thew's gospel. I may however say, that this passage of Irenæus does deserve consideration, though there are not now any such words in Clement's epistle. For we have it not entire, as was before shown.

IV. I shall here put down a passage of St. Jerom in his commentary upon Is. lii. that every one may judge, whether it can be thence concluded, that St. Clement quoted St. John's gospel. ' Of which also,' says St. Jerom, Clement 'an apostolical man, who after Peter governed the church ' of Rome, writes to the Corinthians: The sceptre of God 'the Lord Jesus Christ came not with arrogance of pride, though he could do all things, but in humility: insomuch 'that when struck by the servant of the high-priest, he an'swered: "If I have spoken evil, bear witness of the evil : 'but if well, why smitest thou me?" John xviii. 22, 23.

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The former words, concerning Christ's being the sceptre of God, are in the 16th chap. of Clement's epistle, and will be quoted presently under the epistle of Paul to the Philippians: but the words following, of John xviii. are not there. I apprehend, they never were. Nor can it be concluded, that Jerom himself supposed they were there: he in that place heaping texts of scripture upon one another, without any nice order.

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Mr. Jones says, That St. Clement appears to have cited 'St. John in sect. 49. and that he manifestly uses those 'words of that gospel, ch. x. 15.' The words in St. John " If ye love me, keep my commandments." In Clement: "He that has the love that is in Christ, let him keep the precepts of Christ." But I think this reference to be at best doubtful. Clement knew very well from the public instructions of the apostles, as well as from his conversation with them, that a profession of love for Christ obliged men to keep his precepts.

N. T.

V. Acts xiii. 22. “And when he had removed him, he raised up unto them David to be their king, to whom also he gave testimony, and said, I have found David the

CLEMENT.

V. Ch. xviii. And what shall we say of David, so highly testified of? To whom God said; "I have found a man after my own heart, David the son of Jesse, with

• Scribit ad Corinthios: sceptrum Dei, Dominus Jesus Christus, non venit in jactantiâ superbiæ, quum possit omnia, sed in humilitate: in tantum ut, verberatus a ministro sacerdotis, responderit: "Si male loquutus sum, argue de peccato: sin autem bene, quid me cædis?" ad Is. c. 52. Op. T. 3. p. 382. P Vol. 3. p. 144. 4 Εαν αγαπατε με, τας εντολας τας εμας τηρήσατε. * Ο εχών αγαπην εν Χρισω τηρησατω τα τε Χριςε παραγγέλματα.

N. T. son of Jesse, a man after my own heart, which shall fulfil all my will.”

Comp. Ps. lxxxix. 20. "I have found David my servant with my holy oil have I anointed him.” And 1 Sam. xiii. 14. "The Lord has sought him a man after his own heart."

VI. Acts xx. 35. "How he said: It is more blessed to give, than to receive."

VII. Rom. i. 29. "Being " filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity: whisperers, 30. backbiters, haters of God, despiteful, proud, boasters; 32. who knowing the judgment of God, (that they which do such things are worthy of death,) not only do the same, but have pleasure in them that do them."

Every one sees, we have here the conclusion of the first chapter of the epistle to the Romans: and, as Mill thinks, the true and original reading. In the former part of the sentence is also a plain allusion to what goes before in that chapter. And we have here, as it seems, a plain and un

* Ηδιον διδοντες η λαμ

* Μακαριον εσι διδοναι μαλλον η λαμβανειν. βανοντες. - Πεπληρωμένες παση αδικια, πορνεια, πονηριᾳ, πλεονεξία, κακια, μεσες φθονε, φονε, εριδες, δολ8, κακοηθείας. Ψιθυρισας, καταλαλες, θεοστυγεις, ύβρισας, ὑπερηφανες, αλαζονας- -οιτινες το δικαιωμα τ8 Θε8 επιγνοντες, (ότι οι τα τοιαυτα πρασσοντες αξιοι θανατε εισιν,) 8 μονον αυτα ποιεσιν, αλλά και συνευδοκεσι τοις πρασσεσι. Απορριψαντες αφ' εαυτων πασαν αδικιαν και ανομίαν, πλεονεξίαν, ερεις, κακοηθειας τε και δολες, ψιθυ ρισμός τε και καταλαλιας, Θεοςυγιαν, ὑπερηφανιαν τε και αλαζονειαν, κενοδοξίαν τε και φιλονεικίαν. Ταυτα γαρ οι πρασσοντες συγητοι τῳ Θεῳ ὑπαρχεσιν' ου μονον δε οι πρασσοντες αυτα, αλλα και οι συνευδοκεντες αυτοις.

V

deniable instance of St. Clement's alluding to the New Testament: or giving his exhortations to the Corinthians, in imitation of the apostle Paul's writings, without confining himself exactly all along to his very words. And I hope, this will justify several other passages, which I shall allege, on account of a like allusion.

Milly thinks, that Clement refers to the 13th ver. of the same xiith chapter, and that he had a right reading in it.

N. T.

X. Rom. xiv. 1. "Him that is weak in the faith receive you, but not to doubtful disputations. v. 3. Let not him that eateth, despise him that eateth not; and let not him which eateth not, judge him that eateth. Ch. xv. 1. We then that are strong, ought to bear the infirmities of the weak."

CLEMENT.

εσμεν αλλήλων.

* Ούτως οι πολλοι εν σωμα εσμεν εν Χρισω, ὁ δε καθ' εις, αλληλων μελη. * Και τασιάζομεν προς το σωμα το ίδιον, και εις τοσαυτην απονοιαν ερχόμεθα, ώςε επιλαθέσθαι ἡμας, ότι μελη Mill. ad Rom. xii. 13, et Proleg. n. 142. και τελεια ή προς θεον και τες άγιες, μετ'

* Vid. * Ούτως γαρ εσαι αυτοις εγκαρπος οικτίρμων, μνεια. Clem. cap. 56.

We have already seen Clement's express testimony concerning the first epistle to the church of the Corinthians. Nevertheless I shall put down also some passages, containing allusions, or references. They will show us his manner, and be convincing examples of his way of alluding.

The allusion will appear yet more manifest, if Clement be compared with St. Paul's whole argument from v. 12 to 27.

Note. This passage is cited by Clemens A. Strom. 1. 4. p. 518. c. where is wanting There is nothing base,' to seditious,' inclusive. But possibly he omitted these words, as not necessary to be alleged. And, without them, the reference to 1 Cor. xiii. is manifest.

come the first-fruits of them Lord does continually show

In the same chapter of Clement follows also an argument from seeds, resembling St. Paul's, 1 Cor. xv. 36, 37, 38.

I omit several passages of Clement, in which are words found in these two epistles; because those words are also in the O. T. which may therefore render it doubtful, whether he referred to the Old Testament, or to St. Paul.