to be covered in the Church because it was comely and according to the institute of nature v. 13 14. As for the following words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I conceive they are properly expounded either by or because of the Angels that is by or because of the Law of their creation or the ordinance of God who in the first creation did create them in that order by the Ministery of Angels and at the same time by the same Ministery of Angels did impose this Law of subjection upon the woman of which the Apostle maketh mention 1 Cor. c. 14. v. 34. where the woman is commanded to be under obedience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Law saith Which Law all Expositors agree to be that in Gen. c. 3. v. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he shall rule over thee And this was most certainly given by the Ministery of Angels as was that of Moses Act. c. 7. v. 53. Gal. c. 3. v. 19. Heb. c. 2. v. 2. For all the external works of God are done and executed by the Ministery of Angels whereof you may see more at large in Note on Acts c. 7. v. 35. In conclusion this Interpretation doth flow so naturally from the words and hath so little need of any Forreign help for its explication that I have a very strong presumption it s the true and genuine V. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In most books if not in all the comma is after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and accordingly Translated But that reading and version 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Propriam caenam praesumit in edendo In eating every one taketh before other his own supper is surely not only harsh unto the ear but incommodious also as to the sense For remedy whereof I have thought it better to distinguish after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it being as to the trajection of the copulative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so frequent in the New Testament I cannot but wonder at those that make any scruple of it especially if it help us to an apter sense and prevent an insolence of speech as it doth in this very place Unusquisque enim praesumit caenam propriam in edendo hic quidem esurit ille vero satur est For every one taketh his own supper before hand and in eating one is hungry and another full So as the sense and coherence with the verse next going before and following after and with v. 33 34. is plainly this When therefore ye come together in one place that is into the Church it is not to eat the Lords supper that which ye do for every one taketh and eateth his own supper first before others are come together and so when ye eat one is hungry and another full The rich are full but the poor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who have no supper of their own are hungry It seems there was a custom among the richer sort of the Corinthians to anticipate the Lords supper by eating every one their own which they brought with them privately before the poorer sort were come together But this he tells them was not to eat the Lords supper and therefore he goeth on to reprove them What have ye not houses to eat and drink in but you must surfeit and debauch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here or despise you the Church of God and shame 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them that have no suppers What shall I say unto you shall I praise you in this I praise you not And so at length after a digression to another discourse concerning the Lords supper to v. 33. he returneth again to this which he concludes with a short monition Wherefore my brethren when ye come together to eat that is the Lords Supper tarry ye one for another and if any man hunger let him eat at home that ye come not together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for your condemnation that is so as you may be blamed for so doing C. 12. v. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Arabick Interpreter seems to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Distribuens unicuique quod ei proprium est prout vult Dividing to every one what is proper to him as he will Rather Dividens propria i. e. sua unicuique c. Distributing his own gifts to every one as he will which is more suitable to the sense and to propriety of speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it s said v. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are diversities of Gifts but the same spirit And immediately before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haec autem omnia operatur unus atque idem spiritus But all these worketh that one and the self same spirit dividing his own to every one as he will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ut dominus Deus Theophylact. They are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Distributions or as we Translate it the Gifts of the holy Ghost according to his will Heb. 2.4 See Joh. 3.8 V. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These words are better conjoyned and distinguished with those that follow v. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Have all the power of working Miracles have all the gifts of healing repeating the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as common to both For surely it is not proper to say are all powers to work Miracles as necessarily we must if we refer the words to those that went before C. 13. v. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Certainly these words are rendred best by a vulgar Metathesis And now abide these three Faith Hope and Charity but the greatest of these is Charity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which happens very frequently to wit that Comparatives are taken instead of the Superlatives as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socrates was the wisest of all men and so you have c. 15.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The most miserable of all men C. 14. v. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui loquitur linguâ exoticâ non loquitur hominibus sed Deo nemo enim intelligit spiritu vero loquitur mysteria For he that speaketh in an unknown tongue speaketh not unto men but to God for no man understandeth him but with his breath he speaketh mysteries That with his voice he speaketh hidden things which are not understood of them who are but Ideots and understand no other then their mother tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place as spiritus likewise is taken as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often taken in the Hebrew for halitus breath the organ of the voice Metonymically for the voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the voice is from the lungs as Hippocrates yet not immediately but by the mediation of the breath which is caused by the lungs and so Hesychius 〈◊〉 〈◊〉 〈◊〉
〈◊〉 〈◊〉 〈◊〉 in the Passive voice in the Plural and Mark 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Singular Number in the Active voice Both whom Luke interprets in a word Synonymous For in Hesych and Phavor you shall find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So as the one place must in all reason be an Expositor to the other which mention all the same time place and thing V. 29 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the present for the future as in Matth. c. 26. v. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will keep the Passover at thy house 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is surely more then in danger as it is exprest in the English for its possible to scape from danger but he shall never have forgiveness neither in this world nor in that to come Matth. 12. v. 32. It were better therefore rendred guilty of or subject to eternal damnation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesych The sense of the whole is this Because they said he had an unclean spirit therefore our Saviour tells them that whosoever sinneth against the holy Ghost shall never have forgiveness but is guilty of eternal damnation that is bound to suffer eternal judgment For their sin was therefore unpardonable because they said it of set malice who when they could not but acknowledge that the miracles he wrought were done by the operation of the power of the divine spirit did notwithstanding against the very dictates of the holy Spirit to their conscience say he did them by the Devil and by the Prince of the Devils meerly out of spight to the end they might turn away the people from following of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obligatus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obligatio Gloss Vet. C. 4. v. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cum autem se tradat fructus But when the fruit offers or shews it self that is ready to be reaped For it is not properly called fructus fruit dum fruendo sit paratus till it be ready to be reaped and gathered into the barn as Varro and Donatus observe Then doth a man immediately put in his sickle for the harvest is come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phavor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fruit comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to dry which being ripe is so dry as that it will grow no more with any wet So that properly the corn is not called fruit till it be so ripe that it will grow no more and then t is time for the Husbandman to put in his Sickle C. 7. v. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye fairly reject the commandment of God It is spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abusively by way of Irony Or it may be read with an interrogation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he said unto them Do ye well to reject the commandment of God that ye may keep your own tradition C. 9. v. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elias quidem veniens primo consummat omnia etiam quomodo scriptum est de filio hominis ut multa patiatur pro nihilo habeatur Elias verily coming first finisheth all things even as it is written of the son of man that he may suffer many things and be set at nought Concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Matth. c. 17. v. 11. V. 22 23 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Interpreters in this place for the most part pass by the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which methinks there is an Emphasis by no means to be pretermitted That therefore the Emphasis may not be lost neither the Syntax violated I would have the words distinguished as above and Translated thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Sed si quid potes succurre nobis miserescens nostri Jesus vero dixit ei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 si potes crede tu omnia credenti possibilia But if thou canst do any thing have compassion on us and help us But Jesus said unto him If thou canst do thou believe all things are possible to him that believeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here taken materialiter or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and supposeth the matter whereof it was spoken and that was a question of the power of Christ For the Father having before brought his son to his Disciples who could not heal him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of their unbelief as our Saviour tells them Matth. c. 17. v. 14. doubted probably whether Christ himself could do it and therefore put the question to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if thou canst do any thing for thy Disciples cannot have compassion on us Whereto our Saviour replies shortly by way of objurgation or exprobration as it were upbraiding his incredulity with indignation as if he should say What dost thou doubt whether I can or no dost thou say if thou canst believe thou and despair not of my power for all things are possible to be done for him that believeth They are the words of our Saviour to the Centurion As thou hast believed so be it done unto thee Matth. 8.13 see the like c. 9. v. 22 and 29. and elsewhere And that this is so the following words do strongly argue For immediately the Father of the child being struck with the Reprehension cried out and said with tears Lord I believe help my unbelief It was the only time that ever question was made to Christ of his power by any who came to be healed of him whose common address was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord if thou wilt thou canst make me clean Matth. c. 8. v. 2. or as it is v. 8. Speak the word only and my Servant shall be healed No question of his power but they implored his will and therefore no marvail at all if Christ upbraided here the Father of the child for his incredulity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the accent may be either the first Aorist of the Imperative mood of the middle voice or the Infinitive of the Active understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as is often frequent C. 11. v. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nondum enim erat tempus ficuum For the time of Figs was not yet If ever that famous Person said any thing to the purpose certainly his emendation here is very opportune by changing of the accents the aspirate into a dence for the accent is not of the Author and reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is so very frequent Ubi enim erat erat tempus Ficuum For where he was was the time of Figs. And so this History doth perfectly square if applied to the Jews of whom it was reasonable for God to expect some fruit if from any place in the world for there was even an inexcusable time for Fruit. But it had been very hard for Our Saviour to have curst the innocent Tree if in that place at that time had not been the time of
the Chaldaeans c. and they shall gather the captivity as the sand v. 9. So as without question this denuntiation of the Prophet was here directed to the Jews whom he here calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 despisers that they should behold and with astonishment admire the work of the Lord which he was to do in their days so as for very amazement and consternation they should seek to hide themselves and wish the very hills would come down and cover them from the dreadful wrath which was to come And least this fate should now come again upon the Jews the Apostle bids them in this place beware in the foregoing verse foresignifying the fearful Destruction of Jerusalem then near at hand V. 48. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et crediderunt quotquot erant praeordinati ad vitam aeternam as the Old Latin Ordinati as Beza but in the same sense as we Translate it also And as many as were ordained to eternal life believed But this is but a harsh and unusual version of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being no where to be found in that sense neither doth it agree with the sense of Scripture as many are of opinion And truly I for my part doubt whether all that then believed were praeordained to eternal life might there not be some Apostates I am sure there is nothing to oblige my faith thereto I conceive no more then those which in Corinth are called Saints who surely believed also otherwise the Apostle would never have called them Saints neither had they been reputed part of the Church which was in Corinth who I suppose there is no man will affirm were all saved as are in their sense those who were preordained to eternal life That therefore this place may bring no weight to the establishing of so controverted a sense of which there will never be an end of disputing till Elias comes why may not these words be better distinguished and Translated thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et crediderunt quotquot convenerunt in vitam aeternam And as many as were met together believed in eternal life The Jews held themselves unworthy of eternal life by putting the word of God from them v. 46. But the Gentiles when they heard it they were glad and glorified the word of the Lord and as many as were met together believed in eternal life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being taken in the same sense with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word was used v. 44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one of the articles of our Creed the very subject of the Apostles preaching Joh. c. 17. v. 3. And as for the interpretation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is not unsuitable to the place no more is it new without Authority For the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is frequently by the LXX Translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convenio and congrego is also by them Translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. c. 29. v. 43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et conveniam ibi filiis Israel Pagnin And there I will meet with the children of Israel as in our own Translation And though some perhaps may say that this was a mistake in the Seventy Interpreters which yet is but spoken of free cost for Aquila Symmachus and Theodotio Translated so likewise or that they meant praecipiam as their Latin Interpreter would have it certainly the genuine sence of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath in it something near of kin to our Interpretation For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in ordine colloco to place in order so as it aborreth not from our sence to say And as many as were placed in order to hear the word of God believed in eternal life or as many as were instructed according to the force of the word praecipiam that is as many as were instructed in what the Apostle taught them Nor can I be otherwise perswaded but that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must necessarily be construed with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what sense soever is put upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 C. 14. v. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That is as some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And when they had appointed them Elders or as others When they had ordained them Elders in the Ecclesiastical sense as it is at this day used But which of these two is the truer or more proper in this place is no small question If I may speak with liberty after a serious disquisition I cannot but profess I totally assent to them who would have Luke here mean 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having appointed and not Ordained in the other sense For I am not convinced with Argument or Testimony so as to believe that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did by it self alone at that time or many years after signifie either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Imposition of hands or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consecration So that all which Zonaras affirms concerning the true acception of this word in the beginning of his Scholia upon the first Canon of the Apostles to what end or by what impulse soever I think is very really right and true Whose words because they fully express my meaning and that they may be better understood by other Authorities which I shall alledge I have thought fit here to set down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Now adays a course of prayers and invocation on the holy Spirit when one is initiated into the Priesthood and receiveth consecration is called Cheirotonia from thence so termed because the Bishop extends his hand over him whom he blesseth when he is chosen into holy orders But Anciently the choice or suffrage was called Cheirotonia For when it was lawful for the multitude in their Cities to choose their Priests or Bishops the multitude met together and some chose one man some another but that it might appear whose suffrage won they say the Electors did use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to stretch forth their hands and by their hands so stretched forth or up they were numbred who chose the one and who the other And him who was Elected by the most suffrages or voices they placed in the high Priesthood that is made him Bishop And from hence was the name of Chierotonia taken which also the Fathers of the Councils are found so to have used calling their suffrage Cheirotonia An example whereof he bringeth out of the fifth Canon of the Council of Laodicea And thus far Zovaras From whom it manifestly appears that the word Cheirotonia in the Ecclesiastical sense as it is now used of Ordination was then new and borrowed long after the Apostles times And to prove this yet more fully laying aside and barring all suspected and questionable Authorities let us do it with such Testimonies of Primitive writers whose Authority is sound and received of all Beginning first with
scire quicquam inter vos nisi Jesum Christum eumque crucifixum For I determined not to know any thing among you but Jesus Christ and him crucified But to confess my ignorance I profess I do not comprehend the meaning of this expression I had rather thought the Apostle intended to tell the Corinthians what was necessary for them to know and not for himself Some therefore seeking to avoid the inconvenience of this phrase would have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to preach or to declare but that signification is surely strain'd too far from the genuine sense and common use of the word to deserve acceptance That the interpretation may be fitted to a better sense the use of words and Grammatical construction I think we may more rightly say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an elleiptical expression instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like to that in the Hebrew Habak c. 1. v. 5. as it is usually read and Translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Videte intergentes Behold among the Heathen that is ye who are among the Heathen or behold ye Heathen Or in Luk. c. 21. v. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And some of you shall they cause to be put to death Or Joh. c. 6. v. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dixerunt ergo discipuli as the Old Latin Then said some of his disciples And so we may render it with very good sense Non enim decrevi eos qui inter vos sunt aliquid scire nisi Jesum Christum eùmque crucifixum For I determined not that you or those that are among you should know any thing but Jesus Christ and him crucified And therefore he saith He came not with excellency of speech or wisdom but in weakness and in fear not with the perswasive words of human wisdom but in the demonstration of the spirit and of power V. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sapientiam loquimur in perfectis We speak wisdom in things that are perfect He speaks not of persons meaning the Corinthians whom in the following chapter v. 1. he calls babes in Christ so far were they distant from perfection but rather in things that are holy or sacred For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesych and Phavor So Heb. c. 2. v. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make perfect and to sanctifie or consecrate are all one It is a manner of speech peculiar to this place My speech and my preaching was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the perswasive words of humane wisdom but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the demonstration of the spirit We speak wisdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in things sacred or holy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a mystery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in words taught of the holy spirit Through the whole series of his discourse in this chapter there is no mention of to whom he spake but of what or how he spake to wit of things sacred and mysterious which eye hath not seen nor ear heard nor hath entred into the heart of man v. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à Dionysio vocatur vis divina operans in sacris Ecclesiasticis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacro consecro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. appellat baptismum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicebant eximia vel sanctiora vel Justa Bud. com ling. Grae. p. 624. 625. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was with the Athenians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lawful oath Andocides in the same place C. 3. v. 12 13 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The sense of this place is this If any Minister of the Gospel shall build upon this foundation which is Jesus Christ gold silver or pretious stones that is a pure solid and stable doctrine concerning the Faith of Christ or hay wood and stubble that is a frail fading and temporary doctrine what ever it be the day shall declare it when the fire of trial cometh what every mans work is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fire of persecution shall try In that day they who were builded on the pure and solid doctrine of Faith shall remain stedfast and so the Minister shall receive his reward to wit the perseverance of his disciples but they who were faintly rooted in the Faith when the trial of persecution cometh immediately fall away and become Apostates from the Faith and so that Minister shall suffer loss he shall lose his labour and the reward of his pains but he himself shall be saved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But so as he pass through the fire of persecution with constancy and steddiness to the Faith himself Upon this account it was that St John after he had forewarned the Elect Lady and her Children of the deceivers and the Antichrist who were entred into the world gives them this farther caution 2 Ep. v. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Videte vosmetipsos ne perdamus quae operati sumus sed ut mercedem plenam accipiamus Look to your selves that we loose not those things which we have wrought but that we may receive a full reward Not as in the Vulgar Latin and some Greek copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Videte vosmetipsos ne perdatis quae operati estis sed ut mercedem plenam accipiatis Whereby the allusion to St Paul is wholly lost See Philip. c. 2. v. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verbum vitae firmiter tenentes Holding fast the word of life Ut gloriari possim in die Christi That I may glory in the day of Christ. Behold the reward of Paul the perseverance of the Philippians in the word of life C. 4. v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Litterally of mans day but the sense is the Judgment of man In our language we call him a Days man that is chosen an Vmpire to judge between party and party probably from the Latin phrase à dicendo diem from appointing a day in which the Days man was to give his judgement C. 5. v. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quid enim mihi de iis qui foris sunt judicare Nonne de iis qui intus sunt vos judicatis eos vero qui foris sunt judicat Deus Tollite ergo sceleratum istum ex vobis ipsis For what have I to do to judge them that are without Do not ye judge them that are within but them that are without God judgeth Therefore put away from among you that wicked person This reading and Translation do neither agree with the context nor with the scope of the Apostle whose main business is in this Chapter to reprove the Corinthians because they had not judged the incestuous person who was a brother and within the Church as they ought to have done and in the next