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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A79937	Clement, the blessed Paul's fellow-labourer in the Gospel, his first epistle to the Corinthians: being an effectuall suasory to peace, and brotherly condescension, after an unhappy schism and separation in that Church. From whence the understanding reader may receive satisfaction concerning the businesse of episcopacy, or presbytery, as it stood in the age of the Apostles, and some time after. The ancient'st writing the Church hath, and the onely extant to that purpose, next to the divinely-inspired Scriptures. And being made good use of, may prove a remedy against the breaches and sad divisions of these distracted churches and times.; First epistle of Clement to the Corinthians	Clement I, Pope.; Burton, William, 1609-1657.	1647 (1647)	Wing C4629; Thomason E396_24; Thomason E396_25; ESTC R201660	59,432	63

in Libros Salomonis it doth not so absolutely for I take not upon me now to examine it or how neer the stile is to Philo's conclude that this Book was never extant in the Ebrew though lost it seems before Jerom's time which might perhaps have been occasioned by this Greec version thereof by some of the Hellenists or Jewes of Alexandria it may be Philo himself For Philo's Legation to Rome was under Caius Caligula th' Emperour and unto him in behalf of his Country-men before which many years he might have publisht that Book in Gr. if ever he did it yea by far the greater part of an Age before this Epistle was written But neither do learned men of later times incline to beleeve that it is of Philo's writing To name onely the most learned u Hugo Grot. de Satisfact Christ c. 1. p. 20. Grotius for all He indeed acknowledgeth him whoever it was that wrote it Praestantissimum Scriptorem and although not in the Ebrew Canon Venerandam tamen habet antiquitatem apud Christianos SEMPER in pretio est habitus To say freely what I think Why may not Clement in this place allude to the 9. ver of Esay XLV as it is probable enough the Author of the Wisdom of Salomon might For before these words we see no * It is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor † The holy Word saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or yet x He saith somewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or such like usuall terms most an end with Clement when he cites and doth not onely allude to certain Scripture Or why might he not have in his minde his Masters words Rom. IX 19.20 the very * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbs are aswell there used by St Paul as the Author of that book and Clement in his expression hath no more out of either of them Now we have told you before his manner of quoting Scripture But by the same reason that Clement is said to cite this out of the Wisdome of Salomon I may say also that St Paul doth as well borrow that instance of the Potter and clay from the same book because there we read x Wisd 15.7 The potter of the same clay maketh both vessels that serve for clean uses and likewise such as serve to the contrary And so might Clement be justified in case he had this place thence by an example beyond all exception yet we conceive Paul rather had his eye upon the fore-quoted place of Esay or that of Jeremy XVIII 6. Now what if Clement did cloth his sense and meaning in that Authors words yet he cites them not for Scripture no more then S. Paul doth an Iambick verse y 1 Cor. 15.33 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evil communications c. out of one of Menander's Comedies without naming the Author of it And I hope also that Clement's elsewhere referring us to Hethen Histories * Pag. 69. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and mentioning likewise the Story of Judith for an example may not prove more offensive then the same Paul's alleging the testimonies of z Act. 17.28 Aratus the Astronomical or a Tit. 1.12 Epimenides the Epic Poëts Though there are I know a sort of men even at this day in the world that start at all that is not Canon and call for the firing of all books but b Propheta mandabat nequis lib um haberet praeter sacra Biblia reliqui flammâ absumpti Sleidan Com. lib. 10. Bibles and Almanacs For all the mad men met not at Munster XXV Are not justified by our selves or by our own wisdom c. Those Papists sure who shall light upon this place will not except they run to their usuall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or starting-hole The Heretics have corrupted it any longer cry Antiquity for their Doctrin of Merits and Justification by wo●kes as they do in all other points controverted between us and them Clement the antientest Writer of the Church next the Apostles you see knew no such Doctrin And Id sanc notandum c Crit. sacri lib. 1. cap. 8. p. 143. ult edit as Rivet saies very well XXVI Let not the strong despise the weak let the weak reverence them that are strong What Clement heer desires in the Primitive Christians of Corinth is said to be the rare felicity but that we cannot beleeve that courtly Historian's flatteries of Tiberius age somewhile before d Vell. Pater cul Hist l. 2. Antecedit non contemnit humiliorem potens suspicit potentem hum●lis non timet Let these words bear a Christian sense and Clement cannot be better gloss'd upon though I must confess the Gloss is somewhat antienter then the Text it self But at set times and hours A late e The use of daily publick prayers printed 1641. p. 5. Writer of our own XXVII to maintain set times for Public Praiers which they of the Church of Rome call Canonical Hours allegeth this place of Clement It seemes saith he by Clemens that no small part of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or good order required by St Paul whose minde he might best know as one of his Disciples 1 Cor. 14.40 doth consist in the due observing of those times and hours limited and prescribed by authority for our praiers and devotions But I desire his own words may be look'd upon pag. 52. 53. Well we have look'd upon them and at first sight perceive that the Author of that Treatise would have us to find what indeed is not to be found there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that certainly himselfe either read this whole passage with a great deal of oscitancy and heedlesness and so understood not Clement's drift therein or else which is far a worse shame he hath dealt malâ fide and stands guilty by the Cornelian Law as a falsary in urging a testimony which is as bad as forging one that witnesseth no such thing as he takes upon him to prove namely that the antient Christians had any set houres or times appointed for Public Praiers In a word this is the manner of Clement's reasoning As under the Law God ordered that Oblations and other duties of his Worship should be performed at determined seasons set times and houres as also in the due place appointed and by such as were ordained therunto according as God had cōmanded So likewise should every one of them who were now under the Gospel give thanks unto God with a good conscience and f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. not exceeding the prescribed rule of their ministry do those things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Lord ordered them to do and that with the same cheerfulness and diligence as the Jewes performed their Observances and servic●s under the Law For it is plain to any attentive Reader that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he meanes onely the observation of times and seasons according to

place by his Insulae in mari he understands undoubtedly the Britannies as he seems to interpret himself g De Car. Graec. affect lib. IX elswhere telling us that among others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he meanes Paul did perswade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Britains and Gauls as well as other Nations to receive the Laws of Christ crucified And for farther witness the very same is affirmed by Sophronius h Serm. de Natal Apost the Patriarch of Hierusalem not he whose spurious and counterfeit book we have inscrib'd Fragment Peregrin Petri Pauli and by Venantius i De vitâ Martini lib. 3. Fortunatus a very antient Christian Poët whose is this Transiit Oceanum vel quà facit insula portum Quasque Britannus habet terras quasque ultima Thule But you will say his testimony is in verse I say little to that But dare be confident that that is but Poëtry or making which the k Rob. Person de 3b. Convers Angliae part 1. cap. § 21. Rich. Vitus Basi●s●●ch hist Brit. lib 4. Jo. P●th●us Relat de reb Anglicis Praefat. de Antiq. Eccles Brytannicae c. Papists our countrymen would delude us with about Peter's being heer his constituting Churches and ordaining Bishops Presbyters and Deacons among us for they would have little good done any where but by him and all this upon very unsound or to speake better upon false and forged authorities For as for l L●b 2. ca. 40. Nicephorus Callistus their best Author neither he Niceph. Gregoras or any other of the name are of any antiquity almost to speak of beyond yesterday therefore not to be credited in a business of this kind and Baronius himself confesseth that this is delivered m Ad An. XLIV § 38. absque aliquo antiquorum testimonio For Dorotheus n In Synopsi the writing which beares his name * Salm. de Ep. Presbyt Rivet Crit. Sacri lib 3. ca. 13. Rob. Cocus Censur p. 115. is most certainly supposititious And their third man is the very Jacobus de Voragine or if I could say worse of the Greek Church I mean o Sym. Metaph ad diem XXIX Junii Symeon Metaphrastes who whereas he cites Eusebius for what he saies I am afraid he doth but put a false die upon us No such thing appears in his History of the Church where it should be found as in its most convenient place if it were in some part of him which is not come to our hands we can say nothing to that but Quod perîsse videmus perditum ducimus These are all Yet we could help them to a fourth man my Lord of Arundel's Gr. Anon. MS. p Apud Dn. Junium in Not. ad Clement of the Travels of Peter and Paul I might have thought him the forged Sophronius before mentioned but that I see him to be but a gleaner at best out of Symeon the Translater and in this business of Peter's being in Britain he is transcribed by him verbatim Let who so will see for better satisfaction Fran. Goodwin de Convers Britan. cap. 1. p. 7. D. Vsser de Britan. Ecclesiar Primordiis cap. 1. p. 8. Jerom q Catal. Scriptor Eccl. in PAULO who translated this Epistle into Latin above CC. years ago seems to have had this place of Clement in his mind when he wrote these words of Paul Evangelium Christi in Occidentis quoque partibus praedicavit which saies he he did after his first dismission obtained at Rome from Nero whereof himself makes mention II Tim. IV. 16. Repent ye house of Israel c. See Mr Yong's Notes ad pag. 11. XII edit Graecolat and what is observed heer Num. VII and IIX of the joyning of many places of Scripture into one sense or period and of the differing readings from our ordinary Bibles XIII Let us fasten our contemplation c. This passage and those that follow are transcribed hence by Clemens Alexandrinus in his 4. Stromat XIV Preached the instauration of all things to the World He meanes the restitution of what perished in the Flood by the encrease of those creatures which in the following words he tels us God saved in the Ark. Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word is used in Matthew for the second coming of Christ in his Kingdome and power to judge the world Matth. 19.28 Apoc. 21.5 when he shall make all things new For Matthew's language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Luke Luk. 22.30 speaking of the same promise of Christ to his Disciples that they should then sit upon XII Thrones judging the XII Tribes of Israel But later Christian Writers of the Gr. Church take it some for the generall Resurrection at the last day others for Regeneration or the New birth which is by Baptism It is needless to heap hither their autorities XV. Pillar of salt remaining even unto this day Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Josephus witnesseth as much who moreover tels us that he saw it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 1. cap. 12. But Lot 's wife as they retired thence looking back towards the City and more curiously beholding the destruction thereof contrary to the Commandment of God was transformed into a pillar of salt which I have seen for it remaineth even untill this day Now Clement and Josephus were Synchroni Tertullian witnesseth it was to be seen in his time that is not an hundred and fifty years after them Which we may the less wonder at when as besides Burchardus and divers others our late English Travellers into those parts affirme that it is still undissolv'd and standing Sulpicius Severus 300. years after Clement calls this Pillar onely molem a Hist sacr l. 1. omitting to set down both the form and substance or matter it consisted of But his not omissions onely but manifest departing from the exact verity of the Holy Text may frequently be observed Otherwise he tels the story hansomly and like himself Sed mulier parùm dicto audiens humano malo quo agriùs vetitis abstinetur reflexit oculos statimque in molem conversa traditur Be ye mercifull that ye may obtain mercy CLEMENT'S Gr. XVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke's Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But see once for all N. VII Although he could do all things Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hierom XVII as is before observed turn'd this Epistle into Latin which we may fear is now quite lost His copy seems to have had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 missing heer reading it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For so accordingly he translates this period yet to be found in his writings upon the LII Chapter of the Prophet Esay Sceptrum Dei Dominus Jesus Christus non venit in jactantiâ superbiae cum possit omnia sed in humilitate I have followed him It is far the more cleare reading yet Jerom doth not render 〈◊〉 〈◊〉

〈◊〉 〈◊〉 〈◊〉 after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ the scepter of the majesty of God I know not whether it were wanting in his book Because he hath a mind to him Or Because he delighteth in him XVIII Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With this very passage taken out of Psal XXII the Chief Priests and Elders mock't Christ upon the Cross Matth. XXVII 43. where also it would be better rendred if he take delight in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then as it is in our Bibles seeming rather transcribed from our English Reading Psalms as they call them out of the Vulgar Latin quoniam vult eum then translated out of the Gr. if he will have him The same Interpreter in this place of Matthew seems to have read or at least to have understood the Gr. thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for he translates it liberet nunc eum si vult omitting the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then mispointing the words And so quite alters the meaning The Ebrew word signifieth indeed the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which occasioned the LXX to turn this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it is formerly observed how generally they were followed Otherwise Matthew expressing the very same thing and sence elswhere in his own words useth the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 3.17 in whom I am well pleased or delighted And though the Vulgar heer in this Psal agree with the 70. yet in other places he leaves them and comes neerer the signification of this later verb in rendring the Originall word For whereas they have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Sam. 18.22 2 Sam. 15.26 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Interpreter hath places Regi and non places But it may be gathered from the preface to this version of the Psalms that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or former edition was translated but out of the 70. onely heer and there amended by comparing it with the Ebrew Text afterward XIX I am as the reaking of a pot The learned Publisher of this Epistle finding this place no where in the Pentateuch or five books of Moses under whose name notwithstanding it is heer cited refers us to a very antient Gr. * Josephus sive Josippus Scriptor Christianus in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. James in Eclog. Bibl. Publ. Cantabrig n. 243. Cl. Selden de Anno Civili Judaeor cap. 8. p. 43. Author not yet set forth whom with many † Aliosque eximios Graecos nondum editos quos parum vexari ab iis puto qui in illis Collegiis degunt A me certè non rarò reviserentur si ibi adessem Jos Scalig. Ep. 234. ad Ri. Thomps de Biblioth Angliae others that have not seen the publique since the admired benefit of Printing he with some few better souls suffers not to sleep and gather dust in our Libraries or rather Bibliotaphs either through egregious laziness or want of convenience and encouragement I know not whether but I am sure to our no small shame they beyond the seas taking notice of it and envying us such treasuries as we make no use of This Author in one * Quaest seu cap. 120. part of his work hath collected together those places in the New Testament which seem to be taken or quoted out of the Old but appear not any where extant in those books thereof which it hath pleased God to continue to his Church As for these words heer Clement seems to have them out of the 119. Psal v. 83. naming Moses for David perhaps with the same liberty that he sees Christ use Joh. X. 34. where he urging a place out of the Psalmes calls them the Law in these words Is it not written in your Law a Psal 82.6 I said Ye are Gods And the people seeme to imitate him to his face doing the same in the Ch. next save one following Joh. XII 34. The people answered him We have heard out of the Law That Christ abideth ever Which words it is apparent are taken out of Psal CX 4. See also Joh. XV. 25. and Psal 35.19 So Paul likewise terms the Prophecy of Esay the Law too 1 Cor. XIV 21. In the Law it is written now the place he intends is Esay 28.11 It is worth looking upon the learned Heinsius his Sacred Meditat. on this place of Pauls And from this unquestionable example and authority it is that the Fathers many times by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Law do understand the whole Old Testament And yet Christ seems plainly to divide it into the Law Prophets and Psalms as appeares by many places but especially Luke XXIV 44. All things must be fulfilled which were written in the Law of Moses and in the Prophets and in the Psalms concerning me The Apostles and Fathers most an end followed also this distinction And the Jews divided it not much otherwise as we may find in Jerom After the Law saith he secundum Prophetarum ordinem faciunt In prol Galeato Tertius ordo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possidet Et primus liber incipit ab Job secundus autem David quem c. That unpassable Ocean XX. The learned Editioner by these words understands the British Ocean Sure very rightly For the very same or like expressions did the writers not onely about this age but in the following also use concerning it To confirm this more then probable conjecture take the paines to read these verses a Jos Scaliger primus edidit in Catalect c. pen'd most certainly about Clement's time and they are of Claudius th' Emperours Expedition into the Iland Ocëanus nunc terga dedit nec pervius ulli Caesareos fasces Imperiumque tulit * Al. Semoto Semota vasto disjuncta Britannia ponto Cinctaque inaccessis horrida littoribus Quam pater invictis Nereus vallaverat undis Quam fallax aestu circuit Ocëanus Aspice confundit populos impervia tellus Conjunctum est quod adhuc Orbis Orbis erat For two reasons Antiquity conceited this Sea most dangerous and unpassable First for the great abundance of huge Sea-monsters beleeved to be bred therein which not onely b Lib. 4. od 14. Horace intimates in these words Belluosus qui remotis Obstrepit Ocëanus Britannis But Juvenal also in his X. Satyr Quantò Delphinis Balaena Britannica major Festus Avienus c In Oris Maritimis who lived under Theodosius and is mentioned with good credit by S. Hierom borrows the former expression speaking likewise of the Ocëan Sea Non usque navibus turbidum late fretum Et belluosi gurgitem Ocëani secant And I may wel think both places were in his mind d Jac. Syncer Sannazar Ecl. Piscator V. who wrote that gallant verse and such are all his Sensit Arar sensere maris fera monstra Britanni A

thrived Eccl. hist li. 3. cap. 12. To work them to an agreement was this Epistle purposely written as Eusebius tells us out of Hegesippus a very antient writer not the supposititious that is extant and Irenaeus lib. III. cap. III. For who hath ever sojourned among you that c. IV. This whole passage and others following are cited from hence by the other Clement of Alexandria who lived after this Clement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I mean flourished somewhat above CXX years V. Them that are Governours over you The word in Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccl. hist l III. cap. 32. Catal. Scrip. Eccl. Eusebius and out of him Hierom observes that not onely the character of the phrase in this Epistle is like that in the Epistle to the Ebrews but that many even entire sences and very same words are heer borrowed from thence So that Eusebius dare hereupon almost undertake that Clement was the Translator of that Epistle out of the Ebrew in which language it is vulgarly thought Paul wrote it to his countrymen into Greek as we now have it rather then Luke Yet however this word hath a differing sence heer from the use and signification of it in the last to the Ebrews where it is taken for the Presbyters or Elders of the Church as most plainly appeares by the inspection Ebr. 13.7.17 and comparing of the 7. and 17. verses For in this place and through the whole Epistle where it is to be found I am sure seven times at least we must understand it of the Civill Magistrates and their power called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Paul's language to whom he bids every soul to be subject Rom. 13.1 Tit. 3.1 Imperatoribus Jun. Praefectis Salmas and of whose suffering and death Clement making mention he doth tell us in this following discourse that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under the Emperors or their Governours Neither signifies it otherwise in the other places And so in like manner neither is the Presbyterie of the Church intended by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the words next following but the elderly sort onely as opposed to the youth which whole sentence of Clement is well illustrated by what we read in the Proëm to the Laws of Charondas of Catana Intēr Fragm Pythagoreorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 himself elswhere also joyning together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. The Rulers or Magistrates the aged sort and the young men And yet the Order it self is abundantly asserted by him as in opposition to solitary Episcopacy in this Epistle as you will hear in what follows VI. Vnblameable and pure conscience loving their own husbands These very expressions as also many others besides as may be seen in what followes are borrowed out of Clement by Polycarpus that antient and faithfull witness of Christ and the Scholler of John his beloved Disciple in his Epistle to the Philippians This note is added to this end and purpose not onely to prove this Epistle to be genuine and of that antiquity which we believe it to be of which notwithstanding is sufficiently already made to appeare but also that a certain authority and respect given to it in time of most remote antiquity for in after ages it was publiquely read in a Euseb lib. 3. cap. 12. Epiphan contra Ebionitas Hieronym in Catal. Congregations and Churches may be observed and taken notice of For to question the Epistle of Polycarpus for spurious and a supposititious birth none that I know of have undertaken to do it What passages * Hist lib. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Photius Patr. CP in Biblioth num 126. Eusebius and that diligent Greek Patriarch in his Bibliotheque long-ago cited out of it are yet to be found in it And the Church Historians of Madenburg refer us to the diligent antiquitatis scrutatores themselves having little or nothing to any purpose to say against it especially if we do consider the simplicity and plainness b 1 Cor. 2.1.4 Andr. Rivetus Crit. Sacri li. 2. ca. 3. edit ultima of the Apostolicall times and style They had better hearts we indeed better tongues and pens But neither doth the judicious Dr Rivet that singular ornament sometime of Leyden take upon him to censure it As for that Greek copy of it onely mentioned by him † Edit Ignatianae p. 243. Not ad Polycarp num 1. what the Incomparable Dr Vsher observed concerning it and the credit it might have all that perished in the late great schath-fire at Oxford accompanied with other rare parcells of Church antiquity to the no small grief of all them that make search and enquiry after matters of this nature The beloved hath eaten and drunken c. VII This short passage is the summe of three whole verses out of the XXXII Chapter of Deuteronomy It is the manner of Clement and indeed of the Fathers after him generally to cite places of Holy Scripture not alwayes in their own words and sentences as they are conceived there thinking the authority of it sufficiently enforced upon their hearers or readers if keeping still close to the true meaning and intention thereof they did not constantly render the very language of the Text but sometimes make use of expressions though not disagreeing yet not the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as we say word for word D. de legib l. Scire leges l. 2. C. de Comm. legat For the great Lawyer tells us Leges non ex verbis sed ex mente intelligendas And if this will not be enough to render them excusable the very Apostles themselves examples fittest to follow and ablest if any to justifie in unquestioned writ have done the like as both Mr Yong hath well observed upon this Apostolicall Writer and every one knowes who hath been but diligent to compare with the Old Testament places quoted thence into the New They did likewise not without the same warrant to make up one perfect sense or period collect and heap together pieces or portions taken from severall places and passages of Scripture as if they had been there joyned together and followed one another And this our Lord Christ himself doth Matth. 21.5 Tell ye the daughter of Sion Behold thy King cometh unto thee meek and sitting upon an asse and a colt the foal of an asse For the former words Tell ye the daughter of Sion are taken out of Isai 62.11 what followes is to be found in Zech. 9.9 To have noted thus much will serve as a sufficient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prepare the ordinary and less knowing Reader and withall prevent his being troubled if he find not all quotations alleged heer in what follows just agreeing with those Bibles which we have commonly in our hands And they that

do not observe this a Exerc. Sacr. lib. 3. cap. 4. Fieri non potest quin impingant saith the excellent Heinsius VIII If thou offer aright and dost not divide aright c. They that onely turn over the English Bibles will the less wonder at this reading when they shall understand that not onely Paul himself the Evangelists and Apostles with all the antientest Fathers of either language but even the learned Jewes themselves which lived presently after Christ and at the time of the last Captivity used for the most part that Greek Translation which is commonly called The Septuagint from whence this Text is taken To instance in one or two places of an hundred In the Gospel where it is said that Christ came to Nazareth and according to his custome went into the Synagogue on the Sabbath day and stood up to read and that there being delivered to him the book of the Prophet Esaias he opened it and found the place where it was written Luk. 4.18 Isai 61.1 The spirit of the Lord is upon me c. These words and what follow Luke delivers to us according to the Septuagint though it be most manifest Christ read them in the Ebrew now that version for what we read out of Ebrew and the opening of the prison to them that are bound hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and recovering of sight to the blind to which Luke adds as if it followed out of Chap. 58.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to let the oppressed or broken go free But you will say Luke was no Jew and therefore could not well interpret out of a language he understood not And we dare not peremptorily determine that every one that had the Spirit had likewise the gift of languages For Paul then who was one he in the Epistle to the Galatians proving against the Jewes that were the Children of the Free-woman and not of the Bond-woman Gal. 4.27 cites a place out of the same Prophet after his usuall manner according to the Seventies Gr. edition as Hierom hath observed it Nay Phil. 3.5 being an Ebrew of the Ebrews and writing to his own country-men for he is verily thought the * Baron ad An. LX. § 42. 43. c. vide Lamp Alard Epiphyl lib. 1. Autor he doth exactly whether he writ it in the Ebrew or no follow † Hieron ●n Isai cap. 6. the sence and words of the very same Translation except any one can surmise that his scribe or Interpreter be it whether it will be durst be so bold as to deliver that again according to the LXX which himself had first conceived and dictated after the Ebrew verity Sequutus est author hujus epistolae LXX Interpretum editionem saith the all-knowing Joseph Scaliger The Author not Translator and there are other reasons would make a man conjecture that it was originally Greek Though not in this perhaps yet in many other things of this kind antiquity hath fouly imposed upon our belief However certain it is that two of Paul's own countrymen and the learnedest of the Nation after him the one Philo esteemed by antiquity the Plato of the Jewes the other Josephus a Pharisee by his own report whom though I will not compare with Paul for exactness of observance in his sect which himself sticks not to make boast of even after his conversion Act. 22.3.26.5 yet undoubtedly was he most exact as well in the Language as lawes of his own people Notwithstanding that both these are observed to make use of this version of the 70. Elders rather then themselves to interpret out of their own Books and Language which they were most absolutely able to do it being native to them and their Gr. onely acquired by study as often as occasion offered it self Praefat. ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contra Appion lib 1. And indeed it is to be wondred at in Josephus that he should so do especially in a matter of that moment as the computation of the yeares from the Creation in which he makes choice to follow the Seventies account which indeed as far disagrees with the Ebrew * Videsis Mich. Glycam Annal part 2. as the Samaritan comes not neer either of them And whether Nennius the old Britain follow him Hist Britonum cap. 1. in his Translation by Ruffinus in reckoning the same yeares or else the old Latin Translation out of the Seventy is a question needs not heer much to trouble us Now all this is said not with any intent to prefer the broken cisterns of Translations before the fountain of living waters contained in the Originall Ebrew but to shew in what esteem and how generally received the Seventies Edition was in the Apostles age and those next following and we must needs say with Jerom a Ep. ad Damas in 4. Evang Illa vera interpretatio quam Apostoli probaverunt v. ejus praef in J●rem that that is a true Translation which the Apostles approved of Onely it were to be wished we had it now in that purity * Si 70. Interp. pura ut ab eis in Gr. versa est editio permaneret super flue mi Chromati impelleres ut Ebraea tibi v●lum Lat. sermone transferrem Hieron prolog in Paralip according as the Primitive Church enjoyed it Of the restoring of which in some good sort Mr Yong a man born for publique good and advancement of better literature hath given the Christian learned world not onely good hopes but also some assurance In the mean while having it no better then we have who can patiently bear with that too magisterious censure * Rich. Montacut Ep. Norwic Orig. Ecclesiast tom 1. part poster § 54. p. 36. of one who otherwise indeed had learning enough for two honest Bishops Magnam habere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he debet interpretatio 70. in iis quae ad Christi condescensionem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in carne susceptâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spectant majorem apud me habebit quàm Hebraica quam tantopere quidam ampullantur veritas ut appellant And yet he had told us not long before that it was but a miscellany version non pura puta 70. ex Aquilae Symmachi aliorum versionibus constata He was a man † J. S. de DIs Syr. Synt. 2. cap. 16. Graecè sanè Latinè doctus and of the two Languages which it pleased the Holy Ghost to make use of becoming an exquisite Master in the one contempsit alteram As for this very Text b De Gestis Aelfredi R. Asserius Menevensis he was B P of Sherborn about the year DCCCLXXX hath the reading of it after the Gr. of the 70. out of the same Latine version thereof before mentioned and generally in use of old time in these Kingdomes before the vulgar Latin came either to be admitted or enforced Si rectè offeras rectè autem non dividas peccas