{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_6513/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_6513","id":"gutenberg_6513","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/6513","summary":null,"tags":["Apocryphal books (New Testament)","Category: History - Religious","Category: Religion/Spirituality"],"text":"This eBook was produced by David Widger <widger@cecomet.net>\nAdditional proofing was done by Curtis A. Weyant\n\n\n\n\n\n                                  THE\n                              SUPPRESSED\n                          GOSPELS AND EPISTLES\n                            OF THE ORIGINAL\n                             NEW TESTAMENT\n                                   OF\n                            JESUS THE CHRIST\n\n          AND OTHER PORTIONS OF THE ANCIENT HOLY SCRIPTURES.\n                       NOW EXTANT, ATTRIBUTED TO\n                  HIS APOSTLES, AND THEIR DISCIPLES,\n       AND VENERATED BY THE PRIMITIVE CHRISTIAN CHURCHES DURING\n                       THE FIRST FOUR CENTURIES,\n                 BUT SINCE, AFTER VIOLENT DISPUTATIONS\n                            FORBIDDEN BY THE\n                     BISHOPS OF THE NICENE COUNCIL,\n                IN THE REIGN OF THE EMPEROR CONSTANTINE\n             AND OMITTED FROM THE CATHOLICS AND PROTESTANT\n            EDITIONS OF THE NEW TESTAMENT, BY ITS COMPILERS\n\n         TRANSLATED FROM THE ORIGINAL TONGUES, WITH HISTORICAL\n                   REFERENCES TO THEIR AUTHENTICITY,\n\n                                  BY\n                            ARCHBISHOP WAKE\n                               AND OTHER\n                            LEARNED DIVINES\n\n\n\n\n\n                     THE GENERAL EPISTLE OF BARNABAS.\n\n\nCHAPTER I.\n\n     Preface to the Epistle.\n\nALL happiness to you my sons\nand daughters, in the name\nof our Lord Jesus Christ, who\nloved us, in peace.\n\n2  Having perceived abundance\nof knowledge of the great and\nexcellent laws of God to be in you,\nI exceedingly rejoice in your blessed\nand admirable souls, because ye\nhave so worthily received the\ngrace which was grafted in you.\n\n3  For which cause I am full of\njoy, hoping the rather to be saved;\ninasmuch as I truly see a spirit\ninfused into you, from the pure\nfountain of God:\n\n4  Having this persuasion, and\nbeing fully convinced thereof,\nbecause that since I have begun to\nspeak unto you, I have had a more\nthan ordinary good success in the\nway of the law of the Lord, which\nis in Christ,\n\n5  For which cause brethren, I\nalso think verily that I love you\nabove my own soul; because that\ntherein dwelleth the greatness of\nfaith and charity, as also the hope\nof that life which is to come.\n\n6  Wherefore considering this,\nthat if I shall take care to\ncommunicate to you a part of what\nI have received, it shall turn to\nmy reward, that I have served such\ngood souls. I gave diligence to\nwrite in a few words unto you;\nthat together with your faith, your\nknowledge also may be perfect.\n\n7  There are therefore three\nthings ordained by the Lord; the\nhope of life, the beginning, and\nthe completion of it.\n\n8  For the Lord hath both\ndeclared unto us, by the prophets,\nthose things that are past; and\nopened to us the beginnings of\nthose that are to come.\n\n9  Wherefore, it will behove us,\nas he has spoken, to come more\nholily, and nearer to his altar.\n\n10  I therefore, not as a teacher\nbut as one of you, will endeavour\nto lay before you a few things by\nwhich you may, on many accounts,\nbecome the more joyful.\n\n\n\nCHAPTER II.\n\n     That Clod has abolished the legal sacrifices,\n     to introduce the spiritual righteousness of the Gospel.\n\nSEEING then the days are\nexceedingly evil, and the\nadversary has got the power of this\npresent world we ought to give the\nmore diligence to inquire into the\nrighteous judgments of the Lord.\n\n2  Now the assistants of our\nfaith are fear and patience; our\nfellow-combatants, long suffering\nand continence.\n\n3  Whilst these remain pure\nin what relates unto the Lord,\nwisdom, and understanding, and\nscience, and knowledge, rejoice\ntogether with them.\n\n4  For God has manifested to us\nby all the prophets, that he has no\noccasion for our sacrifices, or\nburnt-offerings, or oblations:\nsaying thus;  To what purpose is\nthe multitude of your sacrifices\nunto me, saith the Lord.\n\n5  I am full of the burnt-offerings\nof rams, and the fat of fed beasts;\nand I delight not in the blood of\nbullocks, or of he-goats.\n\n6  When ye come to appear\nbefore me, who hath required\nthis at your hands? Ye shall no\nmore tread my courts.\n\n7  Bring no more vain oblations,\nincense is an abomination unto me\nyour new moons and sabbaths,\nand the calling of assemblies\nI cannot bear with, it is iniquity,\neven the solemn meeting; your\nnew moons and your appointed\nfeasts my soul hateth.\n\n8  These things therefore hath\nGod abolished, that the new law\nof our Lord Jesus Christ, which\nis without the yoke of any such\nnecessity, might have the spiritual\noffering of, men themselves.\n\n9  For so the Lord saith again\nto those heretofore; Did I at all\ncommand your fathers when they\ncame out of the land of Egypt\nconcerning burnt-offerings of\nsacrifices?\n\n10  But this I commanded them,\nsaying, Let none of you imagine\nevil in your hearts against his\nneighbour, and love no false oath.\n\n11  Forasmuch then as we are\nnot without understanding, we\nought to apprehend the design of\nour merciful Father. For he\nspeaks to us, being willing that\nwe who have been in the same\nerror about the sacrifices, should\nseek and find how to approach\nunto him.\n\n12  And therefore he thus\nbespeaks us, The sacrifice of God\n(is a broken spirit,) a broken and\ncontrite heart--God will not despise.\n\n13  Wherefore brethren, we ought\nthe more diligently to inquire\nafter those things that belong\nto our salvation, that the\nadversary may not have any\nentrance into us, and deprive\nus of our spiritual life.\n\n14  Wherefore he again speaketh\nto them, concerning these things;\nYe shall not fast as ye do this day,\nto make your voice to be heard on high.\n\n15  Is it such a fast that I have\nchosen? A day for a man to afflict\nhis soul? Is it to bow down his\nhead like a bulrush, and to spread\nsackcloth and ashes under him?\nWilt thou call this a fast, and an\nacceptable day to the Lord?\n\n16  But to us he saith on this\nwise: Is not this the fast that I\nhave chosen, to loose the bands of\nwickedness, to undo the heavy burdens,\nand to let the oppressed go free:\nand that ye break every yoke?\n\n17  Is it not to deal thy bread\nto the hungry, and that thou bring\nthe poor that are cast out to thy\nhouse? When thou seest the naked\nthat thou cover him, and that thou\nhide not thyself from thy own\nflesh.\n\n18  Then shall thy light break\nforth as the morning, and thy\nhealth shall spring forth speedily;\nand thy righteousness shall go\nbefore thee; the glory of the Lord\nshall be thy reward.\n\n19  Then shalt thou call and\nthe Lord shall answer; thou shalt\ncry and he shall say, Here I am;\nif thou put away from the midst of\nthee the yoke; the putting forth\nof the finger, and speaking vanity;\nand if thou draw out thy soul to\nthe hungry; and satisfy the\nafflicted soul.\n\n20  In this, therefore, brethren,\nGod has manifested his foreknowledge\nand love for us; because the\npeople which he has purchased to\nhis beloved Son were to believe\nin sincerity; and therefore he has\nshown these things to all of us,\nthat we should not run as\nproselytes to the Jewish Law.\n\n\n\nCHAPTER III.\n\n     The prophecies of Daniel concerning the ten kings,\n     and the coming of Christ.\n\nWHEREFORE it is necessary\nthat searching diligently into\nthose things which are soon to\ncome to pass, we should write to\nyou what may serve to keep you\nwhole.\n\n2  To which end, let us flee from\nevery evil work and hate the errors\nof the present time, that we may\nbe happy in that which is to come.\n\n3  Let us not give ourselves the\nliberty of disputing with the wicked\nand sinners; lest we should chance\nin time to become like unto them.\n\n4  For the consummation of sin\nis come, as it is written, as the\nprophet Daniel says. And for this\nend the Lord hath shortened the\ntimes and the days, that his\nbeloved might hasten his corning\nto his inheritance.\n\n5  For so the prophet speaks;\nThere shall ten kings reign in\nthe heart, and there shall rise last\nof all another little one, and he\nshall humble three kings.\n\n6  And again Daniel speaks in\nlike manner concerning the kingdoms;\nand I saw the fourth beast dreadful\nand terrible, and strong exceedingly;\nand it had ten horns. I considered\nthe horns, and behold there came up\namong them another little horn,\nbefore which were three of the first\nhorns plucked up by the roots.\n\n7  We ought therefore to understand\nthis also: And I beseech you, as one\nof your own brethren, loving you all\nbeyond my own life, that you look\nwell to yourselves, and be not like\nto those who add sin to sin, and say;\nThat their covenant is ours also.\nNay, but it is ours only: for they\nhave forever lost that which Moses\nreceived.\n\n8  For thus saith the Scripture\nAnd Moses continued fasting forty\ndays and forty nights in the Mount;\nand he received the covenant from\nthe Lord, even the two tables of\nstone, written by the hand of God.\n\n9  But having turned themselves\nto idols they lost it; as the Lord\nalso said to Moses; Moses, go\ndown quickly, for thy people which\nthou hast brought forth out of\nEgypt, have corrupted themselves,\nand turned aside from the way\nwhich I commanded them. And\nMoses cast the two tables out of\nhis hands; and their covenant was\nbroken; that the love of Jesus\nmight be sealed in your hearts,\nunto the hope of his faith.\n\n10  Wherefore let us give heed\nunto the last times. For all the\ntime past of our life and our faith,\nwill profit us nothing; unless we\ncontinue to hate what is evil, and\nto withstand the future temptations.\nSo the Son of God tells us; Let us\nresist all iniquity and hate it.\n\n11  Wherefore consider the works\nof the evil way. Do not withdraw\nyourselves from others as if you\nwere already justified; but coming\naltogether into one place, inquire\nwhat is agreeable to and profitable\nfor the beloved of God.  For the\nScripture saith; Woe unto them\nthat are wise in their own eyes;\nand prudent in their sight.\n\n12  Let us become spiritually a\nperfect temple to God. As much\nas in us lies let us meditate upon\nthe fear of God; and strive to the\nutmost of our power to keep his\ncommandments; that we may rejoice\nin his righteous judgments.\n\n13  For God will judge the world\nwithout respect of persons and\neveryone shall receive according\nto his works.\n\n14  If a man shall be good, his\nrighteousness shall go before him\nif wicked, the reward of his\nwickedness shall follow him.\n\n15  Take heed therefore lest\nsitting still now, that when we are\ncalled, we fall asleep in our sins;\nand the wicked one getting the\ndominion over us, stir us up, and\nshut us out of the kingdom of the\nLord.\n\n16  Consider this also: although\nyou have seen so great signs and\nwonders done among the people\nof the Jews, yet this notwithstanding\nthe Lord hath forsaken them.\n\n17  Beware, therefore, lest it\nhappen to us; as it is written\nThere may be many called, but\nfew chosen.\n\n\n\nCHAPTER IV.\n\n     That Christ was to suffer is proved\n     from the prophecies concerning him.\n\nFor this cause did our Lord\nvouchsafe to give up his body\nto destruction, that through the\nforgiveness of our sins we might\nbe sanctified; that is, by the\nsprinkling of his blood.\n\n2  Now for what concerns the\nthings that are written about him,\nsome belong to the people of the\nJews, and some to us.\n\n3  For thus saith the Scripture;\nHe was wounded for our transgressions,\nhe was bruised for our iniquities,\nand by his blood we are healed.\nHe was led as a lamb to the\nslaughter, and as a sheep before\nhis shearers is dumb, so he\nopened not his mouth.\n\n4  Wherefore we ought the more\nto give thanks unto God, for that\nhe hath both declared unto us\nwhat is passed, and not suffered\nus to be without understanding of\nthose things that are to come.\n\n5  But to them he saith; The\nnets are not unjustly spread for\nthe birds.\n\n6  This he spake, because a man\nwill justly perish, if having the\nknowledge of the way of truth, he\nshall nevertheless not refrain\nhimself from the way of darkness.\n\n7  And for this cause the Lord\nwas content to suffer for our souls,\nalthough he be the Lord of the\nwhole earth; to whom God said\nbefore the beginning of the world,\nLet us make man after our own\nimage and likeness.\n\n8  Now how he suffered for us,\nseeing it was by men that he\nunderwent it, I will shew you.\n\n9  The prophets having received\nfrom him the gifts of prophecy,\nspake before concerning him:\n\n10  But he, that he might\nabolish death, and make known the\nresurrection from the dead, was\ncontent, as it was necessary, to\nappear in the flesh, that he might\nmake good the promise before given\nto our fathers, and preparing\nhimself a new people, might\ndemonstrate to them whilst he was\nupon earth, that after the\nresurrection he would judge\nthe world.\n\n11  And finally, teaching the\npeople of Israel, and doing many\nwonders and signs among them,\nhe preached to them, and shewed\nthe exceeding great love which\nhe bare towards them.\n\n12  And when he chose his apostles,\nwhich were afterwards to publish\nhis Gospel, he took men who had\nbeen very great sinners; that\nthereby he might plainly shew\nThat he came not to call the\nrighteous but sinners to\nrepentance.\n\n13  Then he clearly manifested\nhimself to be the Son of God.\nFor had he not come in the flesh,\nhow should men have been able to\nlook upon him, that they might be\nsaved?\n\n14  Seeing that if they beheld\nonly the sun, which was the work\nof his hands, and shall hereafter\ncease to be, they are not able to\nendure stedfastly to look against\nthe rays of it;\n\n15  Wherefore the Son of God\ncame in the flesh for this cause,\nthat he might fill up the measure\nof their iniquity, who have\npersecuted his prophets unto\ndeath. And for the same reason\nalso he suffered.\n\n16  For God hath said of the\nstripes of his flesh, that they were\nfrom them. And, I will smite the\nshepherd, and the sheep of the\nflock shall be scattered.\n\n17  Thus he would suffer, because\nit behoved him to suffer upon the\ncross.\n\n18  For thus one saith,\nprophesying concerning him;\nSpare my soul from the sword.\nAnd again, My flesh trembleth\nfor fear.\n\n19  And again, the congregation\nof wicked doers rose up against\nme, (They have pierced my\nhands and my feet).\n\n20  And again he saith, I gave\nmy back to the smiters, and my\nface I set as a hard rock.\n\n\n\nCHAPTER V.\n\nThe subject continued.\n\nAnd when he had fulfilled the\ncommandment of God, What\nsays he? Who will contend with\nme? Let him stand against me\nor who is he that will implead\nme? Let him draw near to the\nservant of the Lord. Woe be to\nyou! Because ye shall all wax\nold as a garment, the moth\nshall eat you up.\n\n2  And again adds the prophet,\nHe is put for a stone of\nstumbling. Behold I lay in Zion\nfor a foundation, a precious\nstone a choice corner-stone;\nan honourable stone. And what\nfollows? And he that hopeth\nin him shall live for ever.\n\n3  What then? Is our hope built\nupon a stone? God forbid. But\nbecause the Lord hath hardened\nhis flesh against sufferings, he\nsaith, I have put me as a firm\nrock.\n\n4  And again the prophet adds;\nThe stone which the builders\nrefused has become the head of\nthe corner. And again he saith\nThis is the great and wonderful\nday which the Lord hath made.\na I write these things the more\nplainly to you that ye may\nunderstand: I For indeed I\ncould be content even to die\nfor your sakes.\n\n5  But what saith the prophet\nagain; The counsel of the wicked\nencompassed me about. They\ncame about me, as bees about the\nhoney-comb: and, Upon my vesture\nthey cast lots.\n\n6  Forasmuch then as our Saviour\nwas to appear in the flesh and\nsuffer, his passion was hereby\nforetold.\n\n7  For thus saith the prophet\nagainst Israel: \"Woe be to their\nsoul because they have taken\nwicked counsel against themselves,\nsaying; let us lay snares for the\nrighteous, because he is\nunprofitable to us.\"\n\n8  Moses also in like manner\nspeaketh to them; Behold thus\nsaith the Lord God; Enter ye\ninto the good land of which the\nLord path sworn to Abraham, and\nIsaac, and Jacob, that he would\ngive it you, and possess it; a land\nflowing with milk and honey.\n\n9  Now what the spiritual meaning\nof this is, learn; It is as if it\nhad been said, Put your trust in\nJesus, who shall be manifested to\nyou in the flesh. For man is the\nearth which suffers: forasmuch\nas out of the substance of the\nearth Adam was formed.\n\n10  What therefore does he mean\nwhen he says, Into a good land\nflowing with milk and honey?\nBlessed be our Lord, who has\ngiven us wisdom, and a heart to\nunderstand his secrets. For so\nsays the prophet, \"Who shall\nunderstand the hard sayings of the\nLord? But he that is wise, and\nintelligent, and that loves his\nLord.\"\n\n11  Seeing therefore he has\nrenewed us by the remission of our\nsins, he has put us into another\nframe, that we should have souls\nlike those of children, forming\nus again himself by the spirit.\n\n12  For thus the Scripture saith\nconcerning us, where it introduceth\nthe Father speaking to the Son;\nLet us make man after our likeness\nand similitude; and let them have\ndominion over the beasts of the\nearth, and over the fowls of the\nair, and the fish of the sea.\n\n13  And when the Lord saw the\nman which he had formed, that\nbehold he was very good; he said,\nIncrease and multiply, and\nreplenish the earth. And this\nhe spake to his son.\n\n14  I will now show you, how he\nmade us a new creature, in the\nlatter days.\n\n15 The Lord saith; Behold I\nwill make the last as the first.\nWherefore the prophet thus spake,\nEnter into the land flowing with\nmilk and honey, and have dominion\nover it.\n\n16  Wherefore ye see how we\nare again formed anew; as also\nhe speaks by another prophet;\nBehold saith the Lord, I will take\nfrom them; that is, from those\nwhom the spirit I of the Lord\nforesaw, their hearts of stone,\nand I will put into them hearts\nof flesh.\n\n17  Because he was about to be\nmade manifest in the flesh and to\ndwell in us.\n\n18  For, my brethren, the\nhabitation of our heart is a 'holy\ntemple unto the Lord. For the prophet\nsaith again, In what place shall I\nappear before the Lord my God,\nand be glorified?\n\n19  He answers I will confess\nunto thee in the congregation in\nthe midst of my brethren; and will\nsing unto thee in the church of\nthe saints:\n\n20  Wherefore we are they whom\nhe has brought into that good land.\n\n21  But what signifies the milk\nand honey?  Because as the child\nis nourished first with milk, and\nthen with honey; so we being\nkept alive by the belief of his\npromises and his word, shall live\nand have dominion over the land.\n\n22  For he foretold before, saying,\nincrease and multiply, and have\ndominion over the beasts, fishes,\nand birds.\n\n23  But who is there that is now\nable to have this dominion over\nthe wild beasts, or fishes, or fowls\nof the air? For you know that to\nrule, is to have power; that a man\nshould be set over what he rules.\n\n24  But forasmuch as this we\nhave not now, he tells us when we\nshall have it; namely, when we\nshall become perfect, that we may\nbe made the inheritors of the\ncovenant of the Lord.\n\n\n\nCHAPTER VI.\n\n     The sacrifice of Jesus, and of a goat,\n     an evident type of Christ crucified.\n\nUNDERSTAND then my beloved\nchildren, that the good God hath\nbefore manifested all things unto\nus, that we might know to whom\nwe ought always to give thanks\nand praise.\n\n2  If therefore the Son of God\nwho is the Lord of all, and shall\ncome to judge both the quick and\ndead, hath suffered, that by his\nstripes we might live; let us\nbelieve that the Son of God could\nnot have suffered but for us. But\nbeing crucified, they gave him\nvinegar and gall to drink.\n\n3  Hear therefore how the priests\nof the temple did foreshow this\nalso: the Lord by his command\nwhich was written, declared that\nwhosoever did not fast the\nappointed fast he should die the\ndeath: because he also was himself\none day to offer up his body for\nour sins; that so the type of\nwhat was done in Isaac might be\nfulfilled, who was offered upon the\naltar.\n\n4  What therefore is it that he\nsays by the prophet? And let\nthem eat of the goat which is\noffered in the day of the fast for\nall their sins. Hearken diligently,\n(my brethren,) and all the priests,\nand they only shall eat the inwards\nnot washed with vinegar.\n\n5  Why so? because I know\nthat when I shall hereafter offer\nmy flesh for the sins of a new\npeople, ye will give me vinegar to\ndrink mixed with gall; therefore\ndo ye only eat, the people fasting\nthe while, and lamenting in\nsackcloth and ashes.\n\n6  And that he might foreshow\nthat he was to suffer for them,\nhear then how he appointed it.\n\n7  Take, says he, two goats, fair\nand alike, and offer them; and let\nthe high priest take one of them\nfor a burnt offering.    And what\nshalt be done with the other? Let\nit, says he, be accursed.\n\n8  Consider how exactly this\nappears to have been a type of\nJesus. And let all the congregation\nspit upon it, and prick it; and\nput the scarlet wool about its\nhead; and thus let it be carried\nforth into the wilderness.\n\n9  And this being done, he that\nwas appointed to convey the goat,\nled it into the wilderness, and\ntook away the scarlet wool, and\nput it upon a thorn bush, whose\nyoung sprouts, when we find\nthem in the field, we are wont to\neat: so the fruit of that thorn\nonly is sweet.\n\n10  And to what end was this\nceremony? Consider; one was\noffered upon the altar, the\nother was accursed.\n\n11  And why was that which was\naccursed crowned? Because they\nshall see Christ on that day having\na scarlet garment about his body;\nand shall say: Is not this he whom\nwe crucified; having despised him,\npierced him, mocked him? Certainly,\nthis is he, who then said,\nthat he was the Son of God.\n\n12  As therefore he shall be\nthen like to what he was on\nearth, so were the Jews heretofore\ncommanded, to take two goats fair\nand equal; that when they shall\nsee (our Saviour) hereafter coming\n(in the clouds of heaven), they may\nbe amazed at the likeness of the\ngoats.\n\n13  Wherefore ye here again\nsee a type of Jesus who was to\nsuffer for us.\n\n14  But what then signifies this,\nThat the wool was to be put into\nthe midst of the thorns?\n\n15  This also is a figure of Jesus,\nset out to the church. For as he who\nwould take away the scarlet wool\nmust undergo many difficulties,\nbecause that thorn was very sharp,\nand with difficulty get it:  So,\nsays Christ, they that will see me,\nand come to my kingdom, must\nthrough many afflictions and\ntroubles attain unto me.\n\n\n\nCHAPTER VII.\n\n     The red heifer, another type of Christ.\n\nBUT what type do ye suppose\nit to have been, where it is\ncommanded to the people of Israel,\nthat grown persons in whom sins\nare come to perfection, should\noffer an heifer, and after they had\nkilled it should burn the same;\n\n2  But then young men should\ntake up the ashes and put them in\nvessels; and tie a piece of scarlet\nwool and hyssop upon a stick, and\nso the young men should sprinkle\nevery one of the people, and they\nshould be clear from their sins?\n\n3  Consider how all these are\ndelivered in a figure to us.\n\n4  This heifer is Jesus Christ;\nthe wicked men that were to offer\nit are those sinners who brought\nhim to death; who afterwards have\nno more to do with it: for the\nsinners have no more the honour\nof handling it:\n\n5  But the young men that performed\nthe sprinkling, signified those who\npreach to us the forgiveness of\nsins, and the purification of the\nheart, to whom the Lord gave\nauthority to preach his Gospel:\nbeing at the beginning twelve,\nto signify the tribes, because\nthere were twelve tribes of Israel.\n\n6  But why were there three\nyoung men appointed to sprinkle?\nTo denote Abraham, and Isaac,\nand Jacob, because they were\ngreat before God.\n\n7  And why was the wool put\nupon a stick? Because the kingdom\nof Jesus was founded upon the cross;\nand therefore they that put their\ntrust in him, shall live for ever.\n\n8  But why was the wool and\nhyssop put together? To signify\nthat in the kingdom of Christ there\nshall be evil and filthy days, in\nwhich however, we shall be saved;\nand because he that has any disease\nin the flesh by some filthy humours,\nis cured by hyssop.\n\n9  Wherefore these things being\nthus done, are to us indeed evident,\nbut to the Jews they are obscure;\nbecause they hearkened not unto\nthe voice of the Lord.\n\n\n\nCHAPTER VIII.\n\n     Of the circumcision of the ears and how in the\n     first institution of circumcision Abraham\n     mystically foretold Christ by name.\n\nAND therefore the Scripture\nagain speaks concerning our\nears, that God has circumcised\nthem, together with our hearts.\nFor thus saith the Lord by the\nholy prophet: By the hearing of\nthe ear they obeyed me.\n\n2  And again, They who are afar\noff, shall hear and understand\nwhat things I have done. And\nagain, Circumcise your hearts,\nsaith the Lord.\n\n3  And again be saith, Hear O\nIsrael! For thus saith the Lord\nthy God. And again the Spirit of\nGod prophesieth, saying: Who is\nthere that would live for ever, let\nhim hear the voice of my Son.\n\n4  And again, Hear, O Heavens,\nand give ear O Earth! Because\nthe Lord has spoken these things\nfor a witness.\n\n5  And again, he saith, Hear\nthe word of the Lord, ye princes\nof the people. And again, Hear\nO children!  The voice of one\ncrying in the wilderness.\n\n6  Wherefore he has circumcised\nour ears, that we should hear his\nword, and believe.  But as for\nthat circumcision, in which the\nJews trust, it is abolished: for the\ncircumcision of which God spake,\nwas not of the flesh.\n\n7  But they have transgressed\nhis commands, because the evil\none hath deceived them. For\nthus God bespeaks them; Thus\nsaith the Lord your God, (Here I\nfind the new law) Sow not among\nthorns; but circumcise yourselves\nto the Lord your God. And what\ndoth he mean by this saying?\nHearken unto your Lord.\n\n8  And again he saith, Circumcise\nthe hardness of your heart, and\nharden not your neck. And again,\nBehold, saith the Lord, all the\nnations are uncircumcised, (they\nhave not lost their fore-skin): but\nthis people is uncircumcised in\nheart.\n\n9  But you will say the Jews\nwere circumcised for a sign. And\nso are all the Syrians and Arabians,\nand all the idolatrous priests: but\nare they therefore of the covenant\nof Israel? And even the Egyptians\nthemselves are circumcised.\n\n10  Understand therefore, children,\nthese things more fully, that\nAbraham was the first, that\nbrought in circumcision, looking\nforward in the Spirit, to Jesus;\ncircumcised, having received the\nmystery of three letters.\n\n11  For the Scripture says that\nAbraham circumcised three hundred\nand eighteen men of his house.\nBut what therefore was the mystery\nthat was made known unto him!\n\n12  Mark, first the eighteen, and\nnext the three hundred. For the\nnumeral letters of ten and eight\nare T H.  And these denote Jesus.\n\n13  And because the cross was\nthat by which we were to find\ngrace, therefore he adds, three\nhundred; the note of which is T\n(the figure of his cross).\nWherefore by two letters he\nsignified Jesus, and by the\nthird his cross.\n\n14  He who has put the engrafted\ngift of his doctrine within us,\nknows that I never taught to\nanyone a more certain truth: but I\ntrust that ye are worthy of it.\n\n\n\nCHAPTER IX.\n\n     That the commands of Moses concerning clean and unclean\n     beasts, were all designed for a spiritual signification.\n\nBUT why did Moses say Ye\nshall not eat of the swine,\nneither the eagle nor the hawk;\nnor the crow; nor any fish that\nhas not a scale upon him?--I\nanswer that, in the spiritual sense,\nhe comprehended three doctrines,\nthat were to be gathered from\nthence.\n\n2  Besides which he says to them\nin the book of Deuteronomy, And\nI will give my statutes unto this\npeople. Wherefore it is not the\ncommand of God that they should\nnot eat these things; but Moses in\nthe spirit spake unto them.\n\n3  Now the sow he forbad them\nto eat; meaning thus much: Thou\nshalt not join thyself to such\npersons as are like unto swine,\nwho, whilst they live in pleasure,\nforget their God; but when any want\npinches them, then they know the\nLord: as the sow when she is full\nknows not her master, but when\nshe is hungry she makes a noise;\nand being again fed, is silent.\n\n4  Neither, says he, shalt thou\neat the eagle, nor the hawk, nor\nthe kite, nor the crow; that is,\nthou shalt not keep company with\nsuch kind of men as know not how\nby their labour and sweat to get\nthemselves food; but injuriously\nravish away the things of others,\nand watch how to lay snares for\nthem; when at the same time they\nappear to live in perfect innocence.\n\n3  So these birds alone (seek not\nfood for themselves,) but sitting\nidle, seek how they may eat of the\nflesh others have provided being\ndestructive through their\nwickedness.\n\n6  Neither, says he, shalt thou\neat the lamprey, nor the polypus,\nnor the cuttle-fish; that is thou\nshalt not be like such men, by\nseeking to converse with them\nwho are altogether wicked and\nadjudged to death. For so those\nfishes are alone accursed, that\nwallow in the mire, nor swim as other\nfishes, but tumble in the dirt at\nthe bottom of the deep.\n\n7  But, he adds, neither shalt\nthou eat of the hare. To what\nend?--To signify this to us;\nThou shalt not be an adulterer,\nnor liken thyself to such persons.\nFor the hare every year multiplies\nthe places of its conception; and\nas many years as it lives, so many\nit has.\n\n8  Neither shalt thou eat of the\nhyena: that is, again, be not an\nadulterer, nor a corrupter of\nothers; neither be like to such.\nAnd wherefore so?--Because that\ncreature every year changes its\nkind, which is sometimes male\nand sometimes female.\n\n9  For which cause also he justly\nhated the weazel; to the end that\nthey should not be like such\npersons who with their mouths\ncommit wickedness by reason of\ntheir uncleanness; nor join\nthemselves with those impure women,\nwho with their mouths commit\nwickedness. Because that animal\nconceives with its mouth.\n\n10  Moses, therefore, speaking\nas concerning meats, delivered\nindeed three great precepts to\nthem in the spiritual signification\nof those commands. But they\naccording to the desires of the\nflesh, understood him as if he\nhad only meant it of meats.\n\n11  And therefore David took\naright the knowledge of his\nthree-fold command, saying in\nlike manner:\n\n12  Blessed is the man that hath\nnot walked in the counsel of the\nungodly; as the fishes before\nmentioned in the bottom of the\ndeep, in darkness.\n\n13  Nor stood in the way of\nsinners, as they who seem to fear\nthe Lord, but yet sin, as the sow.\n\n14  And hath not sat in the seat\nof the scorners; as those birds\nwho sit and watch that they may\ndevour.\n\n15  Here you have the law\nconcerning meat perfectly set\nforth and according to the\ntrue knowledge of it.\n\n16  But, says Moses, ye shall\neat all that divideth the hoof, and\ncheweth the cud. Signifying\nthereby such an one as having\ntaken his food, knows him that\nnourisheth him; and resting upon\nhim, rejoiceth in him.\n\n17  And in this he spake well,\nhaving respect to the commandment.\nWhat, therefore, is it that\nhe says?--That we should hold\nfast to them that fear the Lord;\nwith those who meditate on the\ncommand of the word which they\nhave received, in their heart;\nwith those that declare the\nrighteous judgments of the Lord,\nand keep his commandments;\n\n18  In short, with those who\nknow that to meditate is a work\nof pleasure, and therefore exercise\nthemselves in the word of the\nLord.\n\n19  But why might they eat\nthose that clave the hoof?\nBecause the righteous liveth in this\npresent world; but his expectation\nis fixed upon the other. See,\nbrethren, how admirably Moses\ncommanded these things.\n\n20  But how should we thus\nknow all this, and understand it?\nWe, therefore, understanding\naright the commandments, speak\nas the Lord would have us.\nWherefore he has circumcised our\nears and our hearts, that we might\nknow these things.\n\n\n\nCHAPTER X.\n\n     Baptism and the cross of Christ\n     foretold in figures under the law.\n\nLET us now inquire whether\nthe Lord took care to manifest\nanything beforehand concerning water\nand the cross.\n\n2  Now for the former of these,\nit is written to the people of\nIsrael how they shall not receive\nthat baptism which brings to\nforgiveness of sins; but shall\ninstitute another to themselves\nthat cannot.\n\n3  For thus saith the prophet:\nBe astonished, O Heaven! and\nlet the earth tremble at it, because\nthis people have done two great\nand wicked things: they have left\nme, the fountain of living water,\nand have digged for themselves\nbroken cisterns, that can hold no\nwater.\n\n4  Is my holy mountain of Zion,\na desolate wilderness? For ye\nshall be as a young bird when its\nnest is taken away.\n\n5 And again the prophet saith,\nI will go before thee, and will\nmake plain the mountains, and\nwill break the gates of brass, and\nwill snap in sunder the bars of\niron; and will give thee dark,\nand hidden, and invisible\ntreasures, that they may know\nthat I am the Lord God.\n\n6  And again: he shall dwell\nin the high den of the strong\nrock. And then, what follows in\nthe same prophet? His water is\nfaithful; ye shall see the king\nwith glory, and your soul shall\nlearn the fear of the Lord.\n\n7  And again he saith in another\nprophet: He that does these\nthings;   I shall be like a tree\nplanted by the currents of water,\nwhich shall give its fruit in its\nseason. Its leaf also shall not\nwither, and whatsoever he doth\nit shall prosper.\n\n8  As for the wicked it is not\nso with them; but they are as the\ndust which the wind scattereth\naway from the face of the earth.\n\n9  Therefore the ungodly shall\nnot stand in the judgment, neither\nthe sinners in the council of the\nrighteous. For the Lord knoweth\nthe way of the righteous, and the\nway of the ungodly shall perish.\n\n10  Consider how he has joined\nboth the cross and the water\ntogether.\n\n11  For this he saith: Blessed\nare they who put their trust in the\ncross, and descend into the water;\nfor they shall have their reward in\ndue time: then, saith he, will I\ngive it them.\n\n12  But as concerning the present\ntime, he saith, their leaves shall\nnot fall: meaning thereby, that\nevery word that shall go out of\nyour mouth, shall through faith\nand charity be to the conversion\nand hope of many.\n\n13  In like manner doth another\nprophet speak. And the land of\nJacob was the praise of all the\nearth; magnifying thereby the\nvessel of his spirit.\n\n14  And what follows?--And\nthere was a river running on the\nright hand, and beautiful trees\ngrew up by it; and he that shall\neat of them shall live for ever.\nThe signification of which is this\nthat we go down into the water\nfull of sins and pollutions, but\ncome up again, bringing forth\nfruit; having in our hearts the\nfear and hope which is in Jesus,\nby the spirit. And whosoever\nshall eat of them shall live for\never.\n\n15  That is, whosoever shall\nhearken to those who call them, and\nshall believe, shall live for ever.\n\n\n\nCHAPTER XI.\n\n     The subject continued.\n\nIN like manner he determines\nconcerning the cross in another\nprophet, saying: And when shall\nthese things be fulfilled?\n\n2  The Lord answers: When the\ntree that is fallen shall rise, and\nwhen blood shall drop down from\nthe tree. Here you have again\nmention made, both of the cross,\nand of him that was to be crucified\nupon it.\n\n3  And yet farther he saith by\nMoses; (when Israel was fighting\nwith, and beaten by, a strange\npeople; to the end that God might\nput them in mind how that for\ntheir sins they were delivered unto\ndeath) yea, the holy spirit put it\ninto the heart of Moses, to represent\nboth the sign of the cross, and of\nhim that was to suffer: that so\nthey might know that if they did\nnot believe in him, they should be\novercome for ever.\n\n4  Moses therefore I piled up\narmour upon armour in the middle\nof a rising ground, and standing\nup high above all of them, stretched\nforth his arms, and so Israel again\nconquered.\n\n5  But no sooner did he let down\nhis hands, but they were again\nslain. And why so?--To the end\nthey might know, that except they\ntrust in him they cannot be saved.\n\n6  And in another prophet, he\nsaith, I have stretched out my\nhands all the day long to a people\ndisobedient, and speaking against\nmy righteous way.\n\n7  And again Moses makes a\ntype of Jesus, to show that he was\nto die, and then that he, whom\nthey thought to be dead, was to\ngive life to others; in the type\nof those that fell in Israel.\n\n8  For God caused all sorts of\nserpents to bite them, and they\ndied: forasmuch as by a serpent\ntransgression began in Eve; that\nso he might convince them that\nfor their transgressions they shall\nbe delivered into the pain of death.\n\n9  Moses then himself, who had\ncommanded them, saying, Ye shall\nnot make to yourselves any graven\nor molten image, to be your God\nyet now did so himself, that he\nmight represent to them the figure\nof the Lord Jesus.\n\n10  For he made a brazen\nserpent, and set it up on high,\nand called the people together\nby a proclamation: where being come,\nthey entreated Moses that he would\nmake an atonement for them, and\npray that they might be healed.\n\n11  Then Moses spake unto them,\nsaying: when any one among you\nshall be bitten, let him come unto\nthe serpent that is set upon the\npole; and let him assuredly trust\nin him, that though he be dead,\nyet he is able to give life, and\npresently he shall be saved; and so\nthey did. See therefore how here\nalso you have in this the glory of\nJesus; and that in him and to\nhim are all things.\n\n12  Again; What says Moses to\nJoshua, the Son of Nun, when he\ngave that name unto him, as being\na prophet, that all the people might\nhear him alone?  Because the\nfather did manifest all things\nconcerning his son Jesus, in Joshua,\nthe Son of Nun; and gave him\nthat name when he sent him to spy\nout the land of Canaan, saying;\nTake a book in thine hands,\nand write what the Lord saith.\nForasmuch as Jesus the Son of God\nshall in the last days cut off by the\nroots all the house of Amalek, see\nhere again Jesus, not the son of\nman, but the Son of God, made\nmanifest in a type, and in the flesh.\n\n13  But because it might hereafter\nbe said that Christ was the\nSon of David; therefore David\nfearing and well knowing the errors\nof the wicked, saith; the Lord\nsaid unto my Lord, sit thou on my\nright hand until I make thine\nenemies thy footstool.\n\n14  And again Isaiah speaketh\non this wise, The Lord said unto\nChrist my Lord, I have laid hold\non his right hand, that the nations\nshould obey before him, and I will\nbreak the strength of kings.\n\n15  Behold, how doth David and\nIsaiah call him Lord, and the Son\nof God.\n\n\n\nCHAPTER XII.\n\n     The Promise of God not made to the Jews only,\n     but to the Gentiles also, and fulfilled to us by Jesus Christ.\n\nBUT let us go yet further, and\ninquire whether this people be\nthe heir, or the former; and\nwhether the covenant be with us\nor with them.\n\n2  And first, as concerning\nthe people, hear now what the\nScripture saith:\n\n3  Isaac prayed for his wife\nRebekah, because she was barren;\nand she conceived. Afterwards\nRebekah went forth to inquire\nof the Lord.\n\n4  And the Lord said unto her;\nThere are two nations in thy womb,\nand two people shall come from\nthy body; and the one shall have\npower over the other, and the\ngreater shall serve the lesser.\nUnderstand here who was Isaac;\nwho Rebekah; and of whom it was\nforetold, this people shall be\ngreater than that.\n\n5  And in another prophecy Jacob\nspeaketh more clearly to his\nson Joseph, saying; Behold the\nLord hath not derived me of seeing\nthy face, bring me thy sons that\nI may bless them. And he brought\nunto his father Manasseh and\nEphraim, desiring that he should\nbless Manasseh, because he was\nthe elder.\n\n6  Therefore Joseph brought him\nto the right hand of his father\nJacob. But Jacob by the spirit\nforesaw the figure of the people\nthat was to come.\n\n7  And what saith the Scripture?\nAnd Jacob crossed his hands, and\nput his right hand upon Ephraim,\nhis second, and the younger son,\nand blessed him. And Joseph said\nunto Jacob; Put thy right hand\nupon the head of Manasseh, for he\nis my first-born son. And Jacob\nsaid unto Joseph; I know it, my\nson, I know it; but the greater\nshall serve the lesser; though he\nalso shall be blessed.\n\n8  Ye see of whom he appointed\nit, that they should be the first\npeople, and heirs of the covenant.\n\n9  If therefore God shall have\nyet farther taken notice of this,\nby Abraham too; our understanding\nof it will then be perfectly\nestablished.\n\n10  What then saith the Scripture\nof Abraham, when I he believed,\nand it was imputed unto him for\nrighteousness? Behold I have made\nthee a father of the nations,\nwhich without circumcision believe\nin the Lord.\n\n11  Let us therefore now inquire\nwhether God has fulfilled the\ncovenant, which he sware to our\nfathers, that he would give this\npeople? Yes, verily, he gave it;\nbut they were not worthy to receive\nit by reason of their sins.\n\n12  For thus saith the prophet\nAnd Moses continued fasting in\nmount Sinai, to receive the covenant\nof the Lord with the people, forty\ndays and forty nights.\n\n13  And he received of the Lord\ntwo tables written with the finger\nof the Lord's hand, in the Spirit.\nAnd Moses, when he had received\nthem, brought them down that he\nmight deliver them to the people.\n\n14  And the Lord said unto\nMoses; Moses, Moses, get thee\ndown quickly, for the people which\nthou broughtest out of the land of\nEgypt have done wickedly.\n\n15  And Moses understood that\nthey had again set up a molten\nimage: and he cast the two tables\nout of his hands; and the tables\nof the covenant of the Lord were\nbroken. Moses therefore received\nthem, but they were not worthy.\n\n16  Now then learn how we have\nreceived them. Moses, being a\nservant, took them; but the Lord\nhimself has given them unto us,\nthat we might be the people of his\ninheritance; having suffered for\nus.\n\n17  He was therefore made\nmanifest; that they should fill\nup the measure of their sins,\nand that we being made heirs by\nhim, should receive the covenant\nof the Lord Jesus.\n\n18  And again the prophet saith\nBehold, I have set thee for a light\nunto the Gentiles; to be the saviour\nof all the ends of the earth, saith\nthe Lord; the God who hath re-deemed\nthee.\n\n19  Who for that very end\nwas prepared, that by his own\nappearing he might redeem our\nhearts, already devoured by\ndeath, and delivered over to\nthe irregularity of error,\nfrom darkness; and establish\na covenant with us by his word.\n\n20  For so it is written that the\nfather commanded him by delivering\nus from darkness, to prepare unto\nhimself a holy people.\n\n21  Wherefore the prophet saith\nI the Lord thy God have called\nthee in righteousness, and I will\ntake thee by thy hand, and will\nstrengthen thee, and give thee\nfor a covenant of the people; for a\nlight to the Gentiles. To open the\neyes of the blind, to bring out the\nprisoners from the prison, and them\nthat sit in darkness out of the\nprison house.\n\n22  Consider, therefore, from\nwhence we have been redeemed.\nAnd again the prophet saith\nThe spirit of the Lord is upon me,\nbecause he hath anointed me: he\nhath sent me to preach glad tidings\nto the lowly; to heal the broken in\nheart; to preach remission to the\ncaptives, and give sight unto the\nblind; to proclaim the acceptable\nyear of the Lord, and the day of\nrestitution; to comfort all that\nmourn.\n\n\n\nCHAPTER XIII.\n\n     That the sabbath of the Jews was but a figure\n     of a more glorious sabbath to come, and their\n     temple, of the spiritual temples of God.\n\nFURTHERMORE it is written\nconcerning the sabbath, in the\nTen Commandments, which God\nspake in the mount Sinai to Moses,\nface to face: Sanctify the sabbath\nof the Lord with pure hands, and\nwith a clean heart.\n\n2  And elsewhere he saith;\nIf thy children shall keep my\nSabbaths, then will I put my\nmercy upon them.\n\n3  And even in the beginning of\nthe creation he makes mention of\nthe sabbath. And God made in\nsix days the works of his hands,\nand he finished them on the seventh\nday; and he rested the seventh\nday, and sanctified it.\n\n4  Consider, my children, what\nthat signifies, he finished them\nin six days. The meaning of it is\nthis: that in six thousand years\nthe Lord God will bring all things\nto an end.\n\n5  For with him one day is\na thousand years; as himself\ntestifieth, saying, Behold this\nday shall be as a thousand years.\nTherefore, children, in six days,\nthat is, in six thousand years,\nshall a all things be accomplished.\n\n6  And what is that he saith,\nAnd he rested the seventh day\nhe meaneth this: that when\nhis Son shall come, and abolish\nthe season of the Wicked One,\nand judge the ungodly; and shall\nchange the sun and the moon, and\nthe stars; then he shall gloriously\nrest on that seventh day,\n\n7  He adds, lastly: Thou shalt\nsanctify it with clean hands and\na pure heart. Wherefore we are\ngreatly deceived if we imagine\nthat anyone can now sanctify that\nday which God has made holy,\nwithout having a heart pure in\nall things.\n\n8  Behold, therefore, he will then\ntruly sanctify it with blessed rest,\nwhen we (having received the\nrighteous promise, when iniquity\nshall be no more, all things being\nrenewed by the Lord) shall be able\nto sanctify it, being ourselves first\nmade holy;\n\n9  Lastly, he saith unto them\nYour new moons and your Sabbaths\nI cannot bear them. Consider\nwhat he means by it; the\nSabbaths, says he, which ye now\nkeep are not acceptable unto me,\nbut those which I have made;\nwhen resting from all things I\nshall begin the eight day, that is,\nthe beginning of the other world.\n\n10  For which cause we observe\nthe eight day with gladness, in\nwhich Jesus rose from the dead;\nand having manifested himself to\nhis disciples, ascended into heaven.\n\n11  It remains yet that I\nspeak to you concerning the temple:\nhow those miserable men being\ndeceived have put their trust\nin the house, and not in God\nhimself who made them, as if\nit were the habitation of God.\n\n12  For much after the same\nmanner as the Gentiles, they\nconsecrated him in the temple.\n\n13  But learn therefore how\nthe Lord speaketh, rendering the\ntemple vain: Who has measured the\nheaven with a span, and the earth\nwith his hand? Is it not I? Thus\nwith the Lord, Heaven is my\nthrone, and the earth is my\nfootstool. What is the house\nthat ye will build me? Or what\nis the place of my rest? Know\ntherefore that all their hope\nis vain.\n\n14  And again he speaketh after\nthis manner: Behold they that\ndestroy this temple, even they\nshall again build it up. And so\nit came to pass; for through their\nwars it is now destroyed by their\nenemies; and the servants of their\nenemies build it up.\n\n15  Furthermore it has been\nmade manifest, how both the city\nand the temple, and the people of\nIsrael should be given up. For\nthe scripture saith; And it shall\ncome to pass in the last days, that\nthe Lord will deliver up the sheep\nof his pasture, and their fold, and\ntheir tower unto destruction. And\nit is come to pass, as the Lord hath\nspoken.\n\n16  Let us inquire therefore,\nwhether there be any temple of\nGod? Yes there is: and there\nwhere himself declares that he\nwould both make and perfect it.\nFor it is written: And it shall\nbe that as soon as the week shall\nbe completed, the temple of the\nLord shall be gloriously built in\nthe name of the Lord.\n\n17  I find therefore that there\nis a temple. But how shall it be\nbuilt in the name of the Lord? I\nwill shew you.\n\n18  Before that we believed in\nGod, the habitation of our heart\nwas corruptible, and feeble, as a\ntemple truly built with hands.\n\n19  For it was a house full\nof idolatry, a house of devils;\ninasmuch as there was done in it\nwhatsoever was contrary unto God.\nBut it shall be built in the name\nof the Lord.\n\n20  Consider, how that the\ntemple of the Lord shall be very\ngloriously built; and by what\nmeans that shall be, learn.\n\n21  Having received remission\nof our sins, and trusting in the\nname of the Lord, we are become\nrenewed, being again created as it\nwere from the beginning. Wherefore\nGod truly dwells in our house,\nthat is, in us.\n\n22  But how does he dwell in us?\nBy the word of his faith, the calling\nof his promise, the wisdom of his\nrighteous judgments and the commands\nof his doctrine. He himself prophesies\nwithin us, he himself dwelleth in us,\nand openeth to us who were in bondage\nof death the gate of our temple,\nthat is, the mouth of wisdom, having\ngiven repentance unto us; and by this\nmeans has brought us to be an\nincorruptible temple.\n\n23  He therefore that desires to\nbe saved looketh not unto the\nman, but unto him that dwelleth\nin him, and speaketh by him;\nbeing struck with wonder,\nforasmuch as he never either\nheard him speaking such words\nout of his mouth, nor ever\ndesired to hear them.\n\n24  This is that spiritual temple\nthat is built unto the Lord.\n\n\n\nCHAPTER XIV.\n\n     Of the way of light; being a summary of what\n     a Christian is to do, that he maybe happy for ever.\n\nAND thus I trust, I have\ndeclared to you as much, and\nwith as great simplicity as I\ncould, those, things which provide\nfor your salvation, so as not to\nhave omitted any thing that might\nbe requisite thereunto.\n\n2  For should I speak farther of\nthe things that now are, and of\nthose that are to come, you would\nnot yet understand them, seeing\nthey lie in parables. This therefore\nshall suffice as to these things.\n\n3  Let us now go on to the other\nkind of knowledge and doctrine.\nThere are two ways of doctrine\nand power; the one of light, the\nother of darkness.\n\n4  But there is a great deal of\ndifference between these two ways\nfor over one are appointed the\nangels of God, the leaders of\nthe way of light; over the other,\nthe angels of Satan. And the one\nis the Lord from everlasting to\neverlasting; the other is the\nprince of the time of\nunrighteousness.\n\n5  Now the way of light is this:\nIf any one desires to attain to the\nplace that is appointed for him,\nand will hasten thither by his\nworks. And the knowledge that\nhas been given to us for walking\nin it, to this effect: Thou shalt\nlove him that made thee: thou\nshalt glorify him that hath\nredeemed thee from death.\n\n6  Thou shalt be simple in heart,\nand rich in the spirit.  Thou shalt\nnot cleave to those that walk in\nthe way of death.   Thou shalt hate\nto do anything that is not pleasing\nunto God. Thou shalt abhor all\ndissimulation. Thou shalt not\nneglect any of the commands of\nthe Lord.\n\n7  Thou shalt not exalt thyself,\nbut shalt be humble. Then shalt\nnot take honour to thyself. Thou\nshalt not enter into any wicked\ncounsel against thy neighbour.\nThou shalt not be over confident\nin thy heart.\n\n8  Thou shaft not commit\nfornication, nor adultery.\nNeither shalt thou corrupt\nthyself with mankind. Thou\nshalt not make use of the\nword of God, to any impurity,\n\n9  Thou shalt not except any\nman's person, when thou reprovest\nany one's faults. Thou shalt be\ngentle. Thou shalt be quiet.\nThou shalt tremble at the words\nwhich thou hast heard. Thou\nshalt not keep any hatred in thy\nheart against thy brother. Thou\nshalt not entertain any doubt\nwhether it shall be or not.\n\n10  Thou shalt not take the name\nof the Lord in vain. Thou shalt\nlove thy neighbour above thy own\nsoul,\n\n11  Thou shalt not destroy thy\nconceptions, before they are\nbrought forth; nor kill them\nafter they are born.\n\n12  Thou shalt not withdraw thy\nhand from thy son, or from thy\ndaughter; but shall teach them\nfrom their youth the fear of the\nLord.\n\n13  Thou shalt not covet thy\nneighbour's goods; neither shalt\nthou be an extortioner. Neither\nshall thy heart be joined to proud\nmen; but thou shalt be numbered\namong the righteous and the\nlowly. Whatever events shall\nhappen unto thee, thou shalt\nreceive them as good.\n\n14  Thou shalt not be double-\nminded or double-tongued; for a\ndouble tongue is the snare of death.\nThou shalt be subject unto the\nLord and to inferior masters as to\nthe representatives of God, in fear\nand reverence.\n\n15  Thou shalt not be bitter in\nthy commands towards any of thy\nservants that trust in God; lest\nthou chance not to fear him who\nis over both; because he came not\nto call any with respect of persons,\nbut whomsoever the spirit had\nprepared.\n\n16  Thou shalt communicate to\nthy neighbour of all thou hast;\nthou shalt not call anything\nthine own: for if ye partake of\nsuch things as are incorruptible,\nhow much more should you do it\nin those that are corruptible?\n\n17  Thou shalt not be forward to\nspeak; for the mouth is the snare\nof death. Strive for thy soul with\nall thy might. Reach not out\nthine hand to receive, and\nwithhold it not when thou\nshouldest give.\n\n18  Thou shalt love, as the apple\nof thine eye, everyone that speaketh\nunto thee the Word of the Lord.\nCall to thy remembrance, day and\nnight, the future judgment.\n\n19  Thou shalt seek out every\nday, the persons of the righteous;\nand both consider and go about to\nexhort others by the word, and\nmeditate how thou mayest save a\nsoul.\n\n20  Thou shaft also labour with\nthy hands to give to the poor,\nthat thy sins may be forgiven thee,\nThou shalt not deliberate whether\nthou shouldst give; nor having\ngiven, murmur at it.\n\n21  Give to everyone that asks\nso shalt thou know who is the good\nrewarder of thy gifts.\n\n22  Keep what thou hast received;\nthou shalt neither add to it nor\ntake from it.\n\n23  Let the wicked be always\nthy aversion. Thou shalt judge\nwith righteous judgment. Thou\nshalt never cause divisions; but\nshalt make peace between those\nthat are at variance, and bring\nthem together.\n\n24  Thou shalt confess thy sins;\nand not come to thy prayer with\nan evil conscience.\n\n25 This is the way of light.\n\n\n\nCHAPTER XV.\n\n     Of the way of darkness; that is, what kind of persons\n     shall be for ever cast out of the kingdom of God.\n\nBUT the way of darkness is\ncrooked, and full of cursing.\nFor it is the way of eternal death,\nwith punishment; in which they\nthat walk meet those things that\ndestroy their own souls.\n\n2  Such are; idolatry, confidence,\npride of power, hypocrisy, double-\nmindedness, adultery, murder, rapine,\npride, transgression, deceit, malice,\narrogance, witchcraft, covetousness,\nand the want of the fear of God.\n\n3  In this, walk those, who are\nthe persecutors of them that are\ngood; haters of truth; lovers of\nlies; who know not the reward of\nrighteousness, nor cleave to any\nthing that is good.\n\n4  Who administer not righteous\njudgment to the widow and orphan;\nwho watch for wickedness, and not\nfor the fear of the Lord;\n\n5  From whom gentleness and\npatience are far off: who love\nvanity, and follow after rewards;\nhaving no compassion upon the\npoor; nor take any pains for such\nas are heavy laden and oppressed.\n\n6  Ready to evil speaking,\nnot knowing him that made them;\nmurderers of children; corrupters\nof the creature of God; that turn\naway from the needy; oppress the\nafflicted; are the advocates of the\nrich, but unjust judges of the poor;\nbeing altogether sinners.\n\n7  It is therefore fitting\nthat learning the just commands\nof the Lord, which we have before\nmentioned, we should walk in them.\nFor he who does such things shall\nbe glorified in the kingdom of Hod.\n\n8  But he that chooses the other\npart, shall be destroyed, together\nwith his works. For this cause\nthere shall be both a resurrection,\nand a retribution.\n\n9  I beseech those that are in\nhigh estate among you, (if so be\nyou will take the counsel which\nwith a good intention I offer to\nyou,) you have those with you\ntowards whom you may do good;\ndo not forsake them.\n\n10  For the day is at hand in\nwhich all things shall be destroyed,\ntogether with the wicked one.\nThe Lord is near, and his reward\nis with him.\n\n11  I beseech you, therefore,\nagain, and again, Be as good\nlawgiver's to one Another; continue\nfaithful counsellors do each other\nremove from among you all hypocrisy.\n\n12  And may God, the Lord\nof all the world, give you\nwisdom, knowledge, counsel,\nand understanding of his\njudgments in patience:\n\n13  Be ye taught of God;\nseeking what it is the Lord\nrequires of you, and doing it;\nthat ye may be saved in the\nday of judgment.\n\n14  And if there be among you\nany remembrance of what is good,\nthink of me; meditating on these\nthings, that both my desire and\nmy watching for you may turn to\na good account.\n\n15 I beseech you; I ask it as a\nfavour of you; whilst you are in\nthis beautiful tabernacle of the\nbody, be wanting in none of these\nthings; but without ceasing seek\nthem, and fulfil every command,\nFor these things are fitting and\nworthy to be done.\n\n16  Wherefore I have given the\nmore diligence to write unto you\naccording to my ability, that you\nmight rejoice. Farewell, children\nof love and peace.\n\n17  The Lord of glory and of\nall grace, be with your spirit,\nAmen.\n\n\n[The end of the Epistle of Barnabas\nthe Apostle, and fellow-traveller\nof St. Paul the Apostle.]\n\n\n\n              REFERENCES TO THE GENERAL EPISTLE OF BARNABAS.\n\n[Barnabas was a companion and fellow-preacher with Paul. This Epistle\nlays a greater claim to canonical authority than most others. It has been\ncited by  Clemens, Alexandrinus, Origen, Eusebius, and Jerome, and many\nancient Fathers.    Cotelerius affirms that Origen and Jerome esteemed it\ngenuine and  canonical; but Cotelerius himself did not believe it to be\neither one or the  other; on the contrary, he supposes it was written for\nthe benefit of the  Ebionites, (the christianized Jews,) who were\ntenacious of rites and ceremonies.  Bishop Fell feared to own expressly\nwhat he seemed to be persuaded of, that it ought to be treated with the\nsame respect as several of the books of the present canon.  Dr. Bernard,\nSavilian professor at Oxford, not only believed it to be genuine, but\nthat it was read throughout in the churches of Alexandria, as the\ncanonical Scriptures were. Dodwell supposed it to have been published\nbefore the Epistle of Jude, and the writings of both the Johns.  Vossius,\nDupuis, Dr. Cane, Dr. Mill, Dr, S. Clark, Whitson, and Archbishop Wake\nalso esteemed it genuine: Menardus, Archbishop Land, Spanheim, and others\ndeemed it apocryphal.]","title":"The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Volume 7, Barnabas","tradition":"scripture-revelation","translated_text":null,"word_count":10535}