicted corruption sicut est Idololatria avaritia such are Idolatry and coveting it is evident that corruptio illicita is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abominable villany as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies see Note on c. 8. 1. and idolatry and covetousnesse the unnaturall sinnes used by the heathen worshippers the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is Idolatry And so when Theophylact on 1 Cor. 3. 12. in the highest rank of combustible matter that is of sinnes reckons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all reason it is to be understood of unnatural lusts so as to agree with uncleanness and Idolatry Thus in all reason the word is to be taken here where these four 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fornication 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 villany 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naughtinesse and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inordinate desire are put together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same notion that Gen. 19. 7 and 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are taken that is to signifie the sinne of Sodom there described and in all probability 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sense also So Col. 3. 5. in relation to the Gnosticks he bids them mortifie fornication uncleannesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as the Syriack render it passivity evil concupiscence and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inordinate desire which is Idolatry So Eph. 5. 3. Let neither fornication nor uncleannesse nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inordinate desire be named among you putting them in the number of the nefanda sinnes not to be named and so v.
of friendship and peace is ordinarily said In reference to which is that of Aeschines de ementit Legat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the salt of the city meaning thereby the publike peace and prosperity and from hence saith Eustathius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salt before all other meaets was set before the guests The onely difficulty is from whence this custome sprang or wherein this symbolical nature of salt consists and that is answered by the same Eustathius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as salt being compacted of many drops of water every one in it self fluid and unsteady becomes one solid body so they that from distant places conjoyne into a league of friendship meet together both in place and friendly disposition CHAP. X. 1. AND he rose from thence and cometh into the coasts of Judaea by the farther side of Jordan And the people resort unto him again and as he was wont he taught them again Paraphrase 1. departed from Galilee Mat. 19. 1. 2. And the Pharisees came to him and asked him Is it lawfull for a man to put away his wife tempting him Paraphrase 2. Is it lawfull for a man upon a dislike of his wife for other causes besides fornication to put her away This they asked out of an intention to ensnare him knowing his doctrine in this matter Mat. 5. 32. contradicted that liberty which they had by Moses 3. And he answered and said unto them What did Moses command you 4. And they said Moses suffered to write a bill of divorcement and to put her away Paraphrase 4. Moses gave us liberty to do so Deut. 24. 1. 5. And Jesus answered and said unto them For the hardnesse of your hearts he wrote you this precept Paraphrase 5. This law wherein that was permitted by Moses was written to provide by that means against the inflexiblenesse and imperswasiblenesse of the Jewes hearts which if this were forbidden them would be apt to commit some greater villany 6. But from the beginning of the creation God made them male and female 7. For this cause shall a man leave his father and mother and cleave to his wife 8. And they twain shall be one flesh so then they are no more twain but one flesh 9. What therefore God hath joyned together let not man put asunder Paraphrase 6 7 8 9. But the prime law of the creation was quite otherwise making the union between husband and wife a sacred thing that must not be violated by any See note on 2 Pet. 1. 6. 10. And in the house his disciples asked him again of the same matter 11. And he saith unto them Whosoever shall put away his wife and marry another committeth adultery against her Paraphrase 11. by living as an husband with her whom he marries when he is the husband of another and causeth his own wife from whom he thus unreconcileably parteth to commit adultery Mat. 5. 32. that is giveth her great occasion and temptation and danger to do so 12. And if a woman shall note a put away her husband and be married to another she committeth adultery Paraphrase 12. part with her husband do her part in absolving the husband from his band to her and make use of it to marry her selfe again to another 13. And they brought young children to him that he should touch them and his disciples rebuked those that brought them 14. But when Jesus saw it he was much displeased and said unto them Suffer the little children to come unto me and forbid them not for of such is the kingdome of God Paraphrase 14. they are of that temper of innocence and simplicity and being impotent themselves resigne themselves up to be aided and sustained by others that they are of all others the fittest emblemens of those of whom the Christian Church is made up here and heaven hereafter 15. Verily I say unto you Whosoever shall not receive the kingdome of God as a little child he shall not enter therein Paraphrase 15. And he that shall not come to Christianity as a little 〈◊〉 that very humility and self-denyall and resignation and sole dependence on Christ as is observable in one of this 〈◊〉 never be received or entertained by Christ 16. And he took them up in his armes put his hands upon them and blessed them 17. And when he was gone forth into the way there came one running and kneeled to him and asked him Good master what shall I doe that I may inherit everlasting life Paraphrase 17. a young man Mat. 19. 20. a Ruler Lu. 18. 18. 18. And Jesus said unto him Why callest thou me good There is no man good but one that is God Paraphrase 18. The attribute of good belongs truly to none but God Is that thy meaning to acknowledge me such when thou callest me by that title 19. Thou knowest the commandements Doe not commit adultery Doe not kill Doe not steal Doe not bear false witnesse note b Defraud not Honour thy father and mother Paraphrase 19. The sixe commandements of the second table of the decalogue Honour thy father and thy mother Thou shalt not commit adultery c. and in stead of the tenth Thou shalt rest contented with thy own and not seek to encrease thy own condition by the diminution of other mens 20. And he answered and said unto him Master all these have I observed from my youth Paraphrase 20. thus farre I have gone already and have all my time constantly been an observer of all these commands 21. Then Jesus beholding him loved him and said unto him One thing thou lackest Go thy way sell whatsoever thou hast and give to the poor and thou shalt have treasure in heaven and come take up the crosse and follow me Paraphrase 21. approved these gracious beginnings in him and accordingly spake friendly and kindly to him to allure and advance him to that degree of contempt of worldly possessions and riches which otherwise would depresse his soul and make him uncapable of true discipleship as the thrones in the parable of the sower that might give him the true advantages of wealth ability of relieving and supporting others and by a readinesse to suffer the utmost in that profession qualifie him for a capacity of discipleship first and then of eternall treasure 22. And he was sad at that saying and went away grieved for he had great possessions 23. And Jesus looked about and saith unto his disciples How note c hardly shall they that have riches enter into the kingdome of God Paraphrase 23. undertake the doctrine of Christ here or be made partakers of his glory in the kingdome of heaven hereafter 24. And the disciples were astonished at his words but Jesus answereth again and saith unto them Children How hard is it for them that trust in riches to enter into the kingdome of God Paraphrase 24. that look upon wealth with the eye of the world as that which can help them to all they want 25.
v. 23. that Cereris arcanum the secret of Ceres in Horace secreta Ceres in Seneca Hercul Fur. and Cadmaeis orgia condita cistis in Oeâ—eus he concludes with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pollution inversion of nature confusion of marriages adultery and shamelesse uncleanenesse v. 26. and concludes that the worship of namelesse idols or idols not to be named is the beginning and cause and end of all evil v. 27. So Jer. 44. 19. when they that dwelt in Aegypt justifie themselves to Jeremy that they did no harm in their sacrifices to the Queen of heaven because they did it not secretly without the privity of their husbands 't is clear that there were such night sacrifices used by women and suspected and disliked by their husbands Thus 1 Kin. 14. 24. after the mention of idols and groves it followes that there were Sodomites in the land doing according to the abomination of the heathens which the Lord had cast out before the children of Israel which withall notes the particularity of the sinne of the Amorites and other nations for which they were rooted out set down more fully Lev. 18. 24 25 27 28. and an expresse threat from heaven v. 29. that Whosoever shall commit any of these abominations shall be cut off from among their people To which purpose no doubt it was that the signe of God's covenant with his people was that of Circumcision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a signe of the excision of pleasures saith Philo noting the casting off that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superfluity of naughtinesse which had been practised among those nations and the same is more then intimated in our Baptisme the outward part of which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the washing away the filth of the flesh and signifies the forsaking of all the sinfull lusts thereof So 1 Kin. 15. 12. the Idols and the Sodomites are mention'd together and 2 Kin. 23. 7. the houses of the Sodomites are cast down Where there is also mention of the groves for those dark purposes by which under the name of Ashâ—eroth Astarte seems to be designed So when the Babylonians made Succoth Benoth that signifies the tents of Venus in which the Virgins were solemnly prostituted to the honor of that false Goddesse under the title of Mylitta and so the prostitution of their daughters for the honour of their Gods which is mentioned not onely by Herodotus l. 1. and Serabo l. 16 but in the Epistle of Jeremie ver 43. where as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apertura hath an unclean notation in it so the cords there mention'd are the signes of their foule vowes and obligation to pay their sacrifices before they went So Isa 57. 5. You that inflame your selves with Idols under every green tree noting that prostitution of men and women in the groves about their Idol-Temples in honour of their false gods So 1 Mac. 5. 43. the Temple that was at Carnaim is express'd 2 Mac. 12. 26. to be the Temple of Venus for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being with the addition but of an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athara or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the expression of and title for Venus And 2 Mac. 6. 4. when the Heathens profaned the Temple of God and transformed it into the Gentile worships the first things that is mention'd is their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 luxury and unclean night-meetings so the Scholiast on Theocritus explains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. committing all filthinesse in the precincts of the Temple And so there is more then a trope or figure in it that Idolatry in the scriptures of the old Testament is so oft expressed by fornication having so much of the reality of that vice in it Philo calling the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sensual inordinate pleasures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idols the heathen idols generally leading into those heathen sinnes also Thus in the Sibylline Oracles speaking of the Romane lustrations l. 3. p. 231. we find all the unnatural villanies mention'd the same that Rom. 1. 26 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And therefore in those Oracles p. 264. speaking of the Christians giving over Idolatry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 't is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. naming all the nations of the heathen world that were guilty of it and p. 279. exhorting against Idolatry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Avoid unlawfull worships and serve the living God keep from adultery and unnaturall mixtures and l. 4. p. 287. the true piety is set in opposition as to the Idol-worship so to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all unlawfull and abominable lust and p. 216. the heathens title is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idolaters that use stollen venery and so p. 296. and 315. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all to the same purpose concerning the Romanes practice And infinitely more in other Authors of the Eleusinia sacra Cybele's mysteries Venus's and Flora's feasts among the Graecians By this may appear the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idolater and Idolatry in this place for all those foule sinnes so practised by the worshippers of false Gods and from them taken up and improved by the Gnosticks So Col. 3. 5. fornication uncleannesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evill concupiscence and inordinate desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is Idolatry where Saint Cyprian Ep. 51. will have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referre to all the foregoing sins for which the wrath of God comes c. So Eph. 5. 5. Every fornicator and unclean person and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inordinate luster who is an idolater To this may be referr'd that of Maimonides More Neboch l. 3. c. 37. speaking of the unnaturall sins of the Gentiles and instancing in one of them Propter hoc saith he prohibitae sunt commixtiones scilicet insitio arboris in aliam speciem ut elongemur à causis Idololatriae fornicationum making Fornication in that notion of sins against nature to be all one with Idolatry or that which Idolaters freely practised This may be also the notation of Idolaters when the Apostle saith 1 Cor. 10. 6. Be not ye idolaters as were some of them as it is written they sate down to eat and drinke and rose to play for the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there rendred to plaâ— may referre in that place to those sins of uncleannesse see Note on that place But no question this is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abominable nefarious idolatries 1 Pet. 4. 3. as appeares by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just before that is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
Lord Jesus Christ 21. Submitting your selves one to another in the fear of God Paraphrase 21. Yielding obedience to those to whom 't is due in subordination to God obeying their lawfull commands upon God's command to honour them but yet not doing any thing in obedience to them which is forbidden by that superior Law of God 22. Wives submit your selves unto your own husbands as unto the Lord. Paraphrase 22. All wives must be subject to their husbands by virtue of the Christian law which in this and other things doth no way disannul but rather confirm God's first institution 23. For the husband is the head of the wife even as Christ is of the Church and he is the Saviour of the body Paraphrase 23. And the same obligation that lies on the Church to obey Christ viz. because he is the head of it lyes on the wife to obey the husband who is the head of the wife 1 Cor. 11. 13. by the law of creaâ—ion which is in force among all nations and as Christ did for his Church so it is the office of the husband as of the head to take care for and secure and defend the body which belongs to it that is to doe all that he can for the good of the wife 24. Therefore as the Church is subject unto Christ so let the wives be to their own husbands in every thing Paraphrase 24. And this subjection of the wife to the husband is not restrained to some sorts of things but extended unlimitedly to all where there is not a prohibition of some superiour law see v. 21. as the Church is to be regulated by Christ and those whom he hath placed over it in all things 25. Husbands love your wives even as Christ also loved the Church and gave himself for it Paraphrase 25. And by the same rule of analogie with Christ the husbands are obliged to expresse that care of their wives that love to their good as Christ had to the good of his Church which is his wife for whom he laid down his life 26. That he might sanctifie and cleanse it with the washing of water by the word Paraphrase 26. That he might purifie it from all sin to that end appointed baptisme therein obliging us to forsake the devil c. and covenanting to give us grace to doe so and to that adding his word the whole doctrine commands promises of the Gospel as a powerfull means to oblige and enable us to doe so or baptizing us in the name of the Father and the Sonne and the holy Ghost Theophylact. 27. That he might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish Paraphrase 27. And all this that as a wife he may set it out in beauty and comelinesse as a garment come new out of the fuller's hand purged from spots stretched from wrinkles the former newly contracted the latter by long time of custome and habit the former more easy the latter hard to be removed and so not having any of the base pollutions before mentioned v. 5. but that it may be perfectly clean without ever a blemish in it 28. So ought men to love theirwives as their own bodies he that loveth his wife loveth himself Paraphrase 28. And this love of the husband to the wife must be as to a part of himself for so Eve was taken out of Adam 29. For no man ever yet hated his own flesh but nourisheth and cherisheth it even as the Lord the Church Paraphrase 29. And not to love a man's self and every part of that is unnatural and therefore every sensible man will love his wife as part of himself endevour her good as Christ doth the Churches with all the zeal imaginable 30. For we are note h members of his body of his flesh and of his bones Paraphrase 30. For he is the head of the Church and we are members of him 31. For this cause shall a man leave his father and mother and shall be joyned unto his wife and they two shall be one flesh Paraphrase 31. And this is the reason of that precept in the first creation that a man shall at marriage put off all other neerest relations so farre as to preferre this newly contracted relation before them all of two to make up one common person Gen. 2. 24. 32. This is a great mysterie but I speak concerning Christ and the Church Paraphrase 32. This place of Genesis is spoken literally of marriage but it hath also a divine secret mystical sense in it to denote first the forming of the Church after the manner of Eve out of Adams side Adam was alone God casts him into a dead sleep then takes a bone out of his side and makes a woman meet for him and she is the mother of all living So Christ being the second Adam and alone also he is cast into a dead sleep on the Cross and then out of his side the Church is formed and she becomes his spouse and so the mother of all living in the spirituall sense See Prosper de praediction l. 1. c. 1. Secondly the conjunction consequent to this marriage between Christ and his Church who are literally one flesh by Christ's assuming our nature upon him and mystically one body by the strict union which he hath made both by infusing his graces as the head to the members and obliging us to continue in him as members in union with and subjection to the head And so the Jewes themselves say of the taking Eve out of Adam's side that it was to signifie the marriage of the most highest God blessed forever who left his father in heaven saith Chrysostome to cleave to this wife this spouse of his the Church 33. Neverthelesse let every one of you in particular so love his wife even as himself and the wife see that she reverence her husband Paraphrase 33. The short is that by the law of our creation confirm'd and not disannulled by Christ and exemplified to us in his dealings with his spouse the Church every Christian husband is bound to account of his wife as of a great part of himself and accordingly to love and care for her and she back again as to the head behave her self reverently toward the husband Annotations on Chap. V. V. Offering The difference of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 offering and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifice is ordinarily observable see Heb. 10. where in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifice and offering v. 5. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Burnt-offering and sacrifice for sinne v. 6. where as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifice is certainly expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bodies of beasts wholly burnt upon the altar of which therefore no part came to the Priest Heb. 13. 11. so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oblation is the 〈◊〉 〈◊〉
it shall be for meat And c. 2. 22. God took out one of Adam's ribs and made it a woman And Adam said This is now bone of my bone and flesh of my flesh Therefore shall a man leave his father and his mother and cleave unto his wife and they shall be one flesh That by this rule of the Creation the Christian doctrine of the duties of husbands and wives is regulated appears Ma 19. 4. where to that question about Divorces Christ answers Have ye not read that he which made them at the beginning made them male and female and said For this cause shall a man leave father and mother c. What therefore God hath joined together let no man put asunder And so Mar. 10. 6. So 1 Cor. 6. 16. What know you not making this a special piece of knowledge that he which is joined to an harlot is one body with the harlot for they two saith he shall be one flesh And Ephes 5. 31. having said For this cause shall a man leave his father and mother and shall be joined to his wife and they two shall be one flesh he adds v. 32. This is a great mysterie collecting mysteriously or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to knowledge that is by the skill of interpreting mysteries of Scriptures all the conjugal love and union as between husband and wife so between Christ and his Church from that one passage in the Creation So 1 Cor. 11. 8 to prove that the wife is to be covered as a token of her subjection to her husband he saith For the man is not of the woman but the woman of the man neither was the man created for the woman but the woman for the man All which are but conclusions drawn by this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or mystical explication from those passages in the creation of man and woman And so it may be very fitly affirmed here of the several parts of the husbands duty to the wife they are all evidently conclusible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to knowledge or by explication of the hidden sense from the words in the Creation First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cohabiting contrary to the infusions of the Hereticks falsly called Gnosticks is the interpretation of the first part of Gods blessing Gen. 1. 28. in these words Be fruitfull and multiply and again of their two being one flesh And this Plato himself appears to have learned from the storie of the Creation writing in Convivio and his Dialogue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that antiently male and female were put together in one body and were after by Jupiter cut asunder concluding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one of us is the share of a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—ut asunder like the sole-fishes made two of one and this is the reason saith he that every one seeks out and desires a wife 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one the other part of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 endeavouring to reunite the divided parts to make one of two and so to cure the dismembred nature To which fable S. Chrysostome referres when he saith of man and woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are as two halves cut asunder Secondly The womans being taken out of the mans side doth not only with the Jewes in theirs but with Christ and his Apostles in their Christian Cabala signifie that the woman is dependent of the man unable to subsist without him from whence it follows here that he must provide for her honour or maintenance as being the weaker vessel see Noted Thirdly The womans being joined with the man in the dominion over the creatures Gods having given the fruit of the earth for food to them both in common or equally Gen. 1. 28 29. is a direct foundation of what is here added that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coheirs of the gift of life as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 life signifies the necessaries of life of which therefore the wife is in all reason to partake with him or if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be taken for life it self then it belongs to the Creation male and female created he them which is again a mystical proof or argument of conviction that they that partake of life equally should also partake of the necessaries of life To which we shall not need to adde a third acception of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 life for eternal or everlasting life which seems not to be looked on here See Note e. Ib. Honour The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinarily signifies maintenance so 1 Tim. 5. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honour that is maintain relieve the widows and so when the ruling elder is said to be worthy of double honour 1 Tim. 5. 17. that denotes such a proportion of maintenance above others as was wont to belong to the elder brother in the family So Act. 28. 10. of the Barbarians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they honoured us with many honours that is made us many entertainments when we were there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when we went away they brought us in all things for our use So in Cicero Medico honos debetur honour is due to a Physitian that is a reward or see And so Aristotle Rhet. l. 1. c. 5. among the parts of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honour reckons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gifts honorarie donatives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a gift is the giving a possession and a signe of honour So Num. 22. 37. Am not I able to honour thee that is to give thee mercedem a reward saith S. Hierome for so the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both honour and reward and also the necessaries or provisions in an army opes pecudes supellectilem omnem wealth cattel all kind of provision saith Schindler Jud. 18. 21. And so as the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both to despise and to take no care of so to take care of to provide for any is expressed by honouring So Mat. 15. 6. and shall not honour his father c. that is shall afford him no maintenance or relief see 1 Tim. 5. d. And so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to afford supplies or maintenance to the wife as being the weaker vessel taken out of and depending on him for the necessities of life Ib. Grace of life The several notions of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grace in the Sacred dialect have been often taken notice of See Note on Luk. 1 k. Act. 2. f. Heb. 13. d. Act. 18. â— All of them springing from that primarie notion of it for charity and liberality Thus is the word used 1 Cor. 16. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your charity or liberality to the poor Christians So Ecclus 17. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the charity of a man and c. 20. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the charities of fools for so it follows v. 14. The gift of a fool
〈◊〉 †If therefore ye have secular judicatures see v. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * those that are set at â—ought in the Church set those in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Is there so never a wise man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * a defect †that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Why are ye not rather defraâ—ded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †men of â—â—ordinate lusts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * contumelious persons see note on c. 5. k. †the violent see note on c. 5. h. * ye have been washed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †through 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * for me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †take away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †cleaveth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * they two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †cleaveth v. 16. * among you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †〈◊〉 fâ—r fornications 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * the 〈◊〉 which is due †by compast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * be at leasure for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †by reason of your not being able to 〈◊〉 †by way of adviâ—e not by way of 〈◊〉 * have not power over themselves see note b. †to be on sire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * I give 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †be separated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * be separated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †For the rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things I give mine own judgment not any precept of Christ's 'T is certain and by the precept of Christ which commands not to put away a wife but for cause of fornication to be resolved necessary that if any Christian husband have an heathen wife and she have a mind to live with him he should not put her away unbelief being no sufficient cause of divorce * hath been sanctified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †hath been sanctified * inslaved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †O husband 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †use means to become * take no care 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †but yet also i◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * For thâ— servant which is called in the Lord O 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ Are ye bought 〈◊〉 redeemd †be not ye made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * opinion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †I think this then to be good because of the necessity approaching to wit good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see note on Mat. 7. d. * woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †free from a Woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * that the time is now short or â—o henceforth short that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †they that have none 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * those that doe not weep see note on Rom. 12. b. †those that rejoice not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * those that possesse not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †those that use it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * to be without care or solititude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †and is distracted †the unmarried woman and the virgin takes care for * lay a snare in your way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †that you may decently waite * be above age and that this must be let him do that which he lâ—kes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the King's MS. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †hath stood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * determined this to keep 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †so that both he that marries doth well â—e that marries not doth better 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †to or for him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or wiâ—h the custome or common usage of the idol untill this time for the Kings MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or neither if we eat not doe we 〈◊〉 great matter nor if we eat do we come short for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †being weak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * confirm'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †or Thy brother therefore for whom Christ died growing sick through thy knowledg is destroyed for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * scandalize my brother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Ro. 5. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * My apologie to the◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †to carry about a sister woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or hâ—ve I onely and Barnabas 〈◊〉 power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †according to man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or in hope of partaking for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * eat of that which is holy or feed by the â—emple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †yet have I not written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †voluntary * I have been intrusted with a stewardship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †What then is reward to me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * use not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * obedient to the law of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †copartner of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * is a combatant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †observes a strict abstinence * fading †unfading * as not at uncertainties I so cuffe as not beating †I strike my body and get it under me leâ—t having been a herald to others my self should become a reprobaâ—e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 od 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * â— 1. p. 266. Or. 1. p. 19. par in Eth. l. 2. c. 2. Var. Hist l. 11. c. 3. in Joâ— c. 31. 1 * Bibl Paâ— Gr. to 1. p. 1035. C. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 321. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * in Hermot p. 219. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * But I would not have you ignorant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †that our fathers were 〈◊〉