The Famous epistles of Saint Polycarp and Saint Ignatius, disciples to the holy Evangelist and Apostle Saint John with the epistle of St. Barnabas and some remarks upon their lives and deaths / translated according to the best copies out of the original Greek into English by Thomas Elborowe.

The Life and Death of Holy IGNATIUS, Bishop of the Church of Antioch in Syria, Holy Martyr and Disciple of Saint John the Evangelist:

Together with a true account of these fol∣lowing Epistles of his;

• 1. To the Smyrneans.
• 2. To Polycarp.
• 3. To the Ephesians.
• 4. To the Magnesians.
• 5. To the Philadelphians.
• 6. To the Trallians.
• 7. To the Romans.

All faithfully translated out of the Original Greek into English, according to the most genuine Copy found in the Library of Law∣rence De Medicis by the Learned Isaac Vossius, and by him published at Amster∣dam in the year of our Lord. 1646.

THis holy man Ignatius was a man of an extraordinary Zeal, vast Charity, most clear Apprehen∣sions as to Divine things, de∣vout and religious, even to a He was styled Theophorus, as he * 1.1

calls himself in all his Epistles, either (as is supposed by some) because he was that 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, persons worthy of credit, and of very venerable esteem in the Church of Christ. Origen reports him, Episcopum An∣tiochiae * 1.2 post Petrum secundum, The second Bishop of Antioch after Peter. Athanasius * 1.3 said he was, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. * 1.4 Made Bishop of Antioch after the Apostles, and a Martyr of Christ. Irenaeus hath writ∣ten * 1.5 of him thus, that he was, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for a testimony of his faith towards God con∣demned to beasts. Chrysostom saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, * 1.6 that he was fa∣miliarly conversant with the Apostles, nouri∣shed up together with them; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and that he

was by them esteemed worthy of so grea•• a Principality; meaning undoubtedly th•• Episcopacie of the Church of Antioch, fo•• he says presently after, that he was not onl•• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, worthy of so great •• Principality, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he obtained tha•• dignity from those holy persons, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the hands of the blessed Apostles themselves were laid upon his holy head. Theodoret says he was, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, * 1.7 a most famous Do∣ctor of the Church, and that he received, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Grace of the High-priesthood by the right hand of glo∣rious Peter, and that after he had governed the Church of Antioch, he was crowned with Martyrdom. Jerom says he was the * 1.8 third Bishop of the Church of Antioch after Saint Peter the Apostle. Socrates says the same, and that he was very much a compa∣nion of the Apostles. He is styled by Evagrius, I 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Divine Ignatius. Gildas in his time said, that the Brittish Clergy were not onely not good enough to be accounted Priests, but scarce good enough to be esteemed mean Christi∣ans in comp••rison of him. Scalig••r says he

was Vir singulari eruditione, a man of sin∣••ular Learning. Neander says he was, Vir ••agni spiritus, fidei, & zeli, a man of a ••reat spirit, faith, and zeal. Baronius styles ••im, Copiosam Apostolicarum traditionum Apothecam, fortémque adversus haereticos ••rmaturam. A copious Store-house of Apo∣stolical traditions, and a strong armour against heretiques. He suffred a glorious * 1.9 Martyrdom 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 Phi∣lippi to the Church of Antioch. 3. The Epistle written from Philippi to Heron Dea∣con of the Church of Antioch. 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

this very passage Mr John Calvin took h•• * 1.10 occasion to speak against the Epistles •••• Ignatius, or rather against that Epistle; now his objection being against that, which •••• not numbred amongst the Genuine Epistles * 1.11 can make no thing against those Epistles o•• his, which will hereafter appear to b•• Genuine. 5. An Epistle written from 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, Mat∣ter, and his very Expressions, yet they are not accounted his Genuine Epistles; and in regard they are not received for the true Epistles of Ignatius, 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. Ha∣ving hitherto given a brief account of those Epistles which are supposed false, I come now to make enquiry after those, which are without all question true. First, that Ignatius

wrote Epistles is not to be questioned, un∣••ess we will also question all Antiquitie; for ••he Ancient Fathers of the Church make ••requent mention of his Epistles, and fetch Citations out of them as being of great moment, and good authority. 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, * 1.12 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; for there were several Copies of these Epistles found in se∣veral Libraries, and Manuscripts, by the diligent search of able and learned men fitted for such an imployment. Now of these Copies some were corrupt and inter∣polate, such were the Epistles published in Greek with the Vulgar Latine version by the Right Reverend Father in God Bishop

Ʋsher Primate of Ireland, and by hi•• printed at Oxford, Anno Dom. 1644. Maste•• Isaac Vossius published the same in an Ed••¦tion of his, which was printed at Amster¦dam, Anno Dom. 1646. I believe Maste•• John Calvin, the Centuriators, Doctor Whit••¦aker, and some others made their Excepti¦ons and Objections against these Epistles and justly enough rejecting them a•• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, refuse and adulterat•• stuff; for their quarrel was not against the Epistles of Ignatius, but against the cor∣ruptions, and interpolations inserted, and put into his Epistles. And this is the opinion of Doctor Rivet, Calvinum non in Ignatium, * 1.13 sed in quisquilias & naenias depravatorum Ignatii invectum esse. That Calvin in∣veighed not against Ignatius, 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 dili∣gent search of Master Isaac Vossius, all in Greek (the Epistle to the Romans only ex∣cepted) which is called the Laurentian 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 Amster∣dam,

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 * 1.14 usus erat Eusebius, novam ipsi propediem affulsuram lucem sponderet, That he congra∣tulated our age, because that very Copy, which Eusebius 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

to discern the true state of the Christia•• Church, its R••gimen, Doctrine, and Disciplin•• in those very times, which were, I am sure neerest to the times of the Apostles, fo•• Ignatius lived with, and was Disciple to on•• of them. But before I set down my Trans¦lation, I shall give you the account of Master Isaac Vossius himself touching the Edition by him published, and according to which I have made my Translation, as it here fol∣lows translated out of Latine, so exactly as I could;

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 of∣ten (I say) as I reassumed them into my hands, so often did something appear in

them, by which I could make discovery of ••he genuine writer of them. One while ••hat elegant Simplicity, which was most suit∣••ble to the age wherein he lived; another while the verity and harmonie of words and ••hings so every way corresponding; be∣sides this the zeal and fervencie of the Martyr, 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 admi∣ration in me, that there should be any per∣sons, who do not onely deny these to be the very Epistles of Ignatius, 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 af∣firm that those sayings of Ignatius, 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

(I mean Ignatius the second Bishop of An∣tioch 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 thi•• World. But we shall now make our ap∣proach to more ancient times, that so th•• Antiquity and Verity of this our Ignatius may be the more apparent, and the errou•• 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 Epi∣stles 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 con∣tain in them Faith and Patience, and what∣ever is convenient to build us up in the Lord. Now it cannot be doubted by any man, but that Polycarp had the Epistles of Ignatius, to whom amongst his seven, Ignatius did in particular entitle one; which Polycarp him∣self gives testimony of; when he saith, Ye have written unto me, and also Ignatius. Now Polycarp was about 60 years survivor

to Ignatius. So that I propound this questi∣on; What appearance of truth can there possibly be, that (so long as Polycarp 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 de∣vise others in their stead? I think no man will render himself so ridiculous, as to make an attempt to prove any such thing. Now I proceed. If Polycarp had these Epistles, cer∣tainly Irenaeus 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, Chrisostom, Theodoret, Antiochus, Damascen, Photius, 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 Ori∣ginal and authority. Seeing therefore we have such a continued succession of emi∣nent

men, who have given their approbati∣on touching these Epistles, I do not see by what argument they can possibly defend their opinion, who are otherwise perswaded of them. It is confessed his Epistles have been corrupted, and abused, and been read over with their corruptions and interpola∣tions to these present times; yet there have not been wanting men of piercing judge∣ments, who have discovered truth to be in those very interpolate Epistles; Andrew Rivet an eminent man makes this out suffici∣ently. However I now publish those Epi∣stles, which are genuine, and in all respects agreeing with the testimony of the Antients; so that they, who will deny these, must deny also that this Martyr 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 in∣debted to the most Serene Prince Ferdinand the second, the great Duke of Etruria, through whose incomparable Love to Lear∣ning and Study I gained an opportunity of having the use of that famous Librarie,

and so of finding out this incomparable treasure of Ignatius, which we now exhibit and publish to the world.

The Epistles of Saint Ignatius.

To the Smyrneans.

Ignatius, who is also Theophorus, to the Church of God the Father, and of the be∣loved Jesus Christ, which hath obtained mercy in all Grace, replete with Faith▪ and Love, failing in no good gift, most becoming God, and fruitful in holiness, which is at Smyrna in Asia, be very much joy in the im∣maculate Spirit by the Word of God.

I Glorifie the God Jesus Christ, who hath filled you with Wisdom. For I under∣stand that ye are perfected in an immove∣able faith, and are as persons fastened with nails to the Cross of our Lord Jesus Christ, both in flesh and in spirit; and well-ground∣ed in love by the bloud of Christ, having a

full assurance in our Lord; who was truly of the stock of David, 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 infi∣dels affirm, who themselves are onely in appearance, and according to their wisdom shall it happen unto them being incorporeal and daemoniacks. For I my self saw him in the flesh after his Resurrection, and do be∣lieve that he is risen. And when he came to those, who were with Peter, 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

death, for they found themselves to be above it. And after his Resurrection he eat and drank with them as one in the flesh, though he was in spirit united to the Father. Touching these things (Beloved) I admonish you, however I know ye are already of this perswasion. I do it to preserve you from beasts in the shape of men, whom it is necessarie for you not to entertain, but to avoid as much as possible. Onely pray for them, if happily they may repent, which is a thing very difficult. But 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 per∣fect man, and now strengtheneth me. Whom some ignorant men denie, but they are ra∣ther denied by him, being more the Preach∣ers of death than of truth; whom neither the Prophets have perswaded, nor the Law of Moses, nor yet the Gospel hitherto, nor those

suffrings of ours, which are according to man. For they are of the same mind con∣cerning us. But what would it advantage me, should any man speak in my praise, and yet 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 un∣willing to write down their infidel names; neither may I make any particular remem∣brance of them, until they shall happily re∣pent into a belief of the Passion, which is our Resurrection. Let no man be deceived. For if things in heaven, and the glory of An∣gels, and Rulers visible and invisible believe not in the bloud of Christ, it will be even un∣to them condemnation. He who receiveth it, may receive it. Let place puff up no man; for Faith and Charity is All, and nothing is to be preferred before them. But observe those who are otherwise opinioned of the grace of Jesus 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

of our Saviour Jesus Christ, which suffered for our sins, and which the Father by his goodness raised from death to life. There∣fore contradicting this gift of God, and dis∣puting about it they die, but it would be better for them to Love it, that they may rise again. It is very convenient that ye ab∣stain from such persons, and that ye have no converse with them, neither privately, nor publikely. But that ye give heed unto the Prophets, and chiefly to the Gospel, wherein the Passion is made manifest unto us, and the Resurrection is completed. But avoid Divi∣sions 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 Bi∣shop. And let that Eucharist onely be ac∣counted firm, which is either performed by the Bishop himself, or by his Licence. Where the Bishop shall appear, there let the multitude be, for where Jesus 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

so every thing, which is done, may be firm and established. Furthermore, it is a blessed thing to grow sober, and whilst we have opportunity, to return to God by repen∣tance. It is a becoming thing to know God and the Bishop. He, who honoureth the Bishop, is honoured of God; but he, who doth any thing without the Bishops approba∣tion, performs a service to the Devil. Therefore let all things abound among you in grace, for ye are worthy. Ye have every way refreshed me, and Jesus Christ will re∣fresh you. Ye have loved me both when I was absent, and present, God will requite you; and if ye patiently endure all things for his sake, ye shall enjoy him. Ye did well in that ye gave an honourable recepti∣on to Philon, Rheus, and Agathopus as the Ministers of God-Christ, who have accom∣panied me for the Word of God. They also give thanks unto the Lord for you, be∣cause ye have every way refreshed them. Nothing, which ye have done to them, shall be lost as to you. I could offer up this my spirit upon the service of your Souls, and upon the same account carry about these my bonds, which ye have neither despised, nor been ashamed of; neither will Jesus Christ the perfect faith be ashamed of you. Your

Prayer reached as far as to the Church which is in 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 ho∣nour being the last that came thence, yet by the will of God I was accounted worthy, not from any thing which I know worthy in my self, but through his grace, which I pray may be perfectly bestowed upon me, that through your Prayers I may obtain God. And that your work may be perfected as well on earth as in heaven, it would be an honourable Service very much becoming your Church, which is worthy of God, to appoint some fit person for the honour of God, and to dispatch him into Syria, to con∣gratulate them for their restored peace, that they have again received their proper splendour, and that their little body is re∣established in such a way as is fit for them. Indeed it seems unto me a worthy work for you to send some person from amongst you with an Epistle 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

will to do good, God is ready to assist yo•• The Love of the Brethren, who are •• Troas, saluteth you, whence also I write u••¦to you by Burrus, whom ye sent along wit•• me together with your Ephesian brethren who hath refreshed me in all things. I wish all would become imitatours of him, who i•• 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 Presby∣tery, 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, salu∣teth you. I salute the house of Tavia, 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.

To the Smyrneans from Troas.

To POLYCARP.

••gnatius, 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 exceeding∣ly that I was accounted worthy of thy un∣blameable presence, which I would enjoy in God. I exhort thee by that grace where∣with thou art endued, that thou wouldest add unto thy race in admonishing all men that they may be saved. Justifie thy place by using all diligence both in a carnal and spiritual way. Be careful to preserve Unity, than which nothing is better. Support all as the Lord supporteth thee. Bear with all men in charitie as also thou dost. Find leisure to be constant in Prayers. Desire a larger understanding than yet thou hast. Be watchful, keeping in thy possession a vi∣gilant spirit. Converse with all man by man

as God shall inable thee. Like a comple•• Champion bear the infirmities of all, •••• more the labour is, the more is the gain. is not so much for thy commendation •• love eminent Disciples, as by thy Meekn•••• to bring into subjection those who are mo•••• pernicious. Every wound is not hea•••• with the same Plaister. Mitigate the Paroxysms by Embrocations. Be in all thin wise as the Serpent, and harmless as the Do•• For this cause art thou carnal and spiritua•• that thou mayest use a gentle hand in t•••• managerie of those things, which are m••¦nifest to thee; praying that those things a••¦so, which are concealed, may in time b•• made manifest, that so thou maist be d••¦fective in nothing, but abounding in ever•• grace. This very season calls upon thee t•• desire the fruition of God, as Governou•• of ships wait for the winds; and he, who is tossed with the waves, covets after the haven. Be watchful as a Champion of God; that which is deposited for thee, is incorruption and life eternal, of which also thou art per∣suaded. I would in all things freely offer up my self for thee, and these my bonds, which thou hast loved. Let not those per∣sons at all astonish thee, who seem to be persons worthy of Credit, and yet are

teachers of strange doctrines. Stand thou ••••rm as an Anvil, which is beaten upon. It ••s the part of a gallant Champion to be ••tripped of his skin and yet to overcome. And in this respect it is necessary for us pa∣tiently to endure all things for God, that he may patiently bear with us. Be more dili∣gent than yet thou hast been; Consider the seasons, and wait for him, who is above season, not limited to time, invisible, yet for our sakes made visible, not capable of touch or suffering, yet suffering for us, and endu∣ring every manner of way for our sakes. Let not the widows be neglected, under God do thou take care of them. Let no∣thing be done without thy sentence, and do thou nothing without the sentence of God, that whatsoever thou dost may be esta∣blished. Let Congregations be gathered more frequently, and take the names of all persons. Let neither men nor maid-servants be despised by thee, neither suffer them to become proud, but let them be more and more servants to the glory of God, that so they may obtain a better freedom from God. Let them not love the common free∣dom, that they may not be found the ser∣vants of Concupiscence. Flee evil arts, but especially have no conferences about them.

Bespeak my sisters that they love▪ the Lo•••• Christ, and that they furnish their husban•• with all necessaries both for their flesh and spiritual estate. And in like mann•••• admonish my brethren in the name of Jes•••• Christ to love their wives as the Lord love t•• the Church. If a man can continue cha•• to the honour of the flesh of our Lord, le•• him remain so, but let him not glory. For •••• he glory in it, he will be destroy'd, and i•• be would be more taken notice of tha•• 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 Bi∣shop, that God may be mindful of you. I could give my life for those persons who are subject to the Bishops, 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

your salarie. Let none among you be found a desertor of his Colours. Let your Baptism arm you, Faith be your helmet, Love your spear, Patience your whole armour, and your Works your gage, that ye may receive a reward worthy of you. Therefore bear patiently in meekness one with another, as God bears with you. Let me enjoy you always. But in that the Church, which is in 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 en∣joy God, and be found your Disciple at the Resurrection. 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 high∣ly in love, whom ye look upon as a diligent man, fit to be called a Messenger of God; and that this honour be bestowed upon him, To go into Syria 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, the work shall be ascribed to God and to you. For I believe that through Grace ye are

prepared for so good a work pleasing to God; and knowing how compendiously y•• are capable of truth, I have exhorted you i•• few Letters. But because I cannot write un∣to all the Churches, in regard I am suddenly to sail from Troas to Neapolis, as I am com∣manded; thou shalt write to those other Churches, who art possessed with the mind of God, that they do the same thing. That they, who are able, may send footposts, others Epistles by thy Messengers, that ye may all be glorified by an eternal work, as thou art worthy. I salute all by name, and the wife of Epitropus, with her whole house, and her childrens. I salute my beloved At∣talus; 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 con∣tinue permanent in the Unitie and Visita∣tion of God. I salute Alke a name desire∣able to me. Farewel in the Lord.

To Polycarp.

To the Ephesians.

Ignatius, who is also Theophorus, to the Church blessed in the greatness of God the Father with all fulness, praedetermined be∣fore ages to be ever permanent unto glory, immutable, united, elect by real sufferings, through the will of the Father and Jesus Christ our God. To the Church worthy of all blessedness which is in Ephesus of Asia, be very much joy in Jesus Christ, and in im∣maculate grace.

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 ex∣hort you to continue followers of God, and that being re-inlivened by the bloud of God, ye perfect that work which is so suitable to you. For ye heard that I was a prisoner from Syria 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 sa∣crifice. 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 wor∣thy of it. Therefore it becomes you every way to glorifie Jesus 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 sancti∣fied in all things. I do not give commands

to you as if I my self was a person consider∣able; for though I am a Prisoner for his Name, 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 suffe∣rance. But in regard my charity towards you would not suffer me to be silent, I have therefore taken the first hold of this oppor∣tunity to exhort you to concur in the judge∣ment of God. As Jesus Christ himself, who is our incomparable life, did follow the judgement of his Father, and the Bishops de∣signed to the ends of the earth follow the judgement of Jesus 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

for you to continue in immaculate Unitie, that ye may always be partakers of God. If I in so short a time have gained so great a conformableness in manners with your Bi∣shop, which is spiritual, and not after the manner of men; how can I estimate of your happiness, who are continually united to him, as the Church to Jesus Christ, and Jesus Christ to the Father, that all things may be consonant in unity. Let no man be de∣ceived. If any man is not within the Altar, 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 there∣fore, that will not come into one place, (or joyn with the Congregation) is a proud man, and hath separated himself, and it is written, That God resisteth the proud. Therefore let us endeavour to be in subjection to the Bi∣shop, 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 re∣ceive the Master himself, who sent him. Therefore it is evident that we ought to re∣spect the Bishop 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 ac∣cording to truth. Some indeed by an evil deceit have accustomed themselves to carry about his Name, but they do things unwor∣thy of God, and these ye ought to shun as beasts. For they are like mad dogs biting unawares, whom ye ought to avoid, and have a special eye upon, being persons very hard to be cured. There is one Physitian fleshly, and spiritual, begotten, and unbe∣gotten, God made in the flesh, and the true life in death, both of Mary 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 fa∣mous to ages. Carnal men cannot do spi∣ritual things, nor spiritual men do the things which are carnal; neither can Faith 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

do all things according to 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 Fellow∣travellers, carrying about with you God and the Temple, Christ and Sanctitie, being in all things beautified according to the com∣mands of Jesus Christ, in whom I am ex∣ceedingly rejoyced, being vouchsafed so great a dignitie as to converse with you in writing, and to joy together with you, who live according to the other life, and love no∣thing but onely God. 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.

Pray for them who speak evil of you, keeping your selves firm in the faith against their errour. Be mild how morose soever they are; neither be hasty to requite them according to their own examples. Let us be found their Brethren by our mild carriage towards them, and endeavour to be the followers of the Lord. Though some among you may be injured, defrauded, despised, yet let no one amongst you be found an 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 Je∣sus Christ, that we may live indeed. No∣thing can become us without this; for this I bear about my bonds, which are as spiritual Pearls, through which by your Prayers I may rise again. And let me always be par∣taker of your Prayers, that I may be found in the lot of those Ephesian Christians, who were ever of the same mind with the Apo∣stles, through the power of Jesus Christ. I know who I am, and to whom I write. I am a condemned person, but ye have ob∣tained

mercy. I am under danger, but ye are established; Ye are the Passover 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 men∣tion of you in Jesus 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 fru∣strate; and his enmitie is destroyed through your Unity of Faith. Nothing is better than peace, by which all hostilitie of heavenly and earthly powers is made void. None of these things are conceal'd from you, if ye hold perfectly that Faith and Love in Jesus 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,

but it is through the power of Faith, if a man be found to the end. It is better to be silent and to be; than to speak and not to be. It is a good thing to teach, if a man do as well as teach. There is therefore one teacher, who spake, and it was done, and the things also, which he did in silence, are wor∣thy of the Father. He, who is truly possess'd of the word of Jesus, can hear also his si∣lence, that he may be perfect, that he may do according to what he speaks, and be known according to those things wherein he is silent. Nothing is hid from the Lord, but our very secrets are nigh unto him. Therefore let us do all things as having him dwelling in us; that we may be his Temples, and he may be our God in us; for whatever is shall be made manifest to us, and there∣fore do we justly love him. Erre 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 un∣quenchable fire, and so shall he who hears him. For this cause the Lord received the

unction upon his head, that he might breath•• into his Church incorruption. Be not an∣noynted with the doctrine of the prince o•• this world, which hath an ill odour; neithe•• 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 de∣stroyed, being ignorant of that Grace, 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 Salva∣tion 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 N••veltie of it did contain a strange∣ness in it. All the other stars together with

the Sun and Moon were a Chorus to this ••tar, which did carry in it a brightness and ••lendour above them all. The world was ••••oubled about it, to find out how this New-Star should appear amongst the other ••••ars so unlike unto them; hereupon all Magick was dissolved, and every bond of wickedness dis-appeared, ignorance was taken away, the old kingdom was de∣stroyed, when God appeared as man for the ••enewing 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 se∣cond little Book, which I am about to write unto you, I will lay open unto you how I began my Oeconomie in the New man Je∣sus Christ, both in his Faith, Love, Passion and Resurrection, and I shall the rather do this, if the Lord shall reveal it unto me. Because all of you man by man through the grace of his Name concur together in Je∣sus Christ, of the stock of David, accord∣ing to the flesh, the son of man, and the Son of God; and ye are all obedient to the Bi∣shop, and to the Presbyterie with an undi∣vided mind, breaking one bread, which is

the Medicine of Immortalitie, an Antid•• against death preserving to Life eternal Jesus Christ. I could give my life for yo•• and for him whom ye have sent to Smyr•••• for the honour of God; whence also I wri•• unto you, giving thanks unto the Lor•• loving both Polycarp and you. Remembe•• me as Jesus Christ also remembers yo•• Pray for the Church which is in Syria whence I am led away a Prisoner unt•• Rome, being the last of the faithful there if I may be accounted worthy to b•• found to the honour of God. Farewe•• in God the Father, and in Jesus Christ ou•• common hope.

To the Ephesians.

To the Magnesians.

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∣sus Christ.

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 worthy of the Name most be∣coming God in these bonds, wherein I car∣ry it about, I celebrate the Churches, pray∣ing that they may be united in the flesh and spirit of Jesus 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 en∣dured every injury from the prince of this world, and escaping them we shall enjoy God. For I was accounted worthy to see you by Damas your Divine Bishop, and

the worthy Presbyters, Bassus and Apoll••∣nius, and Sotion the Deacon my Fello•• servant, whom I would enjoy, because he •••• subject to the Bishop as to the Grace of Go•• and to the Presbyterie as to the Law of J••¦sus Christ. And it becomes you not to mak•• any use to your selves of the age of the B••¦shop, but to give him all Reverence, accord¦ing to the power of God the Father (as have known holy Presbyters) not presu∣ming upon that juvenile order which ap∣pears, but as wise men in God, concurring with him; yet not with him, but with the Father of Jesus Christ the Bishop of all. Therefore for his honour, who wills it, it is meet we perform obedience without hy∣pocrisie. For a man doth not deceive this Bishop, whom we see, but puts a fallacie upon him who is invisible. This is not spoken in reference to the flesh, but to God, who knoweth secrets. Therefore it is meet not onely to be called Christians, 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 pro∣pounded, Death and Life, and every man

shall go to his proper place. As there are two sorts of Coyn, one of God, another of the world, and each Coyn hath its proper stamp set upon it. Infidels 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 Bi∣shop 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 an∣other, and let no man defraud his neigh∣bour according to the flesh, but love one another always in Jesus 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, accord∣ing to the Type and Doctrine of incor∣ruption. Therefore as the Lord being uni∣ted to him did nothing without the Father,

neither by himself, nor by the Apostles so neither do ye act any thing without th•• Bishop, and the Presbyters. Neither attemp any thing upon your own account how∣ever reasonable it may appear unto you When ye come together into one place let there be One Prayer, One Supplication▪ one mind, one hope in Love and in imma∣culate joy. There is one Jesus Christ tha•• whom nothing is better. Therefore all con∣cur together as into the Temple of God, a•• to one Altar, to one Jesus Christ, who came from one Father, and being one is returned to him. Be not deceived by strange opini∣ons, nor old fables, which are unprofitable▪ For if we still live according to the Law and Judaism, we confess that Grace is not re∣ceived. For the most divine Prophets 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 Je∣sus Christ his Son, who is his eternal Word, not coming forth from Silence, who in all things pleased him that sent him. There∣fore if they, who were conversant in the works of old time, came to the Newness of Hope, not Sabbatizing any longer, but li∣ving

according to the Dominical 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 cor∣rupt, and be ye changed into the New Leaven, which is Jesus Christ. Be ye season∣ed in him, that none of you be corrupted; for ye shall be disproved by your savour. It is an absurd thing to profess Jesus 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

things (my Beloved;) not because I have known any of you to be such, but because, though I am lesser then you, I would have you to be preserved, that ye may not fall in∣to the snares of a vain opinion, but may have a full assurance in the 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 spi∣rit, Faith and Love, in the Son, and in the Father, and in the Spirit, in the beginning and the end, together with your most vene∣rable Bishop, and your Presbyterie, which is as a spiritual Crown decently pl••tted, and the Deacons, who are according to God. Be subject to the Bishop, and one to another,

as 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. Know∣ing that ye are full of God, I have exhorted you but in few words. Remember me in your Prayers, that I may obtain God; and that Church which is in Syria, 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 wa∣tered by your Church. The Ephesians from Smyrna salute you (whence also I write un∣to you) being present to the glorie of God, as also ye are; who have refreshed me in all things together with Polycarp 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.

To the Magnesians.

To the Philadelphians.

Ignatius, who is also Theophorus, to th•• Church of God the Father and the Lor•• Jesus Christ, which is in Philadelphia of Asia; which hath obtained mercy, is settle•• in ••he concord of God, rejoycing in the Pas∣sion of our Lord indiscernably, and fully assured of his Resurrection in all mercy; which I salute in the bloud of Jesus Christ, for she is my eternal and permanent joy, chiefly if they continue united with the Bi∣shop, and the Presbytors with him, and the Deacons manifested to be according to the Sentence of Jesus 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 com∣mon good, not by himself, nor by men, nor out of vain-glorie, but by the love of God the Father and the Lord Jesus Christ, whose mild temper I have been amazed at, for by his silence he can do more than they who

speak vain things. For ye are as harmoni∣ously agreeing in commands, as the harp and the strings. Therefore my Soul blesseth that sentence of his, which is according to God, knowing that it is vertuous and per∣fect, and that he cannot be moved, nor pro∣voked to anger, being in all the meekness of the Living God. Being therefore the chil∣dren of light and truth, flie division, evil doctrines. Where the Pastour is do ye as sheep follow him; for many wolves, who seem worthy of credit, do by an evil de∣lectation lead captive persons running to God, but through your unitie they shall have no place. Depart from evil herbs, which 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 Refining 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 Passi∣on. Let it be your endeavour therefore to

use one Eucharist; for there is One flesh o•• our Lord Jesus Christ, and one Cup for th•• Unitie of his bloud, One Altar, as One Bisho•• with the Presbyterie and Deacons my fello•• servants, that whatever ye do, ye may do according to God. My brethren, I am ver•• much poured out in Love towards you, an•• exceedingly rejoycing strengthen you, ye•• not I, but Jesus Christ, for whom I am i•• 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 wa•• chosen, flying to the Gospel as to the flesh o•• Jesus, and to the Apostles as to the Presbyteri•• of the Church: We love also the Prophets▪ because they preached the Gospel, and di•• hope in him, and expect him; in whom al∣so believing they were saved in the Unitie of Jesus 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

and 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 undi∣vided heart; I thank my God that I have a good Conscience as concerning you, and that no man hath wherof to glory, either privately or publikely, that I have been bur∣densom to any either in little or much. And I beseech all to whom I have spoken, that they possess not this as a Testimonie. And although some would seduce me ac∣cording to the flesh, yet my spirit, ••hich is from God, is not seduced. He knows ••hence it comes, and whither it goes, and is a re∣proover of secrets. I have cried in the midst of you, I have spoken it with a loftie voice, Attend 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 di∣visions. Be ye followers of Jesus Christ as

he himself is of the Father. Therefore I did what was proper for me as a man per∣fected unto Unitie. But where there is di∣vision and wrath God dwelleth not. There∣fore the Lord pardons all Penitents, if they shall return by Repentance to the Ʋnitie of God, and the Council of the Bishop. I be∣lieve the Grace of Jesus Christ, who will loose every bond from you. And I exhort you to do nothing with contention, but ac∣cording to the Discipline 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 High-priest, to whom are committed the Holies of Holies, and with whom alone are deposited the h••dden 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.

But the Gospel hath something in it chief∣ly valueable, and that is The Presence of our Lord Jesus Christ, his Passion, and Resur∣rection. 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 be∣comes you, as the Church of God, to or∣dain a Minister to go thither as an Em∣bassadour 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 Bi∣shops, 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

testimonie to you, and I give thanks to God for you, because ye have received them, as the Lord you. But they, who have dishonoured them, may obtain Redempti∣on by the Grace of 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 to the Philadel∣phians.

To the Trallians.

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∣sus Christ our hope, and the Resurrection grounded upon him; which I salute in ful∣ness, in an Apostolical Style wishing much joy.

I Have known you to have a blameless understanding, not to be severed in Pa∣tience, and that not by use, but by nature, as Polybius 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. There∣fore receiving from him that good disposi∣tion of mind, which is according to God, I gloried finding you as I had known you the followers of God. For in regard ye are subject to the Bishop as to Jesus Christ, ye appear to me not to live as men, but to

live according to Jesus Christ, who died for us, that believing in his death ye may escape death. Therefore it is necess••ry, 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 My∣sterie of Jesus Christ, to please all men every manner of way. For they are not the Mini∣sters of meats and drinks, but Ministers of the Church of God. Therefore it is necessa∣ry for them to avoid accusations as fire. Let all in like manner reverence the Deacons as Jesus Christ, and the Bishop, being the Son of the Father; and the Presbyters as the Council of God, and companie of the A∣postles. Without these a Church is not called. Of whom I am perswaded that ye are so in∣formed, (For I have received the Exemplar of your love, and have it by me in your Bi∣shop, whose behaviour is a great Disciplina∣tion, 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 com∣mand you as an Apostle. I am wise in God

as to many things, yet do I measure my self, that I may not be destroyed by boasting. For now it behooves me to be very much affraid, and not to give heed to those, who would puff me up. For when such speak un∣to me they scourge me. Truly I love to suffer, but know not whether I am worthy. For my zeal appears not to many, but I have the greater war within. I have need there∣fore of meekness, that by it the prince of this world may be defeated. Cannot I write unto you of things celestial? but I am af∣fraid, lest I should give you some offence being yet but babes. Therefore pardon me, for I would not perplexe you with those things, which ye are not able to bear. For it is not for a slightie matter that I am a Prisoner, being acquainted with things ce∣lestial, and the Angelical Orders, and their governing Constitutions, things visible and invisible; and besides this I am now a Disci∣ple. For many things are wanting to you, that we may not fall short of God. There∣fore I exhort you, not I, but the love of Jesus Christ, to use only the Christian nu∣triment, and to abstain from that strange herb, which is heresie. For the times are such, that persons worthy of credit seeming∣ly do fold in heresie with Jesus Christ, like

those, who administer deadly poison, and temper it with a drink made of honey and sowre wine, which the ignorant receives with pleasure, and so dies by an evil delecta∣tion. Therefore preserve your selves from such, and so it shall be, if ye are not puffed up, being inseparable from God, Jesus Christ, and the Bishop, and the Orders of the Apo∣stles. He, who is within the Altar, is pure; that is, he, who does any thing without the Bishop, Presbyterie, and Deacons, is of an im∣pure Conscience. Not that I have known any such thing among you, but foreseeing the subtilties of the devil, I take care of you before hand being my beloved. Do ye there∣fore, re-assuming your mild disposition, build up your selves anew in the faith, 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 blas∣phemed 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 be∣holding him. And was truly raised again from the dead, his Father raising him up ac∣cording to his likeness, as his Father 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, In∣fidels say, He suffered 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∣joy

God. Continue in your Ʋnanimitie, an•• in Prayer one for another. For it become you all one by one exceedingly, and the Presbyters to comfort up the Bishop for the honour of the Father of Jesus Christ and o•• the Apostles. I beseech you in love to hea•• me, that writing unto you I may not be •• witness within you. Pray also for me, out o•• that Charitie which is in you, for I need th•• mercy of God, that I may be accounte•• worthy of the Lot, which I labour to enjoy, and may not be found Reprobate. The lov•• of the Smyrneans and Ephesians saluteth you Remember in your prayers the Church which is in Syria, whence I am not worth•• to be called, being the last of them. Fare∣wel in Jesus Christ, being subject to the Bi∣shop as to the Commandement, and likewise to the Presbyterie. And love one anothe•• man by man with an undivided heart. My Spirit shall be an expiation for you, not one∣ly now, but when I shall enjoy God. For as yet I am in danger, but the Father, who is faithful, will fulfil my Petition and yours in Jesus Christ, in whom may ye be found un∣blameable.

To the Trallians.

To the Romans.

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∣ther; which I also salute in the Name of Jesus Christ the Son of the Father, accord∣ing to the flesh and spirit united in every command of his, filled with all the Grace of God without any difference, and purged from every strange tincture, wishing very much joy in our Lord Jesus Christ our God im∣maculately.

HAving beseeched God, I happened to see your divine faces, as I much de∣sired

to receive you. And being in bonds for Jesus 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 ea∣sie to do what ye will; but to me it is a diffi∣cult thing to enjoy God, unless ye are the more sparing to me. I would not have you to please men, but to please God, as ye do please him. I shall never have such an op∣portunity to enjoy God, neither shall ye be intituled to a better work, if ye can but be silent. For if ye be silent and let me alone, I shall be of God, but if ye love my flesh, I shall be but a voice, and to run again. Ye cannot do better than to let me be sacrificed unto God, in regard the Altar 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

those things may be firm, which ye as teach∣ers have commanded. Onely pray for me to be inabled inwardly and outwardly, that I may not onely say it, but will it, and not on∣ly be called a 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 per∣suasion but of greatness, especially when he shall be hated of the world. I write to all the Churches, and lay my commands upon them all, that I may willingly die for God, if ye shall not hinder me. I intreat you that ye would not be unseasonably kind unto me. Suffer me to be the meat of beasts that by them I may enjoy God. I am the wheat of God, and shall be ground by the teeth of beasts, that I may be found the pure bread 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

to God. I do not give you commands as 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 ju∣stified. I would enjoy the beasts which are prepared for me, and I pray that they may be found sharply set, nay I would entise them greedily to devour me, and not fear∣fully to decline the touching of me as they have avoided some. But if they shun me, and will not, I shall provoke them. Pardon me. I know what is convenient for me. Now I begin to be a Disciple in that I have a zeal to nothing visible or invisible, but that I may gain Jesus 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

enjoy 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 Je∣sus 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, bre∣thren, do not hinder me to live, do not se∣parate me by the world, who am willing to be of God, nor seduce me by that which is material. Suffer me to receive the pure light, when I approach to that, I shall be a man of God. Suffer me to imitate the Pas∣sion of my God. If any man hath him with∣in him, he may understand what I will, and sympathize with me, knowing what things have taken possesion of me. The prince 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, ra∣ther believe the things, which I write unto you; for I write unto you being alive, yet withal willing to die. My Love is crucified, and the fire, which is in me, desires no wa∣ter.

But there is one living and speaking in me, who saith to me inwardly, Come 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 ac∣cording to the mind of God. If I suffer ye have loved me, but if I prove Reprobate ye have hated me. Remember in your Prayers the Church in Syria, 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

Name of Jesus Christ, not as one passing by them; for they did not meet me onely on the way according to the flesh, but con∣ducted me to the Citie. These things I write unto you from Smyrna by the Ephe∣sians, 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 strengthe∣ned to the end in the Patience of Jesus Christ.

FINIS.

The Life of Saint BARNABAS the Apostle.

SAint Barnabas was a man of excellent and divine Qualifications, beautified and adorned with singular gifts and graces for the propagating of Christianitie, and pro∣moting the Kingdom of the Lord Jesus; being one of the secundary Apostles, which were in that age made choice of in imita∣tion of the twelve, and chosen together with Paul 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 others in like manner. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, * 1.15 There being many Apostles besides the Twelve

after their similitude. Of this number was Barnabas, who needs not any humane Cha∣racter, in regard he abounded with so much of Divine Approbation, for honourable mention is frequently made of him in the Acts 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 ta∣lents to his Masters glorie, the Churches be∣nefit, and his own, he finished the course of his natural life by a glorious Martyrdom, 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 con∣cerning the Author; his following Epistle indeed may not prove so very acceptable to some, in regard of his strange Explications

of Scripture, which are not after the mo∣dern and more refined mode. But it is to be noted that, when he wrote, 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 illi∣terate men to confound the learned. Since that time Christianity 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 Transla∣tion of this Epistle is according to the Ori∣ginal Greek Copy set forth by M^r Isaac Vossius, and printed at Amsterdam, Anno Dom. 1646. who himself gives this follow∣ing account of it in his Annotations upon it. Some years have passed over, since it was my resolution to publish this Epistle of Bar∣nabas, which I received from the incompa∣rable Salmasius; 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 had

merited long before to be sent forth ••o the publike view. For the Right Reve∣••end D^r Ʋsher, Bishop of Armagh, and ••rimate of Ireland was then preparing to ••ublish a new Edition of Ignatius, and when he made it both his request and offer ••hat this Epistle of Barnabas might be ••rinted with his Ignatian Epistles, I not onely ••reely consented to it, but was very glad, that ••o very Antient a Monument should fall into ••hose 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 ••air 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 me∣rited more had it been his good fortune to see more Copies For seeing that Edition of his was wholly taken out of one only book, it could not possibly come forth any other then very faulty. Though fortune

hath not so much favoured me as to min••¦ster occasion to any mans envie, yet th•• happiness hath been afforded me, to ha•••• the use of three Manuscripts, whereby •••• correct that Edition; The Medicaean L••¦brarie of Florence supplyed me with the fir•••• and that of Theatins at Rome furnished m•• with the other two; and Lucas Hosteni•• an eminent man, who cannot be praise•• according to his deserts, is the person, •••• whom I am indebted for the use of the•• What help these three Manuscripts hav•• afforded me, he will be best able to judge who can think it worth his while to com¦pare this with the other Edition befor•• mentioned. But I cannot imagine upo•• what grounds some men should think tha•• this is not the Epistle of Barnabas, wherea•• 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 mis∣interpreted by a man of so great authority, whom the holy Scriptures make so frequent mention of, and who was always an insepa∣rable Companion of the Apostle Paul, and himself one of the Minor Apostles. But

who could expect all kind of Science and Learning from those first Christians? and think that they might not as well be mi∣staken as their Relatives, especially in things not appertaining to Faith? Do we not meet with many things as strange in the Epistle of Clement? which Epistle was pub∣lished by Patricius Junius the Kings Libra∣ry Keeper, and an eminent man, to whom I am so much a debtor, that he cannot possi∣bly oblige me more. For who can well di∣gest that fable of Clement 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 dis∣please the Learned, let them rather impute

it to the manner of expression used by thos•• ancient Christians, than entertain the leas•• 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 wri∣tings. For they did not question the Au∣thor, only they approved not of those my∣stical Interpretations of his, made upon ma∣ny places of Scripture. And for the same reason many works of Clement of Alexan∣dria and of Origen, were accounted Apocry∣phal; 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 He∣brews, 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 af∣firmed the very same things of the Epistles of Ignatius; but they, who boast of such things, would seem more accute than be∣comes

them. For it is not so easie to distin∣guish spurious writings from genuine, as it is to know true Pearls from counterfeit. When true Stones are compared with counterfeit, the fucus of the counterfeit soon appears, as a true people will discover a false one; which is a thing ordinary in other traffique∣able commodities. But from what is it pos∣sible for these men to take the ground of their conjecture, who deny these to be the very Epistles 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.

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∣ctour, but as one of you, shew you a few things, by which ye may be the more joy∣ful in many. Seeing therefore that the days [ 1] 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, To what purpose is the multitude of * 1.16 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. God speaks again unto them as concerning [ 2] these things, saying, Wherefore do ye fast * 1.17 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. And it con∣cerns [ 3] 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 trial 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, Ten kingdoms shall reign upon the earth, * 1.18 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 pluckt 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, Wo to those, who are wise in * 1.19 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, Many called, few * 1.20 chosen. For this cause, the Lord endured to [ 4] 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, He was wounded for our trans∣gressions, * 1.21 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 * 1.22 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, By the stripe of his * 1.23 flesh all are healed. And again, When I shall smite the shephered, then shall the sheep of the * 1.24 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. But when he had done the Command, [ 5] 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 confusion. Behold, I will lay in Sion for foundations a pretious stone, elect, a chief corner-stone, honourable. What saith he af∣ter? 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 hath 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 cou••¦sel against themselves, saying, Let us sei•• upon the righteous, for he is unpleasing to u•• Moses also saith unto them, Behold thes•• things saith the Lord God, Enter into t•••• good land, which the Lord hath sworn to Abra¦ham, and Isaac, and Jacob, and inherit th•• land flowing with milk and honey. Lear•• 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

ultiply, and replenish the earth. These things the Son. Again, I will shew you, how in ••e last days he made a second figure as ••oncerning us. The Lord saith, Behold, I ••ill make the last things as the former, and herefore did the Prophet preach thus, say∣••ng, Enter into the land flowing with milk and ••oney, and have dominion over it. Behold herefore we are formed a new, as he also ••aith 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 ••earts 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 in 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 fishe•• What can this be now, that a man shoul•• have power to rule the beasts, or fishes, o•• fowls of the heaven? For we ought to b•• sensible. To govern, is of power and a••¦thoritie, and he shall bear rule who thereto appointed. And if this be not now he hath said that it shall be; when? whe•• we our selves may be perfected to b•• made heirs of the Covenant of the Lord Ʋnderstand therefore (sons of joy) that th•• [ 6] good Lord hath before hand manifested al•• 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 this 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 ••et them eat of the goat offered on the fast for ••he sins of all. Mark diligently: and let all ••he 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 be 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 th•• shall say, ••s not this he whom we have crucifi•••• setting him at nought, piercing and mocki•• him? Truly this was he, who then sai•• That he was the Son of God; and he w•••• used in like manner as those fair goats whic•• were alike. So that when they saw hi•• they mourned over him, who was to com•• under the figure of a goat. See therefor•• the Type of Jesus who was to suffer. But wh•• 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 thor•• 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. Again the Lord saith by the Prophet some∣thing [ 7] 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, * 1.25 then 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 ••. 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. But whereas [ 8] 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 a lascioious 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 ••at 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. We shall [ 9] 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 righteous, 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 saith 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 arawing 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 bloud shall distil 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, ••or 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. But let us see whether this people be [ 10] 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∣cision. 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. It is also written concerning the Sabbath in [ 11] 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, th•••• 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 iniquiti•• ceasing, all things being made new by the Lord. Then we shall be able to sanctifie i••, 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 ••••a••rity of mind, whereon Jesus rose from the dead, and being manifested, ascended up into the heavens. I shall moreover speak unto you concerning the Temple: How [ 12] 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; If a man would [ 1] 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, lest 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. But the dark way is [ 2] 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. It is therefore an ex∣cellent [ 3] 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.

A Postscript to the Reader,

THe Scope and designed end of this most excellent Epistle of Barnabas was to keep Christians from Ju∣daizing, and to fix them upon the sub∣stantial duties of Christ's Oeconomie, where∣of Moses 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.

Farewel.

FINIS.

Notes

• * 1.1

  Miracle.
• * 1.2

  Homil. 6. in Luc.
• * 1.3

  In lib. de Synod.
• * 1.4

  Arimin. & Seleue.
• * 1.5

  Iren. lib. 5. advers. hae∣res. c. 28.
• * 1.6

  Chrysost. in Ignat en∣com. tom. 5. edit. Sa∣vil p. 499.
• * 1.7

  Theodor. Dialog 1.
• * 1.8

  Jerom. Scriptor. eccles. ca∣talog. Socrat. eccles. hist. l. 6. c. 8. Evagr. ec∣cles. hist. lib. 1. c. 16. Gildas in cactiga••. Cler. Bri∣tan.
• * 1.9

  Jerom. in Script. eccles. catal.
• * 1.10

  Calvin. Instit. lib. 1. c. 13. Sect. 29.
• * 1.11

  Vid. D. Rivet. Critic: Sacr. c. 1.
• * 1.12

  Euseb. Ec∣cles. hist. lib. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.13

  Rivet. Crit. Sacr. c. 1.
• * 1.14

  Vid. D. Blund. praef. in animad. contr. D. Ham. p. 40.
• * 1.15

  Euseb. li. 1. c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.16

  Isai. 1.
• * 1.17

  Isai. 58.
• * 1.18

  Dan. 7.
• * 1.19

  Isai. 5.
• * 1.20

  Matt. 22.
• * 1.21

  Isai. 53.
• * 1.22

  Gen. 1.
• * 1.23

  Isai. 53.
• * 1.24

  Zech. 13.
• * 1.25

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