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A PROSPECT OF THE Primitive Christianity, as it was left by CHRIST to his APOSTLES, BY THE Apoſtles to their Diſciples Saint Polycarp and Holy Ignatius, Both Contemporaries with and Diſciples to the Holy Evangeliſt and Apoſtle Saint JOHN.
Whoſe Lives follow in this ſhort Treatiſe, toEpiſtles written to ſeveral Churches.
Tranſlated according to the beſt Copies out of the Original Greek into Engliſh, By Thomas Elborowe Vicar of Chiſwick in the County of Middleſex.
In the SAVOY, Printed by Tho. Newcomb for William Grantham, at the Sign of the Black Bear in Weſtminſter-Hall. 1668.
I
Have been your debter theſe maExpoſition upon the Book of Common-Prayer, yet that ſmall and imperfect piece did ſeek proPrimitive Patterns, that this preſent age, wherein we live, may bluſh and ſtand amazed to ſee how much ſhort they are in the practiſe of that Religion which they profeſs, and be aſhamed of themſelves that they of the first Age ſhould be Christians indeed, whilst too many of this are onePolycarp, and Divine Ignatius (who fly to the ſaEngliſh, whom you have ſo often converſed with in their own Language. Thus having diſcharged a ſmall part of my
POlycarp was a man of an excellent Spirit, an emiJohn, not onely inSmyrna in Aſia. He was that famous Angel ſo much commended for his Pietie, Patience, and Conſtancie, Revel. 2. 8, 9, 10. when Aſia, and fell very heavie upon that City, where he was then Metropolitan. Irenaeus, who was Polycarps Diſciple, makes mention of John, and gives him this Style, that 3. adverſ. haereſ. c. 3.
Smyrna
Aſia by the Apoſtles themſelves. Tertullian, ſhewing how the Apoſtolical Churches derived their Succeſſions, mentioned Polycarp placed over the Church of Smyrna by 3.
John. He is ſtyled by Euſebius,
Epiſcopacie of the Church of Smyrna, by the joynt ſuffrage Jerom ſays he was a Diſciple of John the Apoſtle, and by him ordained Metropolitan Biſhop of Smyrna, for he was Totius Aſiae Princeps, the Prince of all Aſia.
Gildas ſaith, he was Egregius Paſtor, Chriſti teſtis, an excellent Paſtour, and Witneſs of Chriſt. The very heathens thinking to diſAſia, the Father of the Chriſtians. This god4. c. 12.
Marcus Aurelius Philoſophus, and Lucius Verus Roman Emperours. Very memorable things are recorded of this great Saint and Martyr by Euſebius, to 4.
Polycarp himſelf. I come now to ſpeak as briefly of his Works and Writings. Divers are by divers attributed to him. Some make mention of many Tracts, Ho16.
John the Evangeliſt, his Maſter. Suidas mentions Epiſtles written Dionyſius the Areopagite, and to ſeveral Churches. Irenaeus, who was his Diſciple, mentions Epiſtles written by him, Ancients touching this Epiſtle 126.
Philippians. Photius reports it to be read publickly in Churches, his word is Jerom ſtyles it Epiſtolam valdè utilem, a very uſeful Epiſtle, and reports it to be read in the Churches of Aſia to his very time. Irenaeus ſaith it is 3. c. 3. Euſeb. Ec4.
Euſebius ſays the very ſame out of Irenaeus. Sophronius and Suidas ſtyle it an Epiſtle Maximus the SchoPhilippians, but that is ſuppoſed a miſtake,
Ʋſher, Primate of Ireland, and printed at Oxford, Anno Dom. 1644.
I congratulate you highly in our Lord Jeſus Chriſt, in that ye have embraced thoſe Patterns of true love, and accompanied (as became you) thoſe who were involved in holy Bands, which are the Diadems of thoſe, who are truly the elected of God, and of our Lord; and becauſe the root of your faith, which was preached to you, continues firm even from the beginning until now, and brings forth fruit unto our Lord Jeſus Chriſt, who ſuffred for our ſins even to the death, whom God raiſed up, having looſed the bands of death, in whom, having not ſeen him, ye believe, and believing rejoyce with joy unſpeakable and full of glory. Into which joy many deEpiſtles unto you, by which, if ye give heed unto them, ye may be built up in the faith, which was delivered unto you; which Faith is the mother of you all, being followed by Hope, and led on by Love, which directs you to God, and Chriſt, and our Neighbour. For if any man is poſſeſſed of theſe, he hath fulfilled the command of Righteouſneſs. He, who is poſſeſſed of Love, is free from all ſinCovetouſneſs is the root of all evilWomen, that they walk according to that rule of faith, which was delivered unto them, and in love, and holineſs, and that they love entirely their own husbands with all ſinceYoung men be unblameable in all things, chiefly let them ſtudy chaſtity, and reſtrain themſelves as with a bridle from all that is evil. For it is a good thing to be elevated in our deſires above all the deſireable things of this world, becauſe all concupiſcence of the world warreth againſt the Spirit, and neither forPresbyters and Deacons, as to God and Chriſt. And let the Virgins walk with a blameleſs and chaſte Conſcience. Let the Presbyters be of tender bowels, comdebters of ſin; and, as we pray the Lord would forgive us, we ought alſo to forgive, for we are continually in the ſight of the Lord God, and muſt all ſtand before the Tribunal of Chriſt, and every one of us give an account for himſelf. Therefalſe brethren, who carry the Name of the Lord in hypocriſie onely to ſeduce vain men into errour. For every one, who doth not confeſs, that Jeſus Chriſt is come in the fleſh, is Antichriſt; and he, who doth not conMartyrdom of the Croſs, is of the devil; and he, who ſhall pervert the Oracles of the Lord to ſerve his own private luſts, and ſhall ſay that there is no Reſurrection, nor judgement, is the firſt-born of Satan. Therefore let us decline the folly of many, and their falſe doctrines, and give heed to that word, which was delivered to us from the beginning. Let us attend unto Prayers with all ſobrierie, and unto Faſtings with
Al-ſeeing God, that he would not lead us into temptation, as the Lord hath taught, for the ſpirit is willing, but the fleſh is weak. Let us endure without fainting, reſting our ſelves upon our hope and pledge of righteouſneſs, which is Jeſus Chriſt; who did bear our ſins in his own body upon the tree, who did no ſin, neither was guile found in his mouth, but he patientExample in himſelf, as we believe. Therefore I exhort you all to obey the word of Righteouſneſs, and to exerciſe all Patience, as ye have ſeen it exemplified beIgnatius, Zoſimus, and Rufus, but in others among you, in Paul himſelf, and the reſt of the Apoſtles. For ye may be confident, that all theſe have not run in vain, but in Faith and Righteouſneſs, and having obtained the place due unto them, are now with the Lord, with whom alſo they ſuffered; for they loved not this preſent world, but him, who died for us, and was for us by God raiſed again from death to life. Stand faſt therebrotherhood, kind one to another, united in Truth, performing all meekneſs each to other, and deſpiſing none. When ye can do good, do not deferre it, for Alms delivereth from death. Be ſubject one to another, having your converſation unGentiles; that your ſelves may receive praiſe from your good works, and the Lord be not blaſphemed by your means. But wo to that man, by whom the Name of the Lord is blaſphemed. ThereValens, who was made a Preſbyter among you, becauſe he is unmindful of his place, which was committed unto him. I therefore admoniſh you, that ye abſtain from Covetouſneſs, and that ye be chaſte and true. Keep your ſelves from all evil. But how can he preach this to another, who cannot govern himſelf in theſe matters? If a man keep not himſelf from Covetouſneſs, he will be defiled with Idolatry, and acheathen. But who knows not the judgement of the Lord? Do we not know, that the Saints ſhall judge the world, as Paul teacheth? But I have neither perPaul laboured, who are alſo in the beginning of his Epiſtle. For he glories of you in all thoſe Churches, which onely knew God at that time, for as yet we had not known him. Therefore, my Brethren, I am grieved for him, and for his wife, to whom the Lord give true RepenBe angry, and ſin not; let not the ſun go down upon your wrath. Bleſſed is he, who ſhall believe, which thing I believe to be in you. Now the God and Father of our Lord Jeſus Chriſt, and Jeſus Chriſt the eternal HighSaints. Pray alſo for Kings and Potentates, and Princes, for thoſe, who perſecute you, and hate you, and for the enemies of the Croſs, that your fruit may be manifeſted in all, and ye may be perfect in him. Ye and alſo Ignatius have written unto me, that, if any man go into Syria, he may carry alſo your Letters, which I will either do my ſelf, if I have a fit opportunity, or he, whom I ſhall ſend upon your meſſage alſo. AccordIgnatius, which he wrote unto us, and ſo many others of his as we had by us, which are ſubjoyned to this Epiſtle, and by which ye may be very much profited; for they, contain in them faith, and patience, and all that is neceſſary for the building of you up in our Lord. Signifie unto us what ye ſhall certainly know concerning Ignatius himſelf, and thoſe who are with him. I have written unto you theſe things by Creſcens, whom I formerly commended to you, and do now commend, for he was con
Ignatius was a man of an extraordinary Zeal, vaſt Charity, moſt clear ApprehenDivine things, deMiracle. He was ſtyled Theopherus, as he
Little Child mentioned in the Goſpel, which Chriſt took up in his arms, when he would teach his Diſciples Humility by the low Character of Childhood; or becauſe he did conſtantly bear God about with him in his holy and pure heart. My purpoſe is in brief, to ſhew you what he was, of what eſteem in the Church, and how he ended his life by a glorious Martyrdom; which I ſhall do out of thoſe Writers of Antiquity, who were Origen reports him, Epiſcopum Antiochiae
6. in Luc.poſt Petrum ſecundum, The ſecond Biſhop of Antioch after Peter. Athanaſius
Irenaeus hath writ5. adverſ. hae28.
Chryſoſtom ſaith, 5. edit. 499.
Apoſtles, nouriEpiſcopacie of the Church of Antioch, for he ſays preſently after, that he was not only 1.
Theodoret ſays he was, Peter, and that after he had governed 6. c. 8. Evagr. ec1. c. 16. Gild as in cactigAntioch, he was crowned with Martyrdom. Jerom ſays he was the third Biſhop of the Church of Antioch after Saint Peter the Apoſtle. Socrates ſays the ſame, and that he was very much a compaEvagrius, I Ignatius. Gildas in his time ſaid, that the Britiſh Clergy were not onely not good enough to be accounted Prieſts, but ſcarce good enough to be eſteemed mean Chriſtians in comp rScaliger ſ ys he
Vir ſingulari eruditione, a man of ſinNeander ſays he was, Vir magni ſpiritus, fidei, & zeli, a man of a great ſpirit, faith, and zeal. Baronius ſtyles him, Copioſam Apoſtolicarum traditionum Apothecam, fortémque adverſus haereticos armaturam. A copious Store-houſe of ApoMartyrdom under the Emperour Trajan, and being brought bound from Antioch to Rome was condemned to be devoured by beaſts. Here I conclude touching Ignatius himſelf. I come now to ſpeak ſomething of his Writings. It is the judgement of learned men, that many Epiſtles are aſcribed to him, which were never written by him, but were the Epiſtles of ſome latter ſuppoſititious writers, who did imitate his Style, which are theſe Epiſtles following. 1. The Epiſtle written from Philippi to the Church of Tarſus. 2. The Epiſtle written from Philippi to the Church of Antioch. 3. The Epiſtle written from Philippi to Heron DeaAntioch. 4. The Epiſtle written to the Philippians touching Baptiſm, which Epiſtle makes mention of ſeveral Feaſts, the Quadrageſimal Faſt, and the Paſſion week to be obſerved, and from
1. c. 13. Sect. 29.
John Calvin took his occaſion to ſpeak againſt the Epiſtles of Ignatius, or rather againſt that Epiſtle; now his objection being againſt that, which is 1.
Antioch to Maria Caſſobolita is aſcribed to Ignatius. 6. Two Epiſtles written to Saint John the Evangeliſt. 7. One ſhort Epiſtle written to the bleſſed Virgin Mary; theſe are all aſcribed to Ignatius. Indeed in the forementioned Epiſtles we may meet with much of Ignatius Spirit, Style, Method, MatIgnatius, nor found in that Sylloge or Collection made by Polycarp, at the end of his Epiſtle to the Philippians, therefore, though I have tranſlated them, I have forborn the publiſhing of them, and yet there are many excellent things in them very much conducing to Chriſtianity. HaIgnatius
Euſebius by name, tells us expreſly what Epiſtles Ignatius wrote, and from whence he wrote them, and to whom. Whilſt he was at Smyrna, and upon his voyage to Rome, he wrote Epiſtles from Smyrna, to the Epheſians,
3.
Magneſians, Trallians, and Romans; when he was gon from Smyrna to Troas, he wrote from Troas to the Church of Philadelphia, to the Church of Smyrna, and to Polycarp. Here we have the juſt number of thoſe Epiſtles which were accounted his, being ſeven in all. Well, though we have found out the ſeven Epiſtles which were his, yet we have not brought our ſearch to the full point, the proper
Ʋſher Primate of Ireland, and by him printed at Oxford, Anno Dom. 1644. Maſter Iſaac Voſſius publiſhed the ſame in an EdiAmſterdam, Anno Dom. 1646. I believe Maſter John Calvin, the Centuriators, Doctor Whitaker, and ſome others made their ExceptiIgnatius, but againſt the cor1.
Rivet, Calvinum non in Ignatium, ſed in quiſquilias & nanias depravatorum Ignatii invectum eſſe. That Calvin inIgnatius, but againſt thoſe who corrupted and depraved him. But beſides theſe, there is a later, truer, and more refined Copie, wherein are the very Epiſtles of Ignatius found out, by the diliIſaac Voſſius, all in Greek (the Epiſtle to the Romans only exLaurenti
Copy, becauſe it was found in the Library of Lawrence de Medicis, and publiſhed by the ſaid Iſaac Voſſius, together with the forementioned Edition printed at Amſterdam,
Anno Dom. 1646. which Copy agrees word for word with two ancient Latine Manuſcripts lately found out by the Right Reverend Biſhop
Ʋſher, one in the publike Library of Gunwel and Caius Colledge in Cambridge, the other in the private Library of Doctor Richard Montague late Biſhop of Norwich, both which Manuſcripts are printed with the Edition of Biſhop
Ʋſher, Anno Dom. 1644. This is judged to be the moſt true, pure, and incorrupt Copy of Ignatius, which is now exſtant, containing in it all that ever was cited by the Ancient Fathers out of Ignatius, and agreeing very exactly with the exemplar uſed by Euſebius more then 1300 years ago; in ſo much that Doctor Blundel upon the ſight of this Copy confeſſed, Se gratulatum ſeculo noſtro, quod illud ipſum exemplar, quo ante 1300 annos
40.
uſus erat Euſebius, novam ipſi propediem affulſuram lucem ſponderet, That he congraEuſebius uſed 1300 years ago, did promiſe now to beſtow new light upon the preſent age. This is the Copy which I have attempted the Tranſlation of, out of the Original Greek into our Vulgar Engliſh, and that for the uſe and benefit of the Vulgar and common people, that they may be able
Regimen, Doctrine, and Diſcipline in thoſe very times, which were, I am ſure, neereſt to the times of the Apoſtles, for Ignatius lived with, and was Diſciple to one of them. But before I ſet down my TranſIſaac Voſſius himſelf touching the Edition by him publiſhed, and according to which I have made my Tranſlation, as it here fol
Moſt courteous Reader,
SO it happens (as thou and I may have very often obſerved) that all things, which are either formed by nature, or framed by art, are of ſuch a condition, that the moſt perfect in their kind do ſtill appear the more beautiful, and artificial, as men imploy their ſtudy and indeavours in the contemplation of them. Some ſuch thing hath happened to me touching Ignatius, in whoſe Epiſtles, when ever I gave them a ſecond reading, I ſtill obſerved ſomething not obſerved before, from which they challenged my further approbation. So ofSimplicity, which was moſt ſuitMartyr, which as in other of his Epiſtles ſo in that to the Romans is moſt conſpicuous. All theſe are a ſufficient evidence unto me for the owning, and finding out of the true Author. Which raiſeth the greater admiIgnatius, but alſo doubt not to affirm that he wrote none at all. Neither do they uſe any other argument to perſwade us to think that Ignatius wrote no Epiſtles, but onely this, becauſe (ſay they) no ancient Author before Euſebius makes mention of them. For they confidently afIgnatius, which are extant in Irenaeus, and Origen, were not taken from the Epiſtles of Ignatius, but from his own mouth. Certainly thoſe very learned men took little notice of that place in Origen, which is to be ſeen in his ſixth Homily upon Luke, By chance (ſaith he) I found in an Epiſtle of a certain Martyr
Ignatius the ſecond Biſhop of Antioch after Peter, who in his perſecution fought with beaſts at Rome) it elegantly written thus, That the Virginity of Mary was a ſecret kept from the Prince of this World. But we ſhall now make our apIgnatius may be the more apparent, and the errour of thoſe men alſo be the more conſpicuous, who are otherwiſe perſwaded of him. The firſt therefore, who made mention of theſe Epiſtles of Ignatius is Polycarp the Martyr, in his Epiſtle to the Philippians, whoſe words are theſe, We have ſent unto you thoſe Epiſtles of Ignatius, which he ſent unto us, and ſo many other Epiſtles of his as we had by us, according to your deſires, which are all annexed to this Epiſtle, out of which Epiſtles ye may reap very much benefit, for they conPolycarp had the Epiſtles of Ignatius, to whom amongſt his ſeven, Ignatius did in particular entitle one; which Polycarp himIgnatius. Now Polycarp was about 60 years ſurvivor
Ignatius. So that I propound this queſtiPolycarp was alive) theſe true Epiſtles of Ignatius ſhould be ſuppreſſed, and others ſuborned in the place of them? Did Polycarp deſtroy the firſt, that there ſhould be a neceſſity to dePolycarp had theſe Epiſtles, cerIrenaeus his Scholar who cited them, had the ſame; and Origen received them from Irenaeus, whoſe Citation out of them we mentioned a little before. And I am of opinion that no man can imagine, that the Epiſtles of Ignatius cited by Euſebius, were any other Epiſtles then thoſe which Origen made uſe of: Athanaſius, Jerom, Chriſoſt
and innumerable others, who all of them made uſe of the teſtimony of Ignatius, did follow that Copie, which Euſebius had. So that Ignatius was never accounted of by any as Apocryphal, and yet all the Books of the New Teſtament had not the luck to eſcape ſo, but ſome were queſtioned as to their OriAndrew Rivet an eminent man makes this out ſufficiMartyr ever wrote any Epiſtles. But let them enjoy their own opinion, for my part I am aſſured that they will meet with very few of the ſame, and none that can be of it with reaſon. But (Courteous Reader) thou art indebted to the Medicaean Library, that thou haſt theſe writings of Ignatius pure, and not counterfeit; and thou art inFerdinand the ſecond, the great Duke of Etruria, through whoſe incomparable Love to LearLibrarie,
Ignatius, which we now exhibit and publiſh to the world.
Ignatius, who is alſo Theophorus, to the Church of God the Father, and of the beSmyrna in Aſia, be very much joy in the im
I Glorifie the God Jeſus Chriſt, who hath filled you with Wiſdom. For I underJeſus Chriſt, both in fleſh and in ſpirit; and well-groundDavid, according to the fleſh; the Son of God according to the will and power of God, truly born of a
Ʋirgin, baptized by John, that he might fulfil all righteouſneſs, and who truly ſuffered for us in the fleſh under Pontius Pilate and Herod the Tetrarch. From the fruit of whom we are, even from his divinely bleſſed Paſſion, that he might by his Reſurrection lift up an enſign to all ages, to the Saints, and to all who do believe in him, whether they be Jews or Gentiles in one body of his Church. For he ſuffered all theſe things for us that we might be ſaved. And he truly ſuffered, as alſo he truly raiſed up himſelf; neither did he ſuffer onely in appearance, as ſome infiReſurrection, and do bePeter, he ſaid unto them, Take hold of me, handle me, and ſee me, for I am not an incorporeal ſpirit. And ſtraightway they touched him, and believed in him being convinced by his fleſh, and by his ſpirit. And hereupon they contemned
Jeſus Chriſt, who is our true life, hath the power of this. But if theſe things were done by our Lord onely ſeemingly, then am I alſo ſeemingly in bonds. And why have I yielded up my ſelf to be put to death? why to the fire, to the ſword, to the beaſts? but becauſe to be nigh to the ſword is to be nigh to God, and to be incloſed with beaſts is to be compaſſed about with God. Only in the Name of Jeſus Chriſt do I endure all things, that I may ſuffer with him, who is himſelf made a perProphets have perſwaded, nor the Law of Moſes, nor yet the Goſpel hitherto, nor thoſe
blaſpheme my Lord, denying him to have taken fleſh upon him? For he, who confeſſeth not this, hath perfectly denied him, and puts him to death. But I am unReſurrection. Let no man be deceived. For if things in heaven, and the glory of AnJeſus Chriſt, which came unto us, how contrary they are to the judgement of God. They have no regard at all of Charity, they neither care for the Widow, nor Orphan, nor any afflicted perſon be he bond or free, hungry or thirſtie They abſent themſelves from the Euchariſt and Prayer, becauſe they will not confeſs the Euchariſt to be the fleſh
Jeſus Chriſt, which ſuffered for our ſins, and which the Father by his goodneſs raiſed from death to life. ThereProphets, and chiefly to the Goſpel, wherein the Paſſion is made manifeſt unto us, and the Reſurrection is completed. But avoid Diviſions as the beginning of evils. And be all of you obſervant of the Biſhop, as Jeſus Chriſt was obſervant of the Father; and obſerve the Presbyterie as the Apoſtles; and Reverence the Deacons as the command of God. Let no man preſume to do any thing belonging to the Church without the BiEuchariſt onely be acJeſus Chriſt is, there is the Catholique Church. It is neither lawful to baptize, nor to keep the Love-feaſt without the Biſhop; but whatever he ſhall approve of, that is well-pleaſing to God, that
God and the Biſhop. He, who honoureth the Biſhop, is honoured of God; but he, who doth any thing without the Biſhops approbaDevil. Therefore let all things abound among you in grace, for ye are worthy. Ye have every way refreſhed me, and Jeſus Chriſt will rePhilon, Rheus, and Agathopus as the Miniſters of God-Chriſt, who have accomJeſus Chriſt the perfect faith be aſhamed of you. Your
Antioch of Syria, from whence being carried a priſoner for God in moſt venerable bonds, I ſalute you all. And however I am not worthy of ſuch an hoSyria, to conEpiſtle to joyn in glory with them, for that tranquilitie, which is amongſt them according to God, and that they are now come to the quiet haven through your Prayers. Being perfect your ſelves mind the things which are perfect. For if ye have but a
Troas, ſaluteth you, whence alſo I write unBurrus, whom ye ſent along with me together with your Epheſian brethren, who hath refreſhed me in all things. I wiſh all would become imitatours of him, who is the Exemplar of the Miniſterie of God. Grace ſhall remunerate to him according to all that he hath done to me. I ſalute the Divine Biſhop, and moſt venerable Presbytery, and the Deacons my fellow ſervants, and all in the name of Jeſus Chriſt man by man, and together, both in his fleſh and bloud, paſſion and reſurrection, carnally and ſpiritually, in the name and unity of God and of you. Grace be unto you, and Mercy, and Peace, and Patience always. I ſalute the houſes of my brethren, together with the women, children, virgins, and ſelect widows. Be ſtrong to me-ward in the power of the ſpirit. Philon, who is with me, ſaluTavia, whom I pray that ſhe may be eſtabliſhed in Faith and Love both carnally and ſpiritually. I ſalute Alke a name to me very deſireable. Farewel in the grace of God.
Ignatius, who is alſo Theophorus, to Polycarp Biſhop of the Church of the Smyrneans, who hath rather God the Father and the Lord Jeſus Chriſt for his Biſhop, be very much joy.
HAving embraced thy judgement, which is according to God, founded as upon a rock and immoveable, I glory exceedingParoxyſms by Embrocations. Be in all things wiſe as the Serpent, and harmleſs as the Dove. For this cauſe art thou carnal and ſpiritual, that thou mayeſt uſe a gentle hand in the managerie of thoſe things, which are maJeſus Chriſt to love their wives as the Lord loveth the Church. If a man can continue chaſt to the honour of the fleſh of our Lord, let him remain ſo, but let him not glory. For if he glory in it, he will be deſtroy'd, and if he would be more taken notice of than the Biſhop, he is corrupted. It is meet that they who marry and are given in marriage ſhould be joyned together by the ſentence of the Biſhop, that ſo the marriage may be according to God, and not according to concupiſcence. Let all things be done to the honour of God. Be mindful of the BiBiſhops, Presbyters, and Deacons, and wiſh that I may receive my part in God together with them. Labour together one for another, ſtrive together, run together, ſuffer together, ſleep together, awake together as the Stewards, Aſſeſſors, and Miniſters of God. Do things pleaſing to him, whom ye fight for, and whoſe ſouldiers ye are, from whom ye expect
Antioch of Syria, is at peace through your Prayers, as it is manifeſted to me, I was therefore the more cheerful, and intent upon the things of God without diſtraction, that by any means I may through ſufferings enReſurrection. O Polycarp, moſt bleſſed of God, it becomes thee to gather together a Council moſt becoming God, and to appoint ſome worthy perſon, whom ye eſteem highSyria there to ſpread abroad your forward Charitie to the glory of Chriſt. A Chriſtian hath no power over himſelf, but is to attend the things of God. When ye ſhall have diſpatched this buſineſs, tho work ſhall be aſcribed to God and to you. For I believe that through Grace ye are
Troas to Neapolis, as I am comEpitropus, with her whole houſe, and her childrens. I ſalute my beloved Attalus; I ſalute him, who ſhall be accounted worthy to go into Syria; I pray that the grace which is in our God Jeſus Chriſt, may be always with him. In whom do ye conAlke a name deſire
Ignatius, who is alſo Theophorus, to the Church bleſſed in the greatneſs of God the Father with all fulneſs, praedetermined beEpheſus of Aſia, be very much joy in Jeſus Chriſt, and in im
APproving of thy name in God highly beloved, which ye have poſſeſſed by a juſt title according to the faith and love, which is in Chriſt Jeſus our Saviour, I exSyria for the common Name and Hope, and that I hoped through your Prayers that I ſhould be inabled to fight with beaſts at Rome, that ſo I might become through Martyrdom a Diſciple of him, Who offered
up himſelf to God for us an oblation and ſacrifice. I have compendiouſly apprehended your very numerous multitude in the name of God by Oneſimus your Biſhop in the fleſh, whoſe charitie is beyond expreſſion; whom I beſeech you to love according to Jeſus Chriſt, and all of you to be like unto him. Bleſſed be he, who hath beſtowed ſo worthy a Biſhop upon you, ſo worthy of him. And I pray that my fellow ſervant Burrus, who is your Deacon, every way bleſſed according to God, may continue to the honour of you and the Biſhop. Crocus alſo, who is worthy of God and of you, whom I have received as the Exemplar of your Charity, hath refreſhed me in all things, as the Father of Jeſus Chriſt will alſo give refreſhing unto him, and to Oneſimus, and Burrus, and Euplus, and Fronton, in whom I have viewed you all in love. I would enjoy you always if I might be worJeſus Chriſt, who glorifies you; that being perfected and knit up in one and the ſame ſubjection, and being of one mind and one judgement, ye may all ſpeak the ſame thing, and being ſubject to the Biſhop and the Presbytery, may be ſanctiName, yet am I not perfected in Chriſt Jeſus. For now I begin to be a Diſciple, and ſpeak to you as my fellow teachers. For it is meet that I ſhould be admoniſhed by you in faith, inſtruction, patience, and long ſuffeJeſus Chriſt himſelf, who is our incomparable life, did follow the judgement of his Father, and the Biſhops deJeſus Chriſt. Therefore it is a comely thing for you to concur in the judgement of the Biſhop as alſo ye do; for your Presbytery moſt worthy of praiſe, and of God is ſo adapted to the Biſhop, as ſtrings are fitted to the harp, in ſo much that Jeſus Chriſt is celebrated through your Unanimity and Agreement in love. Ye are all made up man by man into one Chorus, and keeping the Melodie of God, which is
Ʋnitie, ye ſhall with one voyce glorifie the Father by Jeſus Chriſt, that he may alſo hear you, and acknowledge you by what you do to be the members of his Son. So that it is profitable
Jeſus Chriſt, and Jeſus Chriſt to the Father, that all things may be conſonant in unity. Let no man be deAltar, he is deprived of the bread of God. For if the Prayer of one or two is ſo effectual, how much more effectual is the Prayer of the Biſhop, and all the Church? He thereThat God reſiſteth the proud. Therefore let us endeavour to be in ſubjection to the Biſhop, that ſo we may be God's Subjects. And if any man take notice that the Biſhop holds his peace, let him fear and reverence him ſo much the more; for we ought to receive him, whom the Maſter of the Family hath ſent to govern his Houſe, as we ſhould reBiſhop as the Lord himſelf. But
Oneſimus doth himſelf very much commend your good Order, which is according to God; for ye all live according to truth, and there is no hereſie amongſt you, neither do ye hear any but Jeſus Chriſt ſpeaking acPhyſitian fleſhly, and ſpiritual, begotten, and unbeMary and of God, firſt paſſible, and then impaſſible. Let no man ſeduce you, as ye are not yet ſeduced, being wholly of God. For ſo long as there is no contention amongſt you, which may be hurtful to you, ye live according to God. I am made as an Off-ſcouring for you, and as a Purgatorie expiation for you Epheſians faFaith do the things of Infidelitie, nor Infidelitie the things of Faith. But thoſe very things, which ye do as carnal men, are ſpiritual, ſo long as ye
Jeſus Chriſt. I have known ſome paſſing from thoſe parts, who held an evil doctrine, but ye would not ſuffer them to ſow their ſeeds amongſt you, but ſtopped your ears againſt them, that ye might receive none of the doctrine ſowed by them. For ye are Stones of the Father's Temple, prepared for the building of God the Father, carried up on high by the Engine of Jeſus Chriſt, which is his Croſs, by the Cord of the holy Spirit. But Faith is your Guide, and Charity your Way, which leads unto God. Ye are all therefore FellowGod and the Temple, Chriſt and Sanctitie, being in all things beautified according to the comJeſus Chriſt, in whom I am exGod. Pray alſo without ceaſing for other men, for there is hope of their repentance, that they alſo may attain God. Admoniſh them, and let them be wrought upon by your works to become your Diſciples. Oppoſe your meekneſs to their anger, and whilſt they boaſt of great things, do ye mind the things of humility.
Herb of the devil. Keep your ſelves in all Puritie and Temperance both in fleſh and ſpirit through Jeſus Chriſt. The laſt times are come; Therefore let us reverence and fear the long-ſufferance of God, that it be not our condemnation. For either let us fear the wrath to come, or love the preſent grace. One of the two is onely to be found in Jeſus Chriſt, that we may live indeed. Nobonds, which are as ſpiritual Pearls, through which by your Prayers I may riſe again. And let me always be parEpheſian Chriſtians, who were ever of the ſame mind with the ApoJeſus Chriſt. I know who I am, and to whom I write. I am a condemned perſon, but ye have obPaſsover of thoſe who are killed for God, being the Fellow-miniſters of ſanctified Paul, who was martyred, worthily bleſſed, under whoſe feet I would be found, that I may enjoy God; who in a whole Epiſtle makes menJeſus Christ. Make haſt therefore to meet together more frequently to the Euchariſt of God and to glorie. For when ye often come together into one place the powers of Satan are rendred fruJeſus Chriſt, which are the beginning and end of life. For Faith is the beginning, Love is the end; theſe two united are of God, and all other things tending to Honeſtie do wait upon theſe. No man, who hath covenanted into the faith, committeth ſin, nor doth he hate another who is poſſeſs'd of Charitie. The tree is known by its fruit; and they, who have ſolemnly engaged to be Chriſtians, ſhall be ſeen by the works they do. For it is not now the work of an Engagement,
ſpake, and it was done, and the things alſo, which he did in ſilence, are worJeſus, can hear alſo his ſiTemples, and he may be our God in us; for whatever is ſhall be made manifeſt to us, and thereErre not (my brethren.) They who are deſtroyers of houſes ſhall not inherit the Kingdom of God. Therefore if they are dead, who act ſuch things according to the fleſh; how much more is it death for any man by an evil doctrine to corrupt the faith of God, for which Jeſus Chriſt was crucified? Such a one being defiled ſhall go into the unLord received the
prince of this world, which hath an ill odour; neither let him lead you captive from the life, which is ſet before you. Why are we not all wiſe having received the knowledge of God, that is, Jeſus Chriſt? Why are we fooliſhly deGrace, which the Lord hath truly ſent amongſt us? My ſpirit is the Off-ſcouring of the Croſs, which is a ſcandal to unbelievers but to us Salvation and Life eternal. Where is the wiſe? where is the diſputer? where is the boasting of wiſe men ſo called? For our God Jeſus Christ was conceived by Mary according to the Oeconomie of God, of the ſeed of David by the holy Ghoſt, who was born and baptized, that he might through ſufferings cleanſe the water. And the Virginity of Mary, the Child born of her, and the Death of the Lord, were hid from the prince of this world, being three crying Myſteries yet wrought up by God in ſilence. How came he then to be manifeſted to ages? A Star in Heaven appeared, which out-ſhined all the other ſtars, and the light of it was ineffable, and the Noveltie of it did contain a ſtrangeSun and Moon were a Chorus to this Star, which did carry in it a brightneſs and ſplendour above them all. The world was troubled about it, to find out how this New-Star ſhould appear amongſt the other ſtars ſo unlike unto them; hereupon all Magick was diſſolved, and every bond of wickedneſs diſ-appeared, ignorance was taken away, the old kingdom was deGod appeared as man for the renewing of Life eternal. But that, which was perfect with God, took a beginning, and thereupon all things worked together to bring about the deſtruction of death. If Jeſus Christ through your Prayers ſhall make me worthy, and it be his will, in a ſeNew man JeJeſus Chriſt, of the ſtock of David, accordBiſhop, and to the Presbyterie with an undibreaking one bread, which is
Medicine of Immortalitie, an Antidote againſt death preſerving to Life eternal in Jeſus Chriſt. I could give my life for you, and for him whom ye have ſent to Smyrna for the honour of God; whence alſo I write unto you, giving thanks unto the Lord, loving both Polycarp and you. Remember me as Jeſus Chriſt alſo remembers you. Pray for the Church which is in Syria; whence I am led away a Priſoner unto Rome, being the laſt of the faithful there, if I may be accounted worthy to be found to the honour of God. Farewel in God the Father, and in Jeſus Chriſt our common hope.
Ignatius, who is alſo Theophorus, to the Church bleſſed in the Grace of God the Father, through Jeſus Chriſt our Saviour, which is at Magneſia neer to Maeander, which I ſalute in him, and wiſh it very much joy in God the Father and in Je
KNowing your moſt excellent Order of Love, which is according to God, I joyfully made it my choice to ſpeak unto you in the faith of Jeſus Chriſt. For being accounted worthly of the Name moſt beJeſus Chriſt, who is our endleſs life, by Faith and Love, before which nothing is preferred; but chiefly of Jeſus and the Father, through whom having patiently enprince of this world, and eſcaping them we ſhall enjoy God. For I was accounted worthy to ſee you by Damas your Divine Biſhop, and
Presbyters, Baſſus and Apollonius, and Sotion the Deacon my FellowBiſhop as to the Grace of God, and to the Presbyterie as to the Law of Jeſus Chriſt. And it becomes you not to make any uſe to your ſelves of the age of the Biſhop, but to give him all Reverence, accordFather ▪
(as I have known holy Presbyters) not preſuJeſus Chriſt the Biſhop of all. Therefore for his honour, who wills it, it is meet we perform obedience without hyChriſtians, but to be ſo. For ſome indeed there are, who own the Biſhop in name, but do all things without him. Such men appear to me to be men of no good Conſcience, becauſe they hold meetings not eſtabliſhed by commandment. All works have ſome end, two are proInfidels have the ſtamp of this world; Believers in love have the ſtamp of God the Father by Jeſus Chriſt, whoſe life cannot be in us, unleſs we can through him voluntarily die into his Paſſion. But ſeeing I have in the perſons preſcribed taken a view of your whole multitude in Faith and Love, I admoniſh you to do all things in the unanimity of God; your Biſhop being Preſident over you in the place of God, and the Presbyters in place of the Council of the Apoſtles, and the Deacons moſt pleaſant to me, having the Diaconie of Jeſus Christ committed to them, who was with the Father before ages, and in the end appeared. Having therefore all received manners like unto God, reverence one anJeſus Chriſt. Let nothing be amongſt you, which may poſſibly divide you, but be united to the Biſhop, and to thoſe who are Preſidents over you, accordLord being uniApoſtles; ſo neither do ye act any thing without the Biſhop, and the Presbyters. Neither attempt any thing upon your own account howOne Prayer, One Supplication, one mind, one hope in Love and in immaJeſus Chriſt than whom nothing is better. Therefore all conTemple of God, as to one Altar, to one Jeſus Chriſt, who came from one Father, and being one is returned to him. Be not deceived by ſtrange opiniProphets lived according to Jeſus Chriſt; and therefore they were perſecuted, being inſpired by his Grace, that they might work a perſwaſion in thoſe, who were not perſwaded, that there is one God, who manifeſted himſelf by Jeſus Chriſt his Son, who is his eternal Word, not coming forth from Silence, who in all things pleaſed him that ſent him. ThereNewneſs of Hope, not Sabbatizing any longer, but liDominical life of that day, whereon our life did riſe again through him, and through his death (whom ſome deny;) through which myſterie we have received both to Believe, and alſo to endure with Patience, that we may be found the Diſciples of Jeſus Chriſt our onely Maſter; how ſhall we be able to live without him, whom the Prophets, being his Diſciples, looked for in Spirit as their Maſter? and becauſe they juſtly expected him, he, when he was come, raiſed them from the dead. Therefore let not us be inſenſible of his Goodneſs; for if he ſhould retribute to us according to what we do, we ſhould ceaſe to be. Therefore being made his Diſciples let us learn to live like Chriſtians. For he, who is called by any other name than this, is not of God. Therefore put away from you the evil leaven, which is old and corJeſus Chriſt. Be ye ſeaſonJeſus Chriſt, and yet to Judaize; for Chriſtianiſm hath not believed into Judaiſm, but Judaiſm into Chriſtianiſm, that every tongue believing might be gathered unto God. But theſe
Nativity, Paſſion, and Reſurrection, effected in that ſeaſon when Pontius Pilate was governour, all truly and firmly accompliſhed by Jeſus Chriſt our hope, from which hope may none of you be perverted. I would every way enjoy you, if I may be worthy; for though I am in bonds, yet am I not to be compared to one of you, who are at libertie. I know ye are not puffed up, for ye have Jeſus Chriſt among you. And I know the more I praiſe you, it doth but ſhame you ſo much the more, as it is written, The juſt man is an accuſer of himſelf. Make it your endeavour to be confirmed in the determinations of the Lord and the Apoſtles, that whatever ye do may be proſperous both in fleſh and ſpiBiſhop, and your Presbyterie, which is as a ſpiritual Crown decently platted, and the Deacons, who are according to GodBiſhop, and one to another,
Jeſus Chriſt to the Father according to the fleſh, and the Apoſtles to Chriſt and to the Father, and the Spirit, that there may be unitie both carnal and ſpiritual. KnowSyria, from whence I am not worthy to be called. For I very much want your Prayer united in God, and your Love, that the Church, which is in Syria, may be accounted worthy to be waEpheſians from Smyrna ſalute you (whence alſo I write unPolycarp the Biſhop of the Smyrneans. The other Churches alſo ſalute you in the honour of Jeſus Chriſt. Be ſtrong in the concord of God, being poſſeſſed with a diſcerning Spirit, which is Jeſus Chriſt.
Ignatius, who is alſo Theophorus, to the Church of God the Father and the Lord Jeſus Chriſt, which is in Philadelphia of Aſia; which hath obtained mercy, is ſettled in the concord of God, rejoycing in the PaſJeſus Chriſt, for ſhe is my eternal and permanent joy, chiefly if they continue united with the BiJeſus Chriſt, whom he hath firmly eſtabliſhed according to his own will by his holy Spirit.
WHich Biſhop I have known to have obtained the Miniſterie for the comJeſus Chriſt, whoſe mild temper I have been amazed at, for by his ſilence he can do more than they who
Jeſus Chriſt doth not cultivate, for they are not the Plantation of the Father. Not that I have found any Diviſion amongſt you, but a Reſining us from the Dreggs. So many as are of God, and of Jeſus Chriſt are with the Biſhop, and ſo many Penitents as come over into the Unitie of the Church, ſhall be of God, that they may live according to Jeſus Chriſt. My brethren, be not deceived. If any man follows him, who is the maker of Schiſm, he is no inheritour of the Kingdom of God If any man walks about in a ſtrange opinion, he is not conformable to the Paſſion. Let it be your endeavour therefore to
one Eucharist; for there is One fleſh of our Lord Jeſus Chriſt, and one Cup for the Unitie of his bloud, One Altar, as One Biſhop with the Presbyterie and Deacons my fellow ſervants, that whatever ye do, ye may do according to God. My brethren, I am very much poured out in Love towards you, and exceedingly rejoycing ſtrengthen you, yet not I, but Jeſus Chriſt, for whom I am in bonds, and therefore am the more affraid, becauſe I am not yet taken out of the world. But your Prayer to God will perfect me, that I may obtain that Lot to which I was choſen, flying to the Goſpel as to the fleſh of Jeſus, and to the Apoſtles as to the Presbyterie of the Church: We love alſo the Prophets, becauſe they preached the Goſpel, and did hope in him, and expect him; in whom alJeſus Chriſt, being holy men worthy to be beloved, and moſt worthy of admiration, born witneſs of by Jeſus Christ, being his Martyrs, and numbred up together in the Goſpel of the common hope. But if any man preach Judaiſm to you, hear him not. For it is better to hear Christianiſm from one circumciſed, than Judaiſm from one uncircumciſed. But if both of them ſpeak not of Jeſus Chriſt, they are to me as Pillars
Monuments of dead men, whereon the names of men onely are written. Flie therefore evil arts, and the frauds of the prince of this world, leſt being troubled with his opinion ye be weakned in charitie. Be all of you made up into one with an undiAttend unto the Biſhop, and the Presbyterie, and the Deacons. And though ſome have ſuſpected me to have ſpoken theſe things as foreknowing the Diviſion of ſome; yet he is my witneſs, for whom I am a Priſoner, that I have not been taught it by man, but the Spirit preached it, ſaying theſe things, Do nothing without the Biſhop. Keep your fleſh as the Temple of God. Love Ʋnitie. Flie diviſions. Be ye followers of Jeſus Christ as
he himſelf is of the Father. Therefore I did what was proper for me as a man perdiviſion and wrath God dwelleth not. ThereRepentance to the
Ʋnitie of God, and the Council of the Biſhop. I beGrace of Jeſus Chriſt, who will looſe every bond from you. And I exhort you to do nothing with contention, but acDiſcipline of Chriſt. For I have heard ſome ſpeaking in this wiſe, That if I find it not amongst the Antients, I do not believe the Goſpel. And when I replied to them, That it is written. They anſwered me, It lies before us. But Jeſus Chriſt is to me Antiquitie, and the Records not to be touched are his Croſs, and his Death, and his Reſurrection, and the Faith, which is by him, in which things I would be juſtified through your Prayers. Honourable are the Priests, but more honourable the Highprieſt, to whom are committed the Holies of Holies, and with whom alone are depoſited the hidden things of God. He is the Door of the Father, by whom Abraham, and Iſaac, and Jacob, and the Prophets, and Apoſtles, and Church of God have entered. All theſe things are for the Unitie of God.
Goſpel hath ſomething in it chiefPreſence of our Lord Jeſus Chriſt, his Paſſion, and Reſurrection. For the beloved Prophets preached of him; but the Goſpel is the Perfection of incorruption. All things together are excellent, if ye believe in Love. But ſeeing that through your Prayers, according to the bowels which ye have in Chriſt Jeſus, the Church, which is at Antioch of Syria (as is told to me) is at peace; it beMiniſter to go thither as an Embaſſadour upon the Embaſie of God, to joy together with them that they are made one, and to glorifie his Name. Bleſſed in Jeſus Chriſt ſhall that man be, who ſhall be accounted worthy of ſuch a Miniſtery, and ye your ſelves ſhall be glorified. This is not impoſſible for the Name of God, if ye have but a will to it, as ſome neighbour Churches alſo have ſent Biſhops, others Presbyters and Deacons. As for Philo the Deacon of Cilicia, he is a man that hath given a good Teſtimonie, and now miniſters to me in the Word of God, together with Rheus Agathopus a choyce man, who accompanies me from Syria, having renounced this life, theſe alſo bear
Jeſus Chriſt. The Love of the Brethren, who are at Troas, ſaluteth you, whence alſo I write unto you by Burrus, who was ſent along with me from the Epheſians and the Smyrneans for the Word of honour. The Lord Jeſus Chriſt will honour them, in whom they hope, in fleſh, ſoul, faith, love, and unanimitie. Farewel in Christ Jeſus our common Hope.
Ignatius, who is alſo Theophorus, to the holy Church, beloved of God the Father, of Jeſus Christ, which is in Trallis of Aſia, elect, and divine, having obtained peace in the fleſh and bloud, by the Paſſion of Je
I Have known you to have a blameleſs underſtanding, not to be ſevered in PaPolybius your Biſhop hath manifeſted to me, who by the will of God, and of Jeſus Chriſt, was at Smyrna; and did ſo congratulate me a Priſoner for Jeſus Chriſt, that I did view over your whole multitude in him. ThereBiſhop as to Jeſus Chriſt, ye appear to me not to live as men, but to
Jeſus Chriſt, who died for us, that believing in his death ye may eſcape death. Therefore it is neceſſary, as ye do to do nothing without the Biſhop; but that ye be ſubject to the Presbyterie, as to the Apoſtles of Jeſus Chriſt our Hope, in whom we ſhould be found having our converſation. It behooves the Deacons alſo, being the Myſterie of Jeſus Chriſt, to pleaſe all men every manner of way. For they are not the Miniſters of meats and drinks, but Miniſters of the Church of God. Therefore it is neceſſaDeacons as Jeſus Chriſt, and the Biſhop, being the Son of the Father; and the Presbyters as the Council of God, and companie of the Apoſtles. Without theſe a Church is not called. Of whom I am perſwaded that ye are ſo inExemplar of your love, and have it by me in your Biſhop, whoſe behaviour is a great Diſciplination, and his meekneſs power; whom I think that very Atheiſts do reverence) being ſatisfied that I ſpare not my ſelf. Formerly though I might have matter to write, I thought not fit for this cauſe, leſt being a condemned perſon I might ſeem to comApoſtle. I am wiſe in God
meekneſs, that by it the prince of this world may be defeated. Cannot I write unto you of things celeſtial? but I am afceleſtial, and the Angelical Orders, and their governing Conſtitutions, things viſible and inviſible; and beſides this I am now a DiſciJeſus Chriſt, to uſe only the Chriſtian nuhereſie. For the times are ſuch, that perſons worthy of credit ſeemingJeſus Chriſt, like
God, Jeſus Chriſt, and the Biſhop, and the Orders of the Apoſtles. He, who is within the Altar, is pure; that is, he, who does any thing without the Biſhop, Presbyterie, and Deacons, is of an imfaith, which is the fleſh of the Lord, in love, which is the bloud of Jeſus Chriſt. Let none among you have any quarrel againſt his Neighbour. Give no offences to the Gentiles, that the Multitude which is in God be not blaſphemed by a few fooliſh men. For Wo to him, through whoſe fooliſhneſs my Name is blaſphemed amongſt ſome. Therefore be deaf to him, who ſpeaks to you without Jeſus Chriſt, who was of the ſtock of David, and of Mary, who was truly born, eat and drank, was truly perſecuted under Pontius
Pilate, was truly crucified, dead, things in heaven, on earth, and under the earth beraiſed again from the dead, his Father raiſing him up acFather will raiſe up us alſo, if we believe in him, through Jeſus Chriſt, without whom we have no true life. But if, as ſome Atheiſts, that is, Infidels ſſuffered only in appearance, as they themſelves are only in appearance, why am I in bonds? and why do I pray that I may fight with beaſts? therefore do I not die without reward? and am I not a lyar againſt the Lord? Fly therefore evil plants, which bring forth deadly fruit; which if a man taſte of, he dies preſently. For theſe are not the Plantation of the Father, if they were they would appear branches of the Croſs, and their fruit would be incorruptible. Through which Croſs by his Paſſion he Advocates for you being his Members. The Head therefore cannot be born without the Members, God having promiſed the
Ʋnion of them, who is himſelf. I ſalute you from Smyrna, together with the Churches of God, which are preſent with me, who have every way refreſhed me both in fleſh and ſpirit. My bonds, which I carry about for Jeſus Chriſt, do admoniſh you, that I deſire to en
Ʋnanimitie, and in Prayer one for another. For it becomes you all one by one exceedingly, and the Presbyters to comfort up the Biſhop for the honour of the Father of Jeſus Chriſt and of the Apoſtles. I beſeech you in love to hear me, that writing unto you I may not be a witneſs within you. Pray alſo for me, out of that Charitie which is in you, for I need the mercy of God, that I may be accounted worthy of the Lot, which I labour to enjoy, and may not be found Reprobate. The love of the Smyrneans and Epheſians ſaluteth you. Remember in your prayers the Church which is in Syria, whence I am not worthy to be called, being the laſt of them. FareJeſus Chriſt, being ſubject to the Biſhop as to the Commandement, and likewiſe to the Presbyterie. And love one another man by man with an undivided heart. My Spirit ſhall be an expiation for you, not oneFather, who is faithful, will fulfil my Petition and yours in Jeſus Chriſt, in whom may ye be found un
Ignatius, who is alſo Theophorus, to the Church which hath obtained Mercy through the Magnificence of the most high Father, and Jeſus Chriſt his onely begotten Son, ſanctified and enlightned by him who willeth all things, which are according to the love of Jeſus Chriſt our God; which is Preſident over the Churches about in the Region of the Romans, as over a Quire, being divine, comely, moſt bleſſed, worthy of praiſe, in a becoming order, eminently chaſte, and ſet up for a Preſident of Charitie, having the Law of Chriſt, and bearing the Name of the Fa
HAving beſeeched God, I happened to ſee your divine faces, as I much deJeſus Chriſt I hope to ſalute you, if it be his will, that I may be accounted worthy to continue to the end. For the beginning is well ordered, if thereby I may obtain Grace ſo as to obtain my Lot unto the end without impediment. For I fear your charitie, leſt it prove injurious to me. For to you it is eaAltar is already prepared. That ye being made up a chorus in love may ſing to the Father in Jeſus Chriſt; becauſe God hath accounted the Biſhop of Syria worthy to be found, and to be ſent from the Eaſt unto the Weſt, to ſet and go down gloriouſly from the world unto God, that I may riſe again in him. Ye have never bewitched me in any thing; ye have inſtructed others, and I would that
Chriſtian, but be found ſo. For if I ſhall be found ſo, I may alſo be ſo called, and then be a Believer, when I appear not to the world. Nothing is good which is onely in appearance; For our God Jeſus Chriſt being in the Father appeareth the more. A Chriſtian is not a work of perbread of God. Allure thoſe beaſts the rather to become my ſepulchre, and to leave no reliques of my body, that when I am fallen aſleep I may not be burdenſom to any. Then ſhall I be the true Diſciple of Jeſus Chriſt, when the world ſhall not ſee my body. Pray to the Lord for me, that by theſe inſtruments I may be found a ſacrifice
Peter and Paul; they were Apostles, but I am a condemned perſon, they were free, but I am a ſervant even until now, yet, if I ſuffer, I ſhall be made the Freeman of Jeſus Chriſt, and ſhall riſe again free; and being now a Priſoner I learn to deſire nothing. From Syria even to Rome do I fight with beaſts, both by Land and by Sea, by night and by day, being bound to ten Leopards, (which are my military guard) which are the worſe for being kindly treated. But by their injurious dealings I am the more made a Diſciple, yet am I not therefore juJeſus Chriſt. Let the fire, the croſs, the violence of beaſts, ſcattering of bones, conciſion or chewing of members, grinding of the whole body, buffetings of the devil come upon me, ſo that I may but
Jeſus Chriſt. The ends of the world will profit me nothing, nor the kingdoms of this age. It is good for me to die for Jeſus Chriſt, rather then to rule over the ends of the earth. I ſeek him, who died for us, I will him, who roſe again for us. He is the Gain ſet before me. Pardon me, brethren, do not hinder me to live, do not ſeprince of this world would ſpoil me, and corrupt my judgement, which is according to God. Therefore let none of you being preſent contribute any aſſiſtance to him, but rather be for me, that is, for God. Do not ſpeak Jeſus Christ, and covet the world. Let no faſcination be amongſt you. Neither do I exhort you being preſent to believe me, raCome to the Father. I take no pleaſure in the meat of corruption, nor in the pleaſures of this life. I will the bread of God, which is the fleſh of Jeſus Chriſt, of the ſeed of David, and the drink which I will, is his bloud, which is incorruptible love. I would live no longer according to men, and this ſhall be if ye will. Will it therefore that ye alſo may be accepted. I intreat you by a few writings, believe me; but Jeſus Chriſt ſhall manifeſt theſe things to you, that I ſpeak truth. That is no lying mouth, by which the Father hath truly ſpoken. Pray for me that I may obtain. For I have not written unto you according to the fleſh, but acSyria, which in my ſtead hath God for its Pastour. Jeſus Chriſt himſelf ſhall watch over it, and your Love. But I am aſhamed to be named from them, for I am not worthy, being the laſt of them, and an abortive. But I may through mercy be ſomething if I obtain God. My Spirit ſaluteth you, and the love of the Churches which have received me for the
Jeſus Chriſt, not as one paſſing by them; for they did not meet me onely on the way according to the fleſh, but conSmyrna by the Epheſians, worthy to be moſt bleſſed. Crocus alſo is with me a Name deſireable, together with many others, who came from Syria to Rome to the glorie of God. I believe they are known to you, to whom ye may make manifeſt the things approaching me. For they are all worthy of God, and of you, and it becomes you to refreſh them in all things. I have written unto you theſe things upon the day before the ninth of the Calends of September. Be ſtrengtheJeſus Chriſt.
SAint Barnabas was a man of excellent and divine Qualifications, beautified and adorned with ſingular gifts and graces for the propagating of Chriſtianitie, and proJeſus; being one of the ſecundary Apostles, which were in that age made choice of in imitaPaul to this honourable imployment by God himſelf, Act. 13. 2. All were not Apoſtles, 1 Cor. 12. 29. Hoc magnum erat, & per paucorum privilegium, This was a great Privilege, and onely of ſome few. Chriſt was the Apoſtle of God. Heb. 3. 1. the Twelve the Apoſtles of Chriſt, Joh. 20. 21. and they, as the Spirit gave direction, did conſtitute 1. c. Apoſtles beſides the Twelve
Barnabas, who needs not any humane ChaActs of the Apoſtles written by Saint Luke. He and Paul were tanquam jugati boves, as Gods chief yoke of Oxen, ploughing over much ground, and manuring the field of Chriſtianitie; He was a perſon of very great Eminencie and Integritie in his Place and Office, often imployed upon honourable Services for the Church, ſometimes alone, and ſometimes in conjunction with holy and bleſſed Paul, and when he had done the Church all honeſt and faithful Service he poſſibly could, and had improved his taMartyrdom, and under the power of Nero the firſt of Perſecutors, and worſt of men, was burnt at the ſtake for his Religion, upon the eleventh of June, which day is Annually obſerved by our Church to perpetuate his memory, and to advance Gods glorie. This briefly conEpiſtle indeed may not prove ſo very acceptable to ſome, in regard of his ſtrange Explications
Chriſtianity was but in the Cradle, and ſcarce advanced into her morning Dreſs, then God made choice of the weak things of the world to confound the mighty, and of rude and illiChriſtianity hath made a conqueſt over the world, heathen learning is become ſubſervient to divine Truths, the rudeneſs and firſt Draught of Chriſtianity hath been poliſhed over, and adorned by the moſt able and learned Pens; The following TranſlaEpiſtle is according to the Orir
Iſaac Voſſius, and printed at Amſterdam, Anno Dom. 1646. who himſelf gives this followAnnotations upon it. Some years have paſſed over, ſince it was my reſolution to publiſh this Epiſtle of Barnabas, which I received from the incompaSalmaſius; but being prevented by a journey, I could not then perfect what I intended. When I went for England to make my ſelf acquainted with that Nation, another opportunity offered it ſelf unto me, whereby I was encouraged ſpeedily to make publike the Epiſtle before mentioned, which
r
Ʋſher, Biſhop of Armagh, and Primate of Ireland was then preparing to publiſh a new Edition of Ignatius, and when he made it both his requeſt and offer that this Epiſtle of Barnabas might be printed with his Ignatian Epiſtles, I not onely freely conſented to it, but was very glad, that ſo very Antient a Monument ſhould fall into thoſe hands, from which I was aſſured it would borrow not a little ſplendour. And had not a great fire conſumed a great part of the Citie of Oxford, and deſtroyed all Exemplars, we had had long ſince a very fair Edition of this Author. However there were not wanting in France ſome learned men, who thought it a very unworthy thing that ſuch a writing as this ſhould be ſo long concealed. Thereupon Claudius Menardus of the Order of Saint Maurus lately fitted out for us a new Edition; and that he hath very well deſerved of the publike for this act of his no man can deny. Yet he had meManuſcripts, whereby to correct that Edition; The Medicaean Librarie of Florence ſupplyed me with the firſt, and that of Theatins at Rome furniſhed me with the other two; and Lucas Hoſtenius an eminent man, who cannot be praiſed according to his deſerts, is the perſon, to whom I am indebted for the uſe of them. What help theſe three Manuſcripts have afforded me, he will be beſt able to judge, who can think it worth his while to comEpiſtle of Barnabas, whereas Clement, Origen, and others aſcribe it to him. Learned men (I believe) may take offence at ſome unuſual Expoſitions of his, made upon ſome places of Scripture; but they can have nothing whereon to ground a perſwaſion, that thoſe places ſhould be miſScriptures make ſo frequent mention of, and who was always an inſepaApoſtle Paul, and himſelf one of the Minor Apoſtles. But
Chriſtians? and think that they might not as well be miEpiſtle of Clement? which Epiſtle was pubPatricius Junius the Kings LibraClement about the Phoenix, and his many worlds beyond the Ocean? neither do I believe that ſome will eaſily admit of that Expoſition about the Scarlet thred of the Harlot Rahab, that it ſhould be a Type of the bloud of Chriſt, and other things of this nature which I could reckon up, but they are not ſo proper for this place; yet was this Clement called an Apoſtle by as good right as Barnabas was. Therefore no perſons ought to find fault with that in the one, which they excuſe in the other. It is known to every one how very myſtically, ſuperſtitiouſly, and almoſt impertinently, thoſe firſt Chriſtians did interpret the Scriptures. Therefore if ſome things ſhould be met with in this Author, which may diſChriſtians, than entertain the leaſt thoughts that this writing is ſuppoſititious. Nor let any perſons therefore like the worſe of this Epiſtle of Barnabas becauſe Euſebius, and other Greek Writers of a later date, have placed it amongſt the Apocryphal wriScripture. And for the ſame reaſon many works of Clement of Alexandria and of Origen, were accounted Apocryphal, whereas it was never yet doubted of, whether thoſe very works ſo accounted of were their genuine works. And certainly if we ſhould reject all Writings, which have at any time been accounted Apocryphal, we ſhould reject the Epiſtle of Paul to the Hebrews, and the Epiſtle of Jude the Apostle, and that of Clement to the Corinthians; which thing ſhould we do how abſurd would it ſeem to any man? Others have given out that they have diſcerned this Epiſtle to be ſpurious both from the Style, and manner of Writing, and they have afEpiſtles of Ignatius; but they, who boaſt of ſuch things, would ſeem more accute than befucus of the counterfeit ſoon appears, as a true people will diſcover a falſe one; which is a thing ordinary in other traffiqueEpiſtles of Ignatius and Barnabas? Have they ſeen other Writings of theirs? Certainly not. Therefore how come they to know what Style Barnabas and Ignatius uſed? Yet they go on and ſay, that what they think to be true, they know to be true, and if it be ſo with them, I will not adde one word more about them.
MY ſons and daughters, in the Name of our Lord Jeſus Chriſt, who loBrethren in my thoughts to love you
three Conſtitutions of the Lord, The hope of life, the beginning, and the conſummation. For God hath made before-hand things plain to us, by his Prophets, who are paſſed, and hath given unto us the beginnings of future things. But, as he hath ſaid, It is a more honourable and high thing to approach to his Altar. Yet I ſhall not as a Teacher or DoSeeing therefore that the days are moſt wicked, and that the adverſary hath the power of this worldFear and Patience are the Coadjutors of your faith; and the things, which fight for us, are Longanimitie and Continence. Where theſe remain pure, acTo what purpoſe is the multitude of your ſacrifices unto me, ſaith the Lord, I am full of the burnt-offerings of rams, and the fat of lambs; I delight not in the bloud of goats and bulls. Neither do I regard you, when ye come to appear before me. For who hath required theſe things at your hands? neither ſhall ye tread my courts. When ye bring your courſe bread it is vain, your incenſe is an abomination to me. Your new moons, and ſabbaths, and great day I cannot endure ▪ Your faſt, idle time, new moons, and feaſts my ſoul hateth. God hath therefore made theſe void, as the new Law of our Lord Jeſus Chriſt, which is without the yoke of neceſHave I commanded your fathers, when they went out of the land of Egypt, that they ſhould offer unto me ſacrifices and victims? but this I commanded them, ſaying, Let every one among you bear no malice towards his neighbour, and let no man ſwear falſly. Seeing therefore that we are not without underſtanding, we
The ſacrifice of God is a contrite heart, and one that is humbled, God doth not deſpiſe. Therefore (Brethren) we ought to enquire more certainly concerning our Salvation, that nothing may have entrance into us, which may turn us away from our life. God ſpeaks again unto them as concerning theſe things, ſaying, Wherefore do ye fast to me, that your voice may be heard on high, as this day? I have not choſen ſuch a faſt, nor a day for a man to afflict his ſoul; neither ſhalt thou bow down thy neck like a bulruſh, nor ſpread ſackcloth and aſhes under thee, nor ſhall ye call this an acceptable faſt. But to us he ſaith thus, When ye ſhall faſt, Looſe every bond of iniquitie, diſſolve the obligations of violent contracts, ſet the oppreſſed at libertie, make void every injurious obligation; break thy bread to the hungry; bring the poor that are without ſhelter into thine houſe ▪ when thou ſeeſt the naked clothe him, and hide not thy ſelf from thine own fleſh; then thy light ſhall break forth as the Morning, and thine health ſhall ſpring forth ſpeedily; and thy righteouſneſs ſhall go before thee; the glorie of the Lord
ſhall be thy rereward. Then ſhall thou call, and the Lord ſhall anſwer; thou ſhall cry, and he ſhall ſay, Here I am: if thou take away from the midſt of thee the yoke, the putting forth of the finger, and ſpeaking Vanity, and ſhall give thy bread to the hungry with all thy ſoul. Therefore in this (brethren) God is provibeloved, ſhould believe in ſimplicity, and he hath ſhewn to all us, that we ſhould not run as Proſelytes over to their Law.
it concerns us to write much of the things in hand, which cannot heal. Let us flie every work of iniquitie, and hate the errour of this time, and love things future. Let us not give liberDaniel ſaith, it is at hand. For this cauſe doth the Lord divide times and days, that his beloved may haſten to his inheritance. So ſaith the ProTen kingdoms ſhall reign upon the earth, and a little king ſhall ariſe, who ſhall depoſe three into one. Concerning the kingdoms, and this very thing Daniel ſaith again, I ſaw a fourth beaſt dreadful and terrible, and exceeding ſtrong, having ten horns, and another little horn grew up in the midſt of them, before
whom there were three of the firſt horns plucks up by the roots. Therefore we ought to unTeſtament is alſo ours. But ours it is, for they have for ever deſtroyed that which Moſes received. For the Scripture ſaith, And Moſes was in the mount fasting fourty days and fourty nights, and he received the teſtament from the Lord, the tables of ſtone written with the hand of God. But they being turned unto idols deſtroyed that, for the Lord ſaith to Moſes, Go down quickly, for thy people, which thou broughteſt out of the land of Egypt, hath tranſgreſſed. And Moſes caſt the tables of ſtone out of his hands, and their Testament was broken, that the love of Jeſus might be ſigned upon your hearts unto the hope of the faith of him. Therefore let us give heed unto the laſt days; for all the time of our life and faith ſhall profit us nothing, if we do not endure unjuſt things, and future temptations, as the Son of God ſaith, Let us reſiſt all iniquitie, and hate it. Conſider therefore the works of an evil life. Ye ought not to ſeparate your ſelves as being
beloved. For the Scripture ſaith, Wo to thoſe, who are wiſe in their own eyes, and prudent in their own ſight. Let us being ſpiritual, be made a perfect Temple to God, as much as in us lies. Let us meditate upon the fear of God, and endeaLord accepting no mans perſon judgeth the world; every man ſhall receive according to his deeds. If he be good, his goodneſs goes beLord. Underſtand a little more; Having ſeen the great ſigns and wonders among the people of the Jews, and that the Lord doth ſo leave them; therefore let us take heed, leſt happily we be found, as it is written, Many called, few choſen.
For this cauſe, the Lord endured to deliver up his body to death, that we might be ſanctified by remiſſion of ſins, that is, through the ſprinkling of his bloud. For it
Jews, and to us, in this manner, He was wounded for our tranſgreſſions, bruiſed for our iniquities; by his ſtripes we were healed. He was led as a ſheep to the ſlaughter, and as a lamb before the ſhearer dumb, ſo opened he not his mouth. Therefore we ought exceedingly to rejoyce in the Lord, becauſe he hath ſhown unto us things paſt, and hath made us wiſe, neither are we without underſtanding of things to come. But he ſaith, The net ſurely is ſpread in vain in the ſight of any bird. This he ſaith, in regard that that man ſhall juſtly periſh, who hath knowledge of the way of truth, and yet will not refrain himſelf from the dark way. Moreover, the Lord endured to ſuffer for us, and yet he is the Lord of the world, to whom he ſaid upon the day before the world was conſummate, Let us make man according to our image and ſimilitude. Learn therefore how much he endured, who would ſuffer this from men. The Prophets having the gift from him propheſied of him; and he, that he might aboliſh death, and make manifeſt the Reſurrection from the dead, endured, becauſe it was neceſſary for him to appear in the fleſh, that he might make good the Promiſe to the Parents. And preparing a new people by his being upIſrael, and dearly loved him. Then he choſe proper Apoſtles, who ſhould preach his Gospel, who were ſinners above all ſin, that he might ſhew that he came not to call the righteous, but ſinners to repentance. Then he manifeſted himſelf to be the Son of God. For had he not come in the fleſh, how could men looking on him have been ſaved? For the Sun, which is the work of his hands, men cannot look diProphets unto death. And for this he enBy the ſtripe of his fleſh all are healed. And again, When I ſhall ſmite the ſhepherd, then ſhall the ſheep of the flock be ſcattered. He would thus ſuffer, and it was neceſſarie that he ſhould ſuffer upon the tree. For he ſaith, who propheſied of him, Thou ſhalt deliver my ſoul from the ſword. And, Faſten my fleſh with nails, for the congregations of wicked men are riſen up againſt me. And again he ſaith, Behold, I have given my back to ſcourges, and my
cheeks to ſtrokes, and ſet my face, as a firm rock.
Who ſhall condemn me, let him be ſet against me? or who ſhall judge me, let him come neer to the ſervant of the Lord? Wo unto you, for ye ſhall all wax old as a garment, and the moth ſhall devour you. Again the Prophet ſaith, He was ſet a ſtone for contuſion. Behold, I will lay in Sion for foundations a pretious ſtone, elect, a chief corner-ſtone, honourable. What ſaith he after? And he, who hopeth in it, ſhall live for ever. Is our faith therefore placed in a ſtone? Far be it. But becauſe the Lord hath given ſtrength unto his fleſh. For he ſaith, And he bath ſet me as a ſtrong rock. Again the Prophet ſaith, The ſtone which the builders refuſed, is made the head of the corner. And again he ſaith, This is the great and wonderful day, which the Lond hath made. I write the more ſimply to you, that ye may underſtand. I am the off-ſcouring of your love. What ſaith the Prophet again? The congregation of wicked men came about me, they encloſed me as bees do the wax. And, They caſt a lot upon my veſture. Seeing he ſhould be manifeſt in the fleſh, and ſhould ſuffer; his Paſſion was manifeſted long before. For the Prophet ſaith to Iſrael, Wo to the
ſoul of profane men, for they take evil counſel againſt themſelves, ſaying, Let us ſeize upon the righteous, for he is unpleaſing to us. Moſes alſo ſaith unto them, Behold theſe things ſaith the Lord God, Enter into the good land, which the Lord hath ſworn to Abraham, and Iſaac, and Jacob, and inherit the land flowing with milk and honey. Learn what knowledge ſaith, Hope in Jeſus, who will come in the fleſh to be manifeſted unMan is a ſuffering land. For from the face of the earth was the figment of Adam driven. Why therefore ſaith he, A good land flowing with milk and honey? Bleſſed be our Lord, who hath put wiſdom and unProphet ſaith, Who ſhall underſtand the parable of the Lord, but onely the wiſe and the intelligent, and he who is a lover of the Lord. Seeing therefore he renewing us by remiſſion of ſins hath made us to be another figure, he hath made us to have ſouls like children and hath formed us anew. For what he ſaith to the Son, the Scripture ſaith concerning us, We will make man according to our image and likeneſs, and let them rule over the beaſts of the earth, and the fowls of heaven, and the fiſhes of the ſea. And the Lord ſeeing man an excellent figure, he ſaid, Increaſe and
multiply, and repleniſh the earth. Theſe things to the Son. Again, I will ſhew you, how in the laſt days he made a ſecond figure as concerning us. The Lord ſaith, Behold, I will make the laſt things as the former, and therefore did the Prophet preach thus, ſayEnter into the land flowing with milk and honey, and have dominion over it. Behold therefore we are formed anew, as he alſo ſaith in another Prophet, Behold, ſaith the Lord, I will take from them, that is, from thoſe whom the ſpirit of the Lord hath foreſeen, their hearts of ſtone, and will give them hearts of fleſh. For he was to be manifeſted in the fleſh, and to dwell in us. For, my brethren, the inhabitation of our hearts is an holy temple to the Lord. Again the Lord ſaith, How ſhall I appear before the Lord my God, and how ſhall I glorifie him? He ſaith, I will confeſs unto thee in the Church, in the midſt of my brethren, and will praiſe thee in the midſt of the Church of Saints. Therefore we are they whom he hath brought into the good land. But why milk and honey? becauſe a little child is firſt quickned with milk and honey, and nouriſhed. So we alſo being nouriſhed and enlivened by the faith of the Promiſe and the Word ſhall live, and have dominion over the earth. For he ſaid beLet them increaſe and rule over the fiſhes. What can this be now, that a man ſhould have power to rule the beaſts, or fiſhes, or fowls of the heaven? For we ought to be ſenſible. To govern, is of power and auCovenant of the Lord.
Ʋnderſtand therefore (ſons of joy) that the good Lord hath before hand manifeſted all things to us; that we might know whom we ought to praiſe with thanks-giving acSon of God being Lord, who alſo ſhall judge the quick and dead, hath ſuffered, that his ſtripes may enliven us; we ought to believe that his Son of God could not ſuffer, unleſs it was for us. And when he was crucified he had Vineger and gall given him to drink Hear how the prieſts of the people have manithat if a man would not faſt the faſt, he ſhould be deſtroyed. Becauſe he would offer up in ſacrifice for our ſins the veſſel of the ſpirit, that the type alſo which was made in Iſaac offered upon the Altar might be completed.
Prophet? And let them eat of the goat offered on the fast for the ſins of all. Mark diligently: and let all the Prieſts alone eat the entrails unwaſhed with vineger. Why this? becauſe ye ſhall give me gall and vineger to drink, when I ſhall offer up my fleſh for the ſins of the New people. Eat ye alone the people faſting and bewailing in ſackcloth and aſhes; that he might demonTake two goats fair and alike, and offer them; and let the Prieſt take one for an Holocauſt; but what ſhall he do with the other? He ſaith, Let one he made an execration. Mark how the figure of Jeſus is manifeſted. And ye ſhall all ſpit upon it, and pierce it, and put crimſon wooll about the head of it, and ſo let it be ſent into the wilderneſs; and when this is done, he who bears the goat into the wilderneſs, ſhall take of the wooll, and put it upon a dry bruſhie thorn, called Rubus, the berries of which we uſually eat if finding them in the field. For the fruits of this thorn onely are pleaſant. But what is the meaning of this? Obſerve; One goat was for the Altar, the other for an execration, and the goat for execration was crowned. Why? becauſe they ſhall ſee him in that day
having his fleſh cloathed in ſcarlet, and they ſhall ſay, Is not this he whom we have crucified, ſetting him at nought, piercing and mocking him? Truly this was he, who then ſaid, That he was the Son of God; and he was uſed in like manner as thoſe fair goats which were alike. So that when they ſaw him they mourned over him, who was to come under the figure of a goat. See therefore the Type of Jeſus who was to ſuffer. But why did they put the wooll into the midſt of thorns? This is a Type of Jeſus appointed to the Church. He, who would take away the ſcarlet wooll, muſt needs ſuffer many things, for the thorn is terrible, and he who would rule over it, muſt endure affliction; ſo, ſaith he, they, who would ſee me, and approach my king-dom, ought to receive me through tribulaIſrael, That man, in whom ſins were comſhould offer an Heifer, and killing it ſhould burn it, and then ſervants ſhould take up the aſhes, and put them into earthen veſſels, and then the ſervants ſhould take ſcarlet wooll and hyſſop, and ſo ſprinkle the people one by one, that they might be purged from their ſins. Underſtand in what ſimplicity it ſpeaks unto us. This Heifer is Jeſus Chriſt, the men offeGoſpel, they were Twelve in teſtimonie of the Tribes, for they were the Twelve Tribes of Iſrael, which they were to preach it to. But why were there three ſervants ſprinkling? Theſe were in teſtimonie of Abraham, and Iſaac, and Jacob, who were honourable with God. But why was the wooll put upon wood? Becauſe the kingdom of Jeſus was from the wood, and they therefore, who hope in him, ſhall live for ever. But why was there wooll and hyſſop together? Becauſe in his kingdom ſhall be evil and gloomie days, wherein we ſhall be ſaved. For he, who is wounded in the fleſh is healed by hyſſop cleanſing away the filth. And for this cauſe are theſe things, which are made thus maLord.
Lord ſaith by the Prophet ſomeBy the hearing of the ear hath he heard me ▪
And again he ſaith, They, who are afar off,
ſhall hear with the hearing, what I have done, and ſhall know me; And, ye ſhall circumciſe your hearts, ſaith the Lord. And again he ſaith, Hear, O Iſrael, for the Lord thy God ſpeaketh theſe things unto thee. And again the Spirit of the Lord propheſieth, Who is he that would live for ever? let him hear with the ear the voice of my ſervant. And again he ſaith, Hear, O heaven, and give ear, O earth; for the Lord hath ſpoken theſe things for a Teſtimony. And again he ſaith, Hear the word of the Lord, ye rulers of this people. And again he ſaith, Hear, O children, the voice of one crying in the wilderneſs. Therefore he circumTheſe things ſaith the Lord your God. Here I find a commandment, Sow not among thorns, but be circumciſed to your Lord. And what ſaith he further? And circumciſe your hard heart, and do not harden your neck. And again, Behold the Lord ſaith, All nations are uncircumciſed having on the foreskin, but this people is uncircumciſed in heart. But thou wilt ſay, The
Syrian, and Arabs, and all the idolatrous prieſts, and the Egyptians have received circumciſion, therefore are they alCovenants. Learn therefore (Children) abundantly concerning all natiAbraham, who firſt gave circumSon, for receiving the definitions of three letters, he gave circumciſion. For he ſaith, That Abraham circumciſed the males of his houſe, which were ten, and eight, and three hundred. Therefore what knowledge was given to him? Learn, there were firſt ten and eight,
three hundred, the Ten note 1. the Eight note n, there ye have Croſs, which ſhould have the grace, was noted in the three hundred, for the numeral of that is T. Therefore it is manifeſt that Jeſus was figured in two letters, and the Croſs in one. Abraham knew the implanted gift of his doctrine, and gave it for a ſign to us. No one hath learned a more genuine word from me, onely I know that ye are worthy. Moſes hath ſaid, Ye ſhall not eat ſwines fleſh, nor the eagle, nor the hawk, nor the crow, nor any fiſh which hath not ſcales upon it; unthree Conſtitutions. Afterwards he ſaith to
Deuteronomie, I will give to this people my judgements. Undoubtedly thereMoſes ſpake in the ſpirit, When he ſpake of not eating ſwines fleſh, he ſpake it to this effect, Thou ſhalt not, ſaith he, be joyned to ſuch men, who are like unto ſwine, who, when they are fed and wanton, forget their Lord, but when they are in wants acknowledge him▪
For the ſwine, when he hath eaten, knows not his Lord, but when he is hungry, he cryes, & when he is filled again is ſtill, and holds his peace. Neither ſhalt thou eat, ſaith he, the eagle, nor the hawk, nor the kite, nor the crow. In this he ſaith, Thou ſhalt not aſſociate thy ſelf with ſuch men, who do not make proviſions for themſelves by labour and ſweat, but live by rapine, and injurious taking from others, and however they appear to walk in ſimplicity, yet they obſerve what things may be offered to them without any labour, theſe they diligently prie out, and being idle themſelves, and very pernicious creatures by reaſon of their wickedneſs, they devour and feed upon the fleſh of others. He ſaith, Thou ſhalt not eat the Lampry nor the Polypus, nor the Cuttle-fiſh. That is, he ſaith, Thou ſhalt not be joyned to, nor like unto thoſe men, who are ungodly to the end, and condemned to death; for theſe fiſhes alone
Thou ſhalt not eat the Conie. Why ſaid he it? only to ſhew, that thou ſhouldeſt not be alaſcivious lecherous perſon, nor like unto ſuch; for the Hare or Conie doth every year breed abunNeither ſhalt thou eat the Hyaena. This he ſaith, Thou ſhalt not be an adulterer, nor defiler of men or women, nor like unto ſuch. Why ſo? for this kind of animal every year changeth its naThou ſhalt hate the weaſil; this he ſaith, Thou ſhalt not be like unto thoſe, of whom we hear, by reaſon of their impurity, that they do unlawful things at the mouth, neither ſhalt thou aſſociate thy ſelf with impure perſons, who commit iniquitie with the mouth; for this animal conMoſes by the ſpirit delivered three constitutions touchDavid took the true knowledge of theſe three Conſtitutions, and ſpake in this wiſe. Bleſſed is the man, who hath not walked in the Council of the ungodly, as thoſe fiſhes which walk in
And hath not ſtood in the way of ſinners; as perſons ſeemingAnd hath not ſat in the ſeat of peſtilent men. Like unto birds which ſit watching for prey. Thus have you a perMoſes his Conſtitutions about meats But Moſes ſaith, Thou maiſt eat of whatever hath a cloven hoof, and cheweth the cud. Wherefore ſaith he it? becauſe every ſuch creature having received food doth ſeem to acknowledge his feeder, and being refreſhed to rejoyce in him. He ſpake it well ſeeing the Commandment, therefore what ſaid heLord, and who meditate in the heart upon the Command of the Word which they have received, and to aſſociate with thoſe, who ſpeak the judgements of the Lord and keep them, and to thoſe, who knowing that Meditation is a work of joy, do ruminate upon the word of the Lord. But what means the beaſt with a cloven foot? This ſhews that a juſt man, though he walks in this world, yet he expects and lays hold upon another. Obſerve how excellently Moſes gave his laws. But they could not know or underſtand theſe things: Yet we rightly
Lord would; therefore hath God cirLord's care to manifeſt any thing before hand touching the Water, and the Croſs. As concerning the Water it is written to Iſrael, how they ſhould not receive Baptiſm, which ſhould bring reBe aſtoniſhed, O heaven, and let ▪ the earth very much tremble at it, for this people hath committed two great evils, they have forſaken me the fountain of living waters, and hewed out to themſelves broken cisterns. Is my holy mount Sion a deſert rock? Ye ſhall be as the young ones of a bird fluttering about the forſaken neſt. And again the Prophet ſaith, I will go before thee, and will level the mountains, and will break in pieces the gates of braſs, and cut in ſunder the bars of iron, and I will give thee the treaſures of darkneſs, and hidden riches of ſecret places, that they may know that I am the Lord God. And he ſhall dwell in the deep cave of the ſtrong rock: afterwards what ſaith he? His water ſhall be ſure through the Son. Ye ſhall ſee the king with glory, and your ſoul ſhall meditate on the fear of the Lord. And again he
He, who doth theſe things, ſhall be as a tree planted by the watercourſes, which ſhall give its fruit in its ſeaſon; and his leaf ſhall not wither, and whatſoever he doth it ſhall proſper; not ſo the ungodly, not ſo, but they ſhall be as the duſt, which the wind ſcattereth before the face of the earth: Therefore the ungodly ſhall not ſtand in the judgement, nor ſinners in the counſel of the juſt. For the Lord knoweth the way of the rightcous, and the way of the ungodly ſhall periſh. Be ye ſenſible how he hath appointed Water and the Croſs for the ſame thing. For this he ſaith, Bleſſed are they, who, hoping in the Croſs have deſcended into the Water. And whereas he ſaith, he will give a reward in its ſeaſon. This he ſaith, I will retribute to them. The leaves ſhall not wither. This he ſaith, That every word which ſhall proceed out of your mouth in faith and love, ſhall be for the converſion and hope of many. Again another Prophet ſaith, And the land of Jacob was praiſed above all lands. This he ſpeaks of the Veſſel of his ſpirit which he will glorifie. AfterAnd there was a river drawing from the right hand, and trees in their ſeaſon grew up out of it, and whoſoever ſhall eat of them ſhall live for ever. This he ſaith, Becauſe we deſcend into the water full of
ſin, and filth, and we aſcend out of it, bearing fruit in the heart, having fear and hope in the Son Jeſus through the ſpirit. And whereas he ſaith, Whoſoever ſhall eat of theſe ſhall live for ever. This he ſaith, Whoſoever, ſaith he, ſhall hear the things that are ſpoken, and ſhall believe, he ſhall live for ever. He determines in like manner concerning the Croſs by anoProphet ſpeaking thus, And when theſe things ſhall be conſummate, and when the wood ſhall be bowed, ſaith the Lord, and ſhall riſe again, and when blond ſhall diſtit from the wood. Thou haſt ſomething again touching the Croſs and him who ſhould be crucified. For he ſaith again in Moſes, When Iſrael was warred againſt by ſtrangers, and that they were to be put in remembrance that they were warred againſt, that they might be delivered up to death for their ſins, the ſpirit ſpake to the heart of Moſes, That he ſhould make a type of the Croſs and of him who ſhould ſuffer, to ſhew that unleſs they hoped in him, they ſhould be warred against for ever. Therefore Moſes laid the armour one piece upon another in the middle of a fountain, and ſtanding higher than all, ſtretched out his hands, and ſo Iſrael prevailed, and when he drew in his hands again they were put to death. Why was this? That they may know that they cannot be ſaved, unleſs
they hope in him. And in another Prophet he ſaith, All the day long have I ſtretched forth my hands to a people that will not be perſwaded, contradicting my just way. Moſes again makes a type of Jeſus, becauſe it was neceſhim in the ſepulchre. For when Iſrael fell he made every ſerpent to bite them, and they died, becauſe the tranſgreſſion in Eve was by the ſerpent, that he might reprove them, and convince them, that for their tranſgreſſion they were delivered up to the anguiſh of death. In the end, though Moſes had commanded that there ſhould be no molten nor graven image amongſt them for a God, he made one to ſhew the type of Jeſus. For Moſes made a ſerpent of braſs, and placed it gloriouſly, and by Proclamation called the people. They coming together inMoſes that he would pray and make an offering for them, that they might be healed. Then Moſes ſaid unto them, When any of you ſhall be bitten, let him come to this ſerpent ſet upon a pole, and let him hope, believing that though it is dead, it is able to give life, and he ſhall be immediately healed; and they did ſo. In this thou haſt the glorie of Jeſus, for all things are in him, and to him. What ſaith Moſes again to Jeſus the Son
Naue, giving him, being a Prophet, this Name, That all the people ſhould hear him only, becauſe the Father would reveal all things touching his Son Jeſus to the Son of Naue. And when he gave him this Name, and ſent him to ſearch the Land, He ſaid, Take a little book in thine hands, and write what the Lord ſaith. Becauſe the Son of God in the laſt days will cut up all the houſe of Amalek by the roots. Behold again Jeſus, not the ſon of man, but the Son of God, but manifeſted by a type in the fleſh. And becauſe they would ſay that Chriſt is the ſon of David, he fearing and underſtanding the errour of ſinners ſaith, The Lord ſaid to my Lord, Sit on my right hand, until I make thy enemies thy footſtool. And again Eſaias ſaith in this manner, The Lord ſaid to Chriſt my Lord, I have holden his right hand, that the nations may hear him, and I will break in pieces the power of kings. See how David calls him Lord, and the Son of God.
this people be the heir or firſt people, and whether the Teſtament be ours or theirs. Hear now what the Scripture ſaith concerning this people. Iſaac prayed for Rebekah his wife, becauſe ſhe was barren, and ſhe conceived, afterwards Rebekah came to enquire of the Lord, and the Lord ſaid unto her, Two nations are in thy
womb, and two people in thy bowels, and one people ſhall prevail over the other people, and the Elder ſhall ſerve the Younger. Ye ought to be ſenſible who is Iſaac, and who is Rebekah; and which of the two he hath deElder people, this people, or that. And in another Propheſy he ſaith, Jacob ſpake more plainly to Joſeph his ſon, ſaying, Behold, the Lord hath not deprived me of thy preſence; bring thy ſons unto me, that I may bleſs them. And he brought forth Ephraim and Manaſſes, deſiring that the bleſſing might be given to Manaſſes, becauſe he was the elder, and he ſet him on the right hand of his father Jacob. But Jacob ſaw in the ſpirit a type of that people which ſhould be. And what folJacob changed his hands, and put his right hand upon the head of Ephraim the ſecond and the younger, and bleſſed him. And Joſeph ſaid to Jacob, Put thy right hand upon the head of Manaſſes, becauſe he is my firſtborn ſon. And Jacob ſaid to Joſeph, I know it my ſon, I know it, but the Elder ſhall ſerve the younger, yet he alſo ſhall be bleſſed. See which of theſe he hath appointed to be this firſt people, and heir of the Covenant. Yet furAbraham we have a greater perfection of our knowledge. Therefore what ſaith he
Abraham, That becauſe he believed, it was counted to him for righteouſneſs? Behold, I have made thee a father of nations which ſhould believe in the Lord through uncircumciſions. But let us now enquire, whether he hath performed the Covenant which he ſware to the fathers, to this people? He gave it, but they were not worthy to receive it, by reaſon of their ſins. For the Prophet ſaith, And Moſes was fasting in the mount Sinai fourty days and fourty nights, that he might receive the Covenant from the Lord for the people; and he received of the Lord the two tables, written with the finger of the Lord's hand through the ſpirit: and when Moſes had received them, he brought them down to deliver them to the people. And the Lord ſaid to Moſes; Moſes, Moſes, go down quickly, for thy people have tranſgreſſed, which thou broughteſt out of the land of Egypt. And Moſes underſtood that they had made them molten idols, and he caſt the tables out of his hands, and the tables of the Covenant of the Lord were broken. Moſes indeed reMoſes received them as a ſervant, but the Lord himſelf gave them to us, who ſuffering pathat they
might be conſummate in their ſins, and we might be the people of the inheritance, and receive the Covenant by the heir Jeſus Chriſt. The Prophet ſaith again, Behold, I have ſet thee for a light of the Gentiles, that thou maiſt be for ſalvation to the ends of the earth, ſaith the Lord God who redeemed thee, who was prepared for this very thing, that he maProphet ſaith, I the Lord thy God have called thee in righteouſneſs, and I will hold thy hand, and will ſtrengthen thee, and I have given thee for a Covenant to the nations, and for a light to the Gentiles, to open the eyes of the blind, and to deliver thoſe that are in bonds, thoſe that ſit in darkneſs from the priſon-houſe. Know therefore how we were delivered and redeemed. Again the Prophet ſaith, The Spirit of the Lord is upon me, becauſe he hath anointed me, and ſent me to preach the glad tidings of grace to the humble, to heal the broken-hearted, to preach liberty to the
captives, to open the eyes of the blind, and to call an acceptable year of the Lord, and a day of retribution, and to comfort all that mourn.
Sabbath in the Ten words, wherein he ſpake in the Mount Sinai face to face to Moſes; And ye ſhall ſanctifie the Sabbath of the Lord with pure hands, and with a pure heart. And in another place he ſaith, If their ſons ſhall keep my Sabbaths, then will I put my mercy upon them. He calleth it a Sabbath in the beCreation. And God made in ſix days the works of his hands, and finiſhed upon the ſeventh day, and reſted on it; and ſanctified it. Sons obſerve what he ſaith when he ſaith, He finiſhed in ſix days. This he ſaith, That God the Lord will finiſh all things in ſix thouſand years; for a day with him is a thouſand years, He himſelf witneſſeth it, ſaying, Behold this day, A day ſhall be as a thouſand years. Therefore, Children, in ſix days, in ſix thouſand years all things ſhall be finiſhed. And he reſted on the ſeventh day, This he ſaith, When his Son coming ſhall finiſh the works of his time, and ſhall judge the ungodly, and ſhall change the Sun, and the Moon, and the Stars, then he ſhall reſt honourably upon the ſeventh day. In fine this he ſaith, Thou ſhalt ſanctifie
it with pure hands, and a pure heart. Thereſanctifie the day, which God hath ſanctified, unleſs he be of a pure heart in all things? Let us not be deceived. For if he reſting gloriouſly doth ſanctifie it, we being juſt, and doing juſt things ſhall be able to ſanctifie it, when we have received the Promiſe of iniquitie ceaſing, all things being made new by the Lord. Then we ſhall be able to ſanctifie it, when we our ſelves are firſt ſanctified. AfYour new Moons and your Sabbaths I cannot away with. See how he ſaith, That the Sabbaths which are now are not acceptable unto me. But in that he reſted, he made all things which he had made the beginning of the eighth day, that is, the beginning of another world. Therefore we obſerve the eighth day with alacrity of mind, whereon Jeſus roſe from the dead, and being manifeſted, aſcended up into the heavens.
Temple: How they being in miſerie did erre in their hope upon the way, for they did not hope in the God of the Temple, who made them, but in the Temple as being the Houſe of God, for almoſt, like the very heathens, they confined him within the Temple; but
Who hath meaſured the heavens with his palm, and the earth with his fiſt? Is it not I? ſaith the Lord. Heaven is my throne, and the earth my footſtool; what houſe will ye build unto me? and what is the place of my reſt? Know that theirs is a vain hope. After this he ſaith again, Behold they who deſtroy this Temple, ſhall themſelves build it. It is done. For when they warred it was deſtroyed by the enemies; and the miniſters themſelves of thoſe eneCity and people Iſrael ſhould be delivered up. For the Scripture ſaith, And it ſhall be in the laſt days, That the Lord will deliver up the ſheep of the paſture, and their fence and their tower to deſtruction. And it is come to paſs as the Lord hath ſpoken. Therefore we ſhall enquire whether there be a Temple of God. There is where he ſaith he would make and finiſh it. For it is written, It ſhall be when a week is finiſhed, that the Temple of God ſhall be built glorious in the name of the Lord. Therefore I find that there is a Temple. But how ſhall it be built in the name of the Lord? Learn. Before we believed God the dwelling of our heart was corrupt and weak as a Temple
Lord. Learn, that a glorious Temple of the Lord ſhall be built: But how? Learn; we receiving remiſſion of ſins, and hoping in the name of the Lord were made anew, and created again as from the beginTemple, who were beTemple. And he, who deſires to be ſaved, minds nothing but him dwelling in him, admires nothing but him ſpeaking in him, deſires to hear nothing but the words ſpoken from his mouth. This is the ſpiritual Temple built unto the Lord; ſo far as he would in power and ſimplicity manifeſt it unto us. My Soul hopeth with deſire, that I have omitted no
Let us now paſs over to another kind of knowledge and doctrine: There are two ways of doctrine and power, either of Light or of Darkneſs: and great is the difference of theſe two ways. Over one are appointed the Angels of God, the Miniſters of light; Over the other the angels of Satan; over the one is the Lord from ages to ages; over the other the prince of the time of iniquity. The way of light is this;
Thou ſhalt love thy Maker. Thou ſhalt glorifie him who redeemed thee from death. Thou ſhalt be ſimple in heart; and being rich in the ſpirit, thou ſhalt not joyn thy ſelf with thoſe who walk in the way of death. Thou ſhalt hate to do that which is not pleaſing to God. Thou ſhalt hate all hypocriſie. Thou ſhalt not forſake the Commandments of the Lord. Thou ſhalt not exalt thy ſelf, but be of an humble mind. Thou ſhalt not aſſume glorie to thy ſelf. Thou ſhalt not take evil counſel against thy neighbour. Thou ſhalt not give boldneſs
to thy ſoul. Thou ſhalt not commit adultery, nor fornication, nor buggerie. Thou ſhalt not refrain to correct the impurity of ſome by that word, which cometh from God; and when thou reprooveſt tranſgreſſions, thou ſhalt not reſpect perſons. Thou ſhalt be meek and quiet, trembling at the words, which thou haſt heard. Thou ſhalt not remember evil things againſt thy brother. Thou ſhalt not be of a double and wavering ſoul, doubting whether thus or thus. Thou ſhalt not take the Name of the Lord in vain. Thou ſhalt love thy neighbour above thy ſoul. Thou ſhalt not deſtroy the child by abortion, nor kill it when it is born. Thou ſhalt not take away thy hand from thy ſon, nor from thy daughter, but from their youth ſhalt teach them the fear of the Lord. Thou ſhalt not deſire thy neighbours goods, nor be a covetous perſon. Thou ſhalt not adhere in thy ſoul to proud perſons, but be numbred amongſt the juſt and humble. Thou ſhalt embrace temptations, when they happen, as good things. Thou ſhalt not be of a double mind, nor a double tongue; for a double tongue is the ſnare of death. Thou ſhalt be ſubject to the Lord, to Maſters, as to the type of God, in reverence and fear. Thou ſhalt not command thy maid or man-ſervant with bitterneſs;
eſpecially thoſe who hope in him, left thou be found deſtitute of the fear of God, who is over both. For he came not to call men by their perſons, but thoſe whom his ſpirit prepared. Thou ſhalt communicate to thy neighbour in all things; and ſhalt not call any thing thine own; for if ye are communicative in incorruptible things, how much more in corruptible. Thou ſhalt not be haſtie in tongue, for the mouth is the ſnare of death. Keep thy Soul as chaſte as thou canſt. Do not ſtretch forth thy hands to receive, and ſhut them when thou ſhouldſt give. Thou ſhalt love every man ſpeaking to thee the Word of the Lord as the apple of thine eye. Mind the day of judgement night and day. Seek out every day the perſons of holy men, and ſearching by the Word go forth to exhort, and meditate to ſave a ſoul by the Word. And thou ſhalt labour by thy hands for the redemption of thy ſins. Thou ſhalt not doubt to give, nor murmur when thou giveſt. Give to every one that asketh of thee, but know withal who is the good recompenſer of the reward. Keep the things, which thou haſt received, neither adding to nor taking from them. Hate a wicked perſon to the end. Judge juſtly. Make no Schiſm. Make peace betwixt thoſe who
are at variance. Confeſs thy ſins. Come not to Prayer with an evil Conſcience. This is the way of light.
the dark way is crooked, full of that which is execrable. For it is the way of eternal death with torment; wherein are things deſtructive to the Soul, Idolatrie, Boldneſs, Sublimitie of power, Hypocriſie, Doubleneſs of heart, Adulterie, Murder, Rapine, Pride, Tranſgreſſion, Deceit, Malice, Arrogance, Witchcraft, Magick, Covetouſneſs, Want of the fear of God, Perſecutors of the good, Haters of the truth, Men who love but know not the wages of Righteouſneſs, Perſons not adhering to that which is good, nor to juſt judgement, Men who regard not the widow nor fatherleſs, being not watchful to the fear of God, but to do evil, from whom Meekneſs and Patience are far removed; Lovers of vain things, ſeekers of revenge, ſuch as have no pity for the poor, nor endeavours to relieve the oppreſſed, ready to detract, nor knowing their Maker, murderers of children, corrupters of the figment of God, ſuch as turn away themſelves from the needie, oppreſs the oppreſſed, advocates for the rich, unjuſt judges of the poor, and ſinners every way.
Lord, which are beReſurrection, and a Retribution. I intreat thoſe, who are emiday is at hand, in which all things ſhall peLord is at hand, and his reward. I intreat you again and again, that ye be good LawLord requireth from you, and do, that ye may be ſaved in the day of judgement. And if there be any remembrance of good, remember me, megood veſſel is yet with you, ye may
ſons of love and peace. The Lord of glory, and of all grace, be with your ſpirit.
THe Scope and deſigned end of this moſt excellent Epiſtle of Barnabas was to keep Chriſtians from Judaizing, and to fix them upon the ſubChriſt's Oeconomie, whereMoſes Politie was but a ſhadow. He ſets down the types, and the things typified, the figures, and the things prefigured, ſhews in the former part what of Moſes is done away, and in the latter part what of Chriſt is come in place of it. The Style is obſcure, becauſe the ſubject is ſo. If it pleaſe not (Reader) now it is tranſlated, thou maiſt, it is to be hoped, for that very reaſon, pity the pains, and pardon the miſhaps and miſcarriages in it of the Tranſlatour.