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St. MATTHEW's Gospel. The second Epiftle. of Cle
· MENS ROMANUS to the Co
• rinthians. him will I confess before my men, him will I confess before father, which is in heaven. my Father.. . ΙV. Ch. vii. 21. Ου σας και ΙV. Ch. iv. Λέγει γαρ, ου λέγων μοι, Κύριε, Κύριε, εισελεύ- σας και λέγων μοι, Κύριε, Κύριε, σωσεται εις την βασιλείαν των έρανών, θήσεται, αλλά ο ποιών την δικαιαλλ' ο ποιών το θέλημα τε πατρός οσύνην : i. e. For (the Lord) les tõ év épævoãs: i. e. Not every faith, Not every one that faith one that faith unto me, Lord, unto me, Lord, Lord, sall be Lord, sall enter into the king- saved, but he that worketh dom of heaven, but he that righteousness. doth the will of my Father, who is in heaven. .
V. Ch. vii. 23. Ουδέποτε V. Ch. iv. Υπάγετε απ' έγνων υμας αποχωρείτε απ' εμέ, εμέ, εκ οίδα υμάς, πόθεν έσε, έροι εργαζόμενοι την ανομίαν : i. e. I γάται ανομίας: i. e. Depart from never knew you ; depart from me, I know ye not whence ye me, ye that work iniquity. are, ye workers of iniquity, .
This seems to be a citation, like that above out of the first Epistle, No. 2, if it was not taken out of Luke, (fee the Appendix to Vol. Ι. p. 412, 415.) the words σόθεν έτε being in Luke xiii. 27.
and not in Matthew. VI. Ch. . 16, 26, 28. VI. Ch. ν. "Εσεσθε ως αρνία "Ιδε, εγώ αποστέλλω υμάς ως πρό- εν μέσω λύκων.--Μη φοβείσθωσαν βατα εν μέσω λύκων"-26. Μή αν τα αρνία τές λύκος μετα το αποφοβηθήτε αυτές"-28. Και μη θανείν αυτά και υμείς μη φοβείσθε φοβήθητε από των αποκτεινόντων το τές αποκτείνοντας υμάς, και μηδεν σώμα, την δε ψυχήν μή δυναμένων υμίν δυναμένες ποιείν αλλα φοαποκτείναι φοβήθητε δε μάλλον η βείσθε τον μετα το αποθανείν υμάς δυνάμενον και ψυχής και σωμα έχοντα εξεσίαν ψυχής και σώματος, απολέσαι εν γεέννη: 1. e. Behold, το βαλείν εις γεένναν πυρός : 1. e. I send you forth as sheep in the ye hall be as lambs in the
St. MATTHEW's Gospel. The second Epiftle of CLE
MENS ROMANUS to the
Corinthians. midst of wolves - 26. Fear midst of wolves :--Let not the them not therefore;— 28. And lambs fear the wolves after fear not them which kill the death, and do not ye fear those body, but are not able to kill the who (can) kill you, and (afterJoul; but rather fear bim, wards) can do you no harm; which is able to destroy both but fear him who has power, Joul and body in hell.
after your death, to cast both foul and body into hell fire.
In the midst of this paffage there is a question of Peter to Christ, viz. What if the wolves should tear in pieces the lambs ? but concerning this, see the Appendix to
Vol. I. p. 413,415. VII. Ch. xvi. 26. Té gap VII. Ch. vi. Té yop rò per ωφελείται ανθρωπG-, εαν τον κόσ- λος, εάν τις τον όλον κόσμον κερδήση, Mov Őrov regoson, any de fuxir autó thy de luxo empoton; i. e. For Smuw.; i.e. For what is a man what will it profit a man, if he profited, if he should gain the mould gain the whole world, whole world, and lose his own and lose his own foul? Soul?
VIII. Ch. xii. 50. "Osis VIII. Ch. ix. Kai gaip die gang år wonon sò gáanuce ti wan Tero Kúpoos ideapoí us Stol riaw, τρός με το έν έρανούς, αυτός με οι ποιέντες το θέλημα τα πατρός adapos, xai adenone xei juhtup me: i. e. For the Lord hath isiv: i. e. For whosoever fall. faid, They are my brethren, do the will of my Father which who do the will of my Father. is in heaven, the fame is my brother and sister and mother.
St. MATTHEW's Gospel. The Shepherd of HERMAS.
I. Ch. v. 28. But I say I. Lib. I. Vif. i. §. 1. An unto you, that whosoever look non videtur tibi, viro justo eth on a woman to lust after rem iniquam effe, fi ascenderit
St. MATTHEW's Gospel. The Shepherd of HEŘMAS. her, hath committed adultery in corde mala concupiscentia ? with her already in his heart. i. e. Does it not seem to you
to be a fin, for a good man to . . have luftful inclinations in his
beart? N. B. The Greek of Hermas He who confiders that this
not being extant, but only is said by a woman, who exa Latin Version, I judged pressly in the words before there could be no necessity charges Hermas with fin aof inferting St. Matthew's gainst God and her, not for Greek.
fornication (for this he denies), but for having desired or having in his heart lufted after her, will easily see there is a reference to Christ's
words. ; II. Ch. x. 32, 33. Whofo II. Lib. i. Vif. ii. s. 2. • ever therefore shall confefs me Juravit enim Dominus per
before men, him will I confefs Filium suum: qui denegaverit also before my Father which is filium et se, despondens vitam in heaven : but whosoever shall illius, et ipse denegaturus eft deny me before men, him will I illum, in advenientibus dies also deny before my Father: bus. li autem qui nunquam which is in heaven.
denegaverint, ob nimiam mia sericordiam propitius factus eft illis; i. e. The Lord hath sworn by his Son, that who. foever shall deny his Son and him, being afraid of his life, he will also deny him in the world to come; but those who Jhall never deny him, he will then of his great mercy, receive
them into his favour. III. Ch. xiii. 21, 22. Yet III. Lib. i. Vif. iii. §. 6. bath he not roct in himself, Hi sunt habentes quidem fibut dureth for a while ; for dem, habentes autem et divi
St. MATTHEW's Gospel. The Shepherd of HERMAS. when tribulation or perfecution tias hujus feculi ; cum ergo ariseth because of the word, by venerit tribulatio, propter diand by he is offended; he also vitias fuas et negotiationes abthat received the ward among negant Dominum; i.e. They the thorns, is he that heareth are perfons profesfing Chrifta the word, and the care of this ianity (i. l. who own the world and the deceitfulness of word), but having also the riches choak the word, &c. riches of this world, when tri
bulation ariseth (on account of the word), by reason of their riches and worldly cares they deny the Lord, or (which is
the same) are offended. IV. Ch. xxvi. 24. Wo IV. Lib. i. Vif. iv. §. 2. unta that man-it bad been Væ iis-melius erat illis non good for that man if he had nasci ; i. e. Wo unto themnot been born.
for it had been better for these men they had not been born. :
The phrase is evidently
borrowed from St. Matthew. . V. Ch. v. 28. I say unto V. Lib. ii. Mandat. iv. §. you, that wbosoever looketh on 1. Non ascendat tibi cogia woman to lust after her, tatio cordis de alieno matrimohath. committed adultery with nio, aut de fornicatione ; hæc her already in his heart. enim parit peccatum magnum.
-Si enim hæc cogitatio in cor tuum ascenderit tam mala, magnum peccatum facis ; i. e. Let not any purpose be entertained in thy mind of committing adultery, or fornication, for even this purpose produceth a great fin.-And if such evil purpose be in thy mind, thou committeft great fin. See above out of this book of Hermas, No i.
St. MATTHEW's Gospel. . The Shepherd of HEŘMAS. - VI. Ch. xix. g. Whofon VI. Lib. ii. Mandat. iv. ever shall put away his wife, §. 1. Si permaníerit in vitio Except it be for fornication, fuo mulier-dimittat illam and shall marry another, come vir, et vir per fe maneat. mitteth adultery; and whofo Quod fi dimiferit mulierem marrieth here which is put fuam, et aliam duxerit, et ipfe away, doth commit adultery. moechatur-propter hoc præSee Matt v. 23. i . ceptum eft vobis, ut coelibes
i. maneatis, tum vir, tum mu
lier ; potest enim in hujuf. modi pænitentia effe ; i, e.
If a wife shall persist in adul. ; ... terous practices, a husband may
put her away, and live alone ; bat if he jhall marry another womari, he.cammittetha adultery—
. Mr. Nye has in part obferved this place of Hermas, and says, no doubt it was taken from St. Luke xvi. 18. See his Defence of the Canon
against Amyntor, p. 48. VII. Ch. xxi. 22. All VII. Lib. ii. Mandat. ix. things whatsoever ye shall ask „Tolle. a te dubitationem, et in prayer, believing (i. e, as nihil omnino dubites -pete in ver. 21. not doubting), ye fine dubitatione — petitionem Strall receive.
animæ tuæ adimplebit-ex omnibus petitionibus tuis nihil deerit tibi, fi fine dubitatione petieris a Domino ; i. e. Remove from thee all doubting, and doubt not at all-alkwithout doubting (or in faith), and (God) will grant thy requests -all things whatsoever thou halt ask shall be given thee, if