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, together with their famous epistles written to several churches / translated according to the best copies out of the original Greek into English, by Thomas Elborowe ...

The Catholique Epistle OF Saint BARNABAS the Apostle.

MY sons and daughters, in the Name of our Lord Jesus Christ, who lo∣ved us, I wish you much joy and peace. Knowing that there is in you an abundance of the great and comely Graces of God, I am rejoyced above measure by your blessed and excellent spirits; for by this means ye have received a natural grace. So that I am hereby very much comforted, hoping to be set at liberty; because I verily perceive that the spirit is infused into you from the honourable Fountain of God. And seeing I am of this perswasion, and know it the more fully so to be, in regard that, whilst I am conversing with you, many things have succeeded well with me, according to the equal way of the Lord; therefore is it hap∣pily Brethren in my thoughts to love you

more than my own soul; because the great∣ness of faith and love dwelleth therein, and the hope of that other life. Thinking of this (and because it was my care to impart some∣thing unto you of what I have received) that it would be a sufficient reward to do service to persons of such a spirit, I made it my proper business, as allotted to me, speedi∣ly to send unto you some few things, that together with your faith ye may have al∣so perfect knowledge. There are also 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 Do∣ctor, but as one of you, shew you a few things, by which ye may be the more joy∣ful in many. [ 1] Seeing therefore that the days are most wicked, and that the adversary hath the power of this world▪ we ought di∣ligently to make enquiry into the equal ways of the Lord. Fear and Patience are the Coadjutors of your faith; and the things, which fight for us, are Longanimitie and Continence. Where these remain pure, ac∣cording

to the Lord, wisdom, understanding, science, knowledge rejoyce together with them. For he hath laid it open to us by all the Prophets, that he will not use our sacri∣fices, victims, nor oblations, saying in this wise, * 1.1To 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 neces∣sity, hath made void the humane oblation. The Lord saith again unto them, Have 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

ought to understand the counsel of the goodness of our Father. For he being willing to seek us also going astray, hath told us how we should come unto him, say∣ing, 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. [ 2] God speaks again unto them as concerning these things, saying, * 1.2Wherefore 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 provi∣dent and merciful, in regard the people, whom he hath acquired to his beloved, should believe in simplicity, and he hath shewn to all us, that we should not run as Proselytes over to their Law. [ 3] And it con∣cerns 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 liber∣tie to our soul, nor suffer it to wander with most lewd men and sinners. For the trail is consummate, as it is written, as Daniel 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 Pro∣phet, * 1.3Ten 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 ex∣ceeding 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 un∣derstand, and I intreat you again, as one of you, loving you above mine own life, that ye would take heed unto your selves, and that ye would not be like unto those, who heap up their sins, and say, That their Te∣stament is also ours. But ours it is, for they have for ever destroyed that which Moses received. For the Scripture saith, And Mo∣ses 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

justified, but meeting together in one, to en∣quire what may be in common profitable and convenient for the beloved. For the Scripture saith, * 1.4Wo 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 endea∣vour to keep his Commandements, that we may rejoyce in his judgements. The Lord accepting no mans person judgeth the world; every man shall receive according to his deeds. If he be good, his goodness goes be∣fore him; if wicked, the ways of his wicked∣ness follows after him. Take heed lest at any time being called, and at ease, we do not fall asleep in our sins, and the wicked one getting power over us, do not awake us out of our sleep, and exclude us from the Kingdom of the Lord. 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, * 1.5Many called, few chosen. [ 4] 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

is written of him to the Jews, and to us, in this manner, * 1.6He was wounded for our trans∣gressions, 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, * 1.7Let 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 up∣on

the earth, he declared by making a Resur∣rection the judgement, and in the end by teaching, and doing great signs and won∣ders, he preached to Israel, 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 di∣rectly upon with their eyes intent upon the beams of it. Therefore the Son of God came in the flesh, that he might consum∣mate the sins of those, who persecuted his Prophets unto death. And for this he en∣dured. For God saith, * 1.8By the stripe of his flesh all are healed. And again, * 1.9When 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. [ 5] But when he had done the Command, what saith he? 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 coun∣sel 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 Abra∣ham, 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 un∣to you. Man 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 un∣derstanding in us of his secrets. For the Pro∣phet 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, say∣ing, Enter 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 be∣fore,

Let 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 au∣thoritie, and he shall bear rule who is thereto appointed. And if this be not now, he hath said that it shall be; when? when we our selves may be perfected to be made heirs of the Covenant of the Lord. [ 6] 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 ac∣cording to all; Therefore if the Son 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 mani∣fested this, there being a command written concerning it. The Lord commanded that 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.

What saith he further by the 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 demon∣strate that it behooved him to suffer by them. Therefore what hath he given in command? observe; Take 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 wilder∣ness; 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 tribula∣tions and sufferings. But see what figure this was, when it was given in command to Israel, That man, in whom sins were com∣pleted, should 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 offe∣ring

it are those sinners, who brought him to the slaughter; for they seemed partly men, and partly sinners But the servants sprinkling were they, who preached unto us remission of sins, and puritie of heart. To whom he gave the power of the Gospel, 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 ma∣nifest to us, obscure to them, because they hearkned not unto the voyce of the Lord. [ 7] Again the Lord saith by the Prophet some∣thing of the ears, teaching us thereby how we should circumcise our heart, saying, By 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 Testi∣mony. 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 cry∣ing in the wilderness. Therefore he circum∣cised our ears, that hearing we may believe the word. For the Circumcision, of which they were perswaded, is abolished. For he said, There should be a circumcision not made upon the flesh. But they have trans∣gressed, because a wicked Angel hath taught them. He saith again unto them, These 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, Be∣hold the Lord saith, All nations are uncircum∣cised having on the foreskin, but this people is uncircumcised in heart. But thou wilt say, The

people hath received circumcision as a seal. But so every Syrian, and Arabs, and all the idolatrous priests, and the Egyptians have received circumcision, therefore are they al∣so within the Covenants. Learn therefore (Children) abundantly concerning all nati∣ons, That Abraham, who first gave circum∣cision in the spirit, did see so far as to the Son, for receiving the definitions of three letters, he gave circumcision. For he saith, That A∣braham 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, * 1.10then three hundred, the Ten note 1. the Eight note n, there ye have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And the 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. [ 8] But where••s 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; un∣doubtedly he received in his understanding three Constitutions. Afterwards he saith to

them in Deuteronomie, I will give to this people my judgements. Undoubtedly there∣fore the command of God was not that they should not eat, but Moses 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 acknow∣ledge 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 provi∣sions 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 diligent∣ly 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

being accursed, swim onely in the deep, not diving as other fishes, but inhabiting in the mud of the deep. He hath said again, 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 abun∣dantly, and as many years as she liveth ma∣keth her so many burrows. Neither shalt thou eat the Hyaena. This he saith, Thou shalt not be an adulterer, nor defiler of men or wo∣men, nor like unto such. Why so? for this kind of animal every year changeth its na∣ture, and is one while a male, and another while a female. Again he well said, Thou 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 ini∣quitie with the mouth; for this animal con∣ceiveth at the mouth. Therefore Moses by the spirit delivered three constitutions touch∣ing meats, but they understood them to be meant of meats in a fleshly sense; But Da∣vid 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

the dark down into the deep. And hath not stood in the way of sinners; as persons seeming∣ly reverencing their lord, and yet trans∣gressing like swine. And hath not sat in the seat of pestilent men. Like unto birds which sit watching for prey. Thus have you a per∣fect knowledge of Moses 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 he▪ He gave in Commandment that they should be joyned to those who fear the Lord, 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

understanding the Commands, do speak as the Lord would; therefore hath God cir∣cumcised our ears, and our hearts that we might understand these things. [ 9] We shall now enquire, whether it was the Lord'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 re∣mission of sins, but should build up to them∣selves. Therefore the Prophet saith, Be 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 se∣cret 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 me∣ditate on the fear of the Lord. And again he

saith in another Prophet, He, who doth these things, shall be as a tree planted by the water∣courses, 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: There∣fore the ungodly shall not stand in the judge∣ment, 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 conver∣sion and hope of many. Again another Pro∣phet saith, And the land of Jacob was praised above all lands. This he speaks of the Vessel of his spirit which he will glorifie. After∣wards what saith he? And there was a ri∣ver 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 ano∣ther Prophet 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 war∣red 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 pre∣vailed, 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 neces∣sary that he should suffer, and give life, when they supposed to have destroyed him 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 in∣treated Moses 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, be∣lieving 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

of 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. [ 10] But let us see whether 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 Re∣bekah; and which of the two he hath de∣monstrated to be the Elder people, this people, or that. And in another Prophesy he saith, Jacob spake more plainly to Joseph his son, say∣ing, 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 fol∣lows? And Jacob 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 first∣born 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 fur∣ther, let it be remembred that through Abraham we have a greater perfection of our knowledge. Therefore what saith he

to 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 uncircum∣cisions. 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 quick∣ly, 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 re∣ceived them, but they were not worthy. Learn now how we received them. Moses received them as a servant, but the Lord himself gave them to us, who suffering pa∣tiently for us was made manifest, that they

might be consummate in their sins, and we might be the people of the inheritance, and re∣ceive 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 ma∣king discoverie of our evils destructive to death, and how wholly we were given up to the transgression of errour, might de∣liver us from darkness, and put his Cove∣nant in us by the Word. For it is written how that the Father commanded him to re∣deem us from darkness, and to prepare for himself an holy people. Therefore the Prophet 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. [ 11:] It is also written concerning the 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 be∣ginning of the Creation. And God made in six days the works of his hands, and fi∣nished 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. There∣fore how can any one now sanctifie 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. Af∣terwards he saith to them, Your 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. [ 12] I shall moreover speak unto you concerning the 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

learn what the Lord saith making void the Temple. 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, Be∣hold they who destroy this Temple, shall them∣selves build it. It is done. For when they warred it was destroyed by the enemies; and the ministers themselves of those ene∣mies shall build it. Again he hath opened, How the City 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

built truly by the hand; for the house was full of Idolatry, by Idolatry it was the house of devils, so that we did whatever was con∣trary to God. But it shall be built in the name of the 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 begin∣ning. So that in our house, that is, in us, God truly dwelleth. How? The word of his Faith, the calling of his Promise, the wisdom of his judgements, the commands of his doctrine, he himself prophesying in us, he himself dwelling in us, opening to us the gates of the Temple, who were be∣fore the servants of death, that is, opening that mouth which gives repentance to us, hath brought us into the incorruptible Tem∣ple. 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∣thing convenient for you, and conducing to Salvation. If I should write unto you of

things future, ye would not understand me, because they are shut up in Parables: but these things are so.

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; [ 1] If a man would walk to the place designed, he will make haste by his works. Therefore Knowledge is given to us that we may walk in it, which 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 hy∣pocrisie. Thou shalt not forsake the Com∣mandments of the Lord. Thou shalt not ex∣alt 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 commu∣nicative 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 ex∣hort, 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 re∣compenser of the reward. Keep the things, which thou hast received, neither adding to nor taking from them. Hate a wicked per∣son 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. [ 2] But the dark way is crooked, full of that which is execrable. For it is the way of eternal death with tor∣ment; wherein are things destructive to the Soul, Idolatrie, Boldness, Sublimitie of power, Hypocrisie, Doubleness of heart, A∣dulterie, Murder, Rapine, Pride, Trans∣gression, Deceit, Malice, Arrogance, Witch∣craft, Magick, Covetousness, Want of the fear of God, Persecutors of the good, Ha∣ters 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 en∣deavours to relieve the oppressed, ready to detract, nor knowing their Maker, mur∣derers 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. [ 3] It is therefore an ex∣cellent thing for him who learns the righte∣ous

commands of the Lord, which are be∣fore written, to walk in them; for he, who does them, shall be glorified in the King∣dom of God▪ but he, who chooseth the other things, shall perish with his works. Therefore there is a Resurrection, and a Retribution. I intreat those, who are emi∣nent, to take the counsel of my good will. If ye have any amongst you upon whom ye may work, forsake them not. For the day is at hand, in which all things shall pe∣rish together with him who is evil: The Lord is at hand, and his reward. I intreat you again and again, that ye be good Law∣givers to your selves, and that ye remain faithful counsellours to your selves. Take away from amongst you all hypocrisie. And may God, who governs the whole world, give to you wisdom, science under∣standing, and knowledge of his righteous judgements in patience Be ye taught of God, seeking out what the Lord 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, me∣ditating on these things; that my desire and watchfulness for you may come to some good. Begging grace▪ I beseech you, that as the good vessel is yet with you, ye may

fail in none of these things; but search them out diligently, that ye may fulfil eve∣ry command. For they are worthy things. I therefore endeavoured the rather to write unto you of such things as I was able that I might cheer you up. Be safe the sons of love and peace. The Lord of glory, and of all grace, be with your spirit.

Amen.

The end of the Epistle of Bar∣nabas the Apostle Compani∣on of Saint Paul the Apo∣stle.

Notes

• * 1.1

  Isai. 1.
• * 1.2

  Isai. 58.
• * 1.3

  Dan. 7.
• * 1.4

  Isai. 5.
• * 1.5

  Matt. 22.
• * 1.6

  Isai. 53.
• * 1.7

  Gen. 1.
• * 1.8

  Isai. 53.
• * 1.9

  Zech. 13.
• * 1.10

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.