ry

Cause he calls them his Fellow-Labourers and Fellow-Minifters. Nor is that Chofen Veffel afham'd to call a WOMAN Fellow-Minifter, but glories in it; for he looks not at the Nature of the Sex, but crowns the Will.

WHAT can equal the Glory of this Woman? • Where now are your Riches which you are so prodigal of? Where the Ornaments of your Faces? Where is your vain Glory? Learn to get the Ornament of this Woman, not what is about the Body; but the Ornament of the Mind; that which is never put off; that which is not put up in a Cabinet; but laid up in Heaven. Behold their Labour in Preaching; their Crown of Martyrdom; their Study in ufeful Things; their Af⚫fection to Paul, and their ardent Love to Chrift.

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*

Greet Mary who bestow'd much Labour on us. Again, the Woman is crown'd and extoll'd. Again, we Men are sham'd, nay, not only fham'd, but provok'd to Good. We are provok'd to Good by having fuch Women amongst us; We are fham'd in that we Men fhould be fo behind them. If then we will learn how they are fo adorn'd, we may afterwards come up with them. How then are they adorn'd? Hear O Men and Women! Not with *Eunuchs. • Bracelets and Necklaces, not with waiting-Men*

and Maids, not with Garments embroider'd • with Gold, but with the Labours and Pains they endur'd for the Truth. For he says, who beftow'd much Labour on Us. She did not then

labour

* βλέπε αυτων ἢ περὶ τὸ κήγυγμα πόνον, τὴν ἐν τῷ μαρ τυρίῳ σέφανον, τὴν ἐν τοῖς χρήμασι φιλοτίμιαν, τὴν πέρι Παν λον ἀγάπην, τὸ περὶ τον χρισὸν φίλτρων. Vide illorum circa Prædicationem Laborem, in Martyrio Coronam, in habitibus honeftatis Sudium,Dilectionem erga Paulum, ergaCkr i❤ ftum Amorem

་

• labour for her felf only, nor on the Score of her own Virtue (as many Women do now-adays, Fafting and lying on theGround) but for others, taking the Way of the Apostles and Evangelifts. Salute Andronicus and Junia my Kinsfolk. This feems to be spoken in their Praise, but

*

• what

* ουδ εἰς τὴν οἰκείαν, ὅ πολλοὶ καὶ νῦν ποιουσι γυναίκες, της έυουσαι, χαμενυουσαι, ἀλλὰ καὶ εἰς ἑτέρους, αποςόλων καὶ ευαγγελιςῶν ἀναδεξάμεναι δρόμους. πως οὖν φησί, γυναικὶ ἢ διδασκεν οὐκ ̓ επιτρέπω; δ ἐν τῷ μέσῳ προεδρίας αυτην και λύων, καὶ τὸ θρονο τε ἐν τῷ βήματι, ἐ τῇ λόγου τῆς διδασκα alas. Non erga feipfam folùm, neque erga propriam vir tutem; id quod multæ mulieres nunc qnoque faciunt, & je junantes, & humi jacentes, fed & erga alios, Apoftolorum & Evangeliftarum fufcepto Curfu. Quomodo ergo alibi dicit. Mulieri verò docere non permitto? praefidentiam quae fit medio Ecclefiæ illi prohibet, fedemque in Pulpito, non Doctrinæ Verbum.

ai

Chryfoftom fays, thofe Women were more fervent in their Zeal than Lions, partaking freely with the Apoftles in the Labours of Preaching, they likewife travell'd about with them, and adminiftred to them of other Things, and fo did Women follow Chrift also, and adminiftred to him of their Subftance, and were an Help to the Mafter. λcortar yap θερμότεραι αἱ γυναῖκες ἦσαν, δια εμεναι πρὸς τοὺς ἀποςόλους τοὺς ὑπὲρ τὸ κηρύγματος πόνους. Erant enim Mulieres ille leonibus ferventiores, participantes & cum Apoftolis in Laboribus Prædicationis Gratia fubeundis. Unde & fimul peregrinabantur cum illis, & reliqua adminiftrabant: & Chriftum quoque fequebantur Mulieres, quae ex fua fubftantia miniftrabant, adjumentòque erant Præceptori.

Behold, fays this zealous and good Man, what a deal of Fruit we have gather'd from thefe Salutations! What Trea fures fhould we have mifs'd, if we had not with our utmoft Diligence fcrutiniz'd into this Part of the Epiffle. But let fome wife Man come after us, who is more spiritual, and he may penetrate deeper and difcover more Pearls.

Vides quomodo non modicum fructum ex Salutationibus iftis tulerimus. Vides quantos Thefauros neglecturi fuiffe mus, nifi & hanc Epiftolæ hujus partem, quantum pro viribus noftris licuit, fcrutati effemus? Quod fi fapiens quifpiam & fpiritualis fuerit inventus, is & profundiùs introfpiciet, & plures Margaritas videbit.

what follows is much greater, And my FellowPrifoners. This is a magnificent Crown, a no<ble Testimony.

• AGAIN he extolls them, who are of Note amongst the Apostles, That they were Apostles is a great Thing, but confider what a great Encomium it is to be of Note amongst them. They < were of Note for their Labours and good Works. * O wonderful! How great was the Philofophy (or Heavenly Wisdom) of that Woman Junia, who was thought worthy of the Appellation of Apostle.

6

HE

He goes on with his Salutations to the WoMEN, Salute Tryphena and Tryphofa who labour in the Lord. Of the former he fays they labour'd much for Us; of these he fays, who ftill labour. This is no fmall Encomium to have labour'd much, and not only to work, but to labour. He also calls Perfis, beloved, fhowing by that, that fhe was greater than thefe, Salute, fays he, the Beloved Perfis: And he teftifies much on her Behalf, faying, who labour'd much in the Lord.

THESE Inftances are an evident Proof that Women labour'd in the Work of the Miniftry in the Days of the Apostles, and travell'd about with them for the Propagation and Spreading of the Gofpel, and alfo that their Labours were very much approv'd of by the Apostle Paul. And if the ninth Verse of the fecond Chapter of his first Epistle to Timothy, had been rightly rendred in our English Tranflation, we fhould have had an Apoftolical Direction or Injunction for Women to

pray

* Βαβαὶ, πόση τῆς γυναικὸς ταυτης ἡ φιλοσοφία, ὡς καὶ τῆς τῶν ἀποςόλων αξιωθῆναι προσηγορίας. Papa, quanta fuic Mulieris hujus Philofophia, ut & Apoftolica appellatione digna fit habita.

pray in all Places, lifting up holy Hands, as well

as Men.

1 Tim. il. verf. 8. Iwill, fays the Apostle, that Men pray every where, lifting up holy Hands without Wrath and Doubting. Verf. 9. In like Manner alfo, that Women adorn themfelves in modest Apparel, with fhamefaftness and Sobriety, not with broider'd Hair or Gold, or Pearls, or coftly Array. Ver: 10. But (which becometh Women profeffing Godliness) with good Works.

THIS Tranflation fays nothing of Women's Praying, tho' the Original Greek manifeftly requires that the Word pray fhould be apply'd likewife to the Women, and therefore it ought to have been tranflated in this Manner.

* Verf. 8. I will that Men pray every where, lif ting up holy Hands withoutWrath and Doubting. Ver. 9. In like Manner that Women pray, being adorn'd in modest Apparel, with fhamefastness and Sobriety, not with broider'd Hair, or Gold, or Pearls, or coftly Array. Ver. 10. But with good Works, as it becomes Women who profefs the Worship of God.

To prove that the Word pray ought in this Manner to have been apply'd to the Women in the Tranflation, we have the Authorities of feveral able and learned Men, and particularly Chryfoftom, Oecumenius and Theophilait, who were Greeks, and confequently must know the true Import and Meaning of the Original Greek, better than our English Translators could pretend to do.

CRY

σαύ

* I Tim. Ch. ii. ver. 8. Βούλομαι οὖν προσευχεσθ ι τοὺς ἄνδρας ἐν παντὶ τίπῳ, ἐπαίροντας οσίους χειρος χωρὶς ὀργῆς καὶ διαλογισμοῦ ver. ; τως καὶ τὰς γυναῖκας ἐν κατασίλη κοσμίω, μετὰ ἀἰδοῦς καὶ σωφροσύνης κατά μεῖν ἑαυτά, μὴ ἐν πλέγμασιν, ἤ χρυσῷ, ἤ μαργ ρίταις, ἢ ἱματισμῶ πολυ τελεῖ 'er. 10. αλλ (ὁ πρέπει γυναιξὶν ἐπαγγελλομέναις θεοσοβείαν) δὲ ἔρά I car agatur.

CHRYSOSTOM interprets the Apostle's Words thus. •* In like Manner alfo, I will, fays he, ⚫ that the WOMEN appear before God without Ver£9. • Wrath, without Doubting, and have holy • Hands.

+OECUMENIUS, In like Manner alfo the Women, fupply, I will that they lift up holy Hands ⚫ without Wrath and Doubting. But he requires fomething more of the WOMEN that they clothe ⚫ themselves decently or modeftly.

6

*THEOPHILACT interprets the ninth Verse thus. • In like Manner alfo the Women, I will, fays he, that they lift up holy Hands without • Wrath and Doubting:

**AND Grotius, whofe Knowledge in the Stile of the Original Greek was, we believe, not inferior to any of our Translators, explains the ninth Verse thus. • In like Manner I will that Women

*Chryfoftomi in 1 Epift. ad Timoth. Cap. 2. woaútws nat τὰς γυναικας βέλομαι φησι, θεῷ προσιέναι, χωρίς ὀργῆς, χωρίς διαλογισμοῦ, ὁσίους χείρας ἔχειν,. Similiter, inquit, & mulieres orare volo abfque ira & difceptatione, purafque in cœlum manus intendere.

+ Oecumenii in 1 Epift. ad Timoth. Comment. doautas καὶ τὰς γυνάικας, τουτέςι βουλομαι ὁσίας αίρειν χεῖρας χωρὶς ὀργῆς καὶ διαλογισμου, πλέοντι ἀπαιτεῖ παρὰ τῶν γυναι κῶν, τὸ ἐςολίθαι κοσμίως. Confimiliter & Mulieres, puta, volo ut pias attollant manus abfque ira & difceptatione. Sed amplius quiddam à mulieribus requirit, ut decenter ornentur five modeftè.

* Theophilacti in 1 Epift. ad Timoth. Comment. woLUTUS καὶ τὰς γυναῖκας. βουλομαι, φησί, και αυτας χωρὶς ὀργῆς καὶ δι αλογισμοῦ ὁσίους χειρας αίρεῖν. Similiter & Mulieres, volo, inquit, & ipfas fine ira & difceptatione fantas manus attollere.

** Grotii Annotat. in Epift. ad Timoth, woaúras naì rás Juvainas. Similiter & Mulieres, nempe, precari volo. Hac in parte juris pares funt, utriufque Sexùs preces Deus exaudit. Pro utroque Chriftus eft mortuus, Gal. iii. 28,