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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	according_a	lord_n	write_v	1,797	5	5.5257	4	false

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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

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

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