[But these, [Greek or Hebrew]] the Seducers spoken of in the Context, [speak evil, [Greek or Hebrew]] take liberty to belch out their reproaches [of the things they know not] what are those things? Some say, the Dignities before spoken of; others the Mysteries of the Christian faith: For the former opinion, that clause may be alleged, vers. 8. [Greek or Hebrew] speaking evil of dignities; and so it will imply that they were ignorant of the nature of Angels, with whom they pretended so great a familiarity; as to know their courses, services, *conjugations; or else of the nature of Church-Ordinances, they taking upon them to speak so reproachfully of the Offices which God hath set in the Church: or of the nature of civil power and Magistracy, they allowing themselves in such intemperate Language: But for the latter opinion, the universal Particle in the Text, [Greek or Hebrew], Whatsoever things they know not; so Peters phrase is general, 2 Pet. 2. 12. But these as natural brute beasts, made to be taken and destroyed, speak evil of the things they understand not: The scope of both these Apostles being to set out these deceivers as ignorant and brutish sensualists; and yet under a pretence of great and more curious knowledge than others had (wherefore they were called Gnostics) for my part, I shall interpret the clause generally of their ignorance in all ⟨p. 394⟩truly spiritual matters, which was bewrayed in that they did deliver their sense in matter of Magistracy, and Church Ministries, with some impudence and reproach, [But what they know naturally, as brute Beasts, in those things they corrupt themselves] before I come more particularly to open the words, let me tell you, that there is some difference about that clause [as brute Beasts] to what part of the sentence it is to be referred; if to the former part, thus [What they know naturally, as brute beasts] then the sense will be that knowledge which they have in common, with the beasts: man is in part an Angel, in part a Beast; in his reason, and upper part of the soul, he resembleth an Angel; and in his appetite and senses, a Beast. What they know by their senses and brutish desires; that will be the sense, if you allow of this first reference: If to the latter part, thus, [in those things as brute beasts they corrupt themselves] then it will suit with the parallel place in Peter, 2 Pet. 2. 12.
[But these, 〈non-Latin alphabet〉] the Seducers spoken of in the Context, [speak evil, 〈non-Latin alphabet〉] take liberty to belch out their reproches [of the things they know not] what are those things? Some say, the Dignities before spoken of; others the Mysteries of the Christian faith: For the former opinion, that clause may be alledged, vers. 8. 〈non-Latin alphabet〉 speaking evil of dignities; and so it will imply that they were ignorant of the nature of Angels, with whom they pretended so great a familiarity; as to know their courses, services, *conjugations; or else of the nature of Church-Ordinances, they taking upon them to speak so reprochfully of the Offices which God hath set in the Church: or of the nature of civil power and Magistracy, they allowing themselves in such intemperate Language: But for the latter opinion, the universal Particle in the Text, 〈non-Latin alphabet〉, Whatsoever things they know not; so Peters phrase is general, 2 Pet. 2. 12. But these as natural bruit beasts, made to be taken and destroyed, speak evil of the things they understand not: The scope of both these Apostles being to set out these deceivers as ignorant and bruitish sensualists; and yet under a pretence of great and more curious knowledge than others had (wherefore they were called Gnosticks) for my part, I shall interpret the clause generally of their ignorance in all ⟨p. 394⟩truly spiritual matters, which was bewrayed in that they did deliver their sense in matter of Magistracy, and Church Ministries, with some impudence and reproach, [But what they know naturally, as bruit Beasts, in those things they corrupt themselves] before I come more particularly to open the words, let me tell you, that there is some difference about that clause [as bruit Beasts] to what part of the sentence it is to be referred; if to the former part, thus [What they know naturally, as bruit beasts] then the sence will be that knowledg which they have in common, with the beasts: man is in part an Angel, in part a Beast; in his reason, and upper part of the soul, he resembleth an Angel; and in his appetite and senses, a Beast. What they know by their senses and brutish desires; that wil be the sense, if you allow of this first reference: If to the latter part, thus, [in those things as bruit beasts they corrupt themselves] then it will suit with the parallel place in Peter,
- *[Greek or Hebrew], Vide Iraeneum.〈non-Latin alphabet〉, Vide Iraeneum.
