Ιουλίων τῶν από Αινεις γενομένων ἐμονάρχησε. Hunc versum, ut vere Sibyllinum, canere cœperunt, Ultimus Id quod accidit, sive vere prædictum divino Oraculo, sive afflatu multitudinis ex statu rerum qui tum erat: nam is ultimas ex Julü familia, quæ ab Enea profecta erat, regnavit. Xiphil. p. 180. ed Steph. I shall conclude this poetical section with an oracle from the Anthologia, and as good an oracle as the Sibyl ever uttered: Πρὸς τὴν μάντιν Ολυμπον Ονήσιμος ἦλθ ̓ ὁ παλαισὴς, Καὶ πένταθλος Ὕλας, καὶ σαδιεὺς Μενεκλὴς, मुं Τίς μέλλι νικᾶν αὐτῶν τὸν ἀγῶνα, θέλοντες Γνῶναι κακεῖνος τοῖς ἱεροῖς ἐνιδών, Πάνες, ἔφη, νικᾶτε, μόνον μή τις σὲ παρέλθη, σε Καὶ σὲ κατατρέψῃ, καὶ σὲ παρατροχάσῃ. Thus imitated by Ausonius: Doctus Hylas cestu, Phegeus catus arte palestræ, Clarus Olympiacis et Lycus in stadiis, An possent omnes venturo vincere agone, Ne quis Hylam cæstu, ne quis certamine luctæ There is an Epistle ascribed to Barnabas: we cannot certainly know by whom it was written. The first who cites it is Clemens Alexandrinus, who was born about the middle of the second century, and there is a passage in it which shews that it was written after the destruction of Jerusalem. We may therefore conclude that it was composed after A. D. 70. and before 180, and probably in the first centu ry. VOL. I He σεσιν He says of the temple ; Διὰ τὰ τὸ πολεμεῖν αὐτός, καθηρέ θη ὑπὸ τῶν ἐχθρῶν, νῦν καὶ αὐτοὶ οἱ τῶν ἐχθρῶν ὑπηρέται ἀνοικοδομή (ανοικοδομᾶσιν) αὐτὸν. Nam quia bellum gesserunt, ab hostibus destructum est; nunc vero ipsi hostium ministri illud reædificant. xvi. He mentions not this destruction, as an event which had just then come to pass, but says indefinitely nangin, as if some time at least were elapsed since that calamity. There is a great conformity between the subject of this epistle and of that to the Hebrews; but a great difference between the epistles, for that to the Hebrews is in all respects superior. * Since the author of this epistle, as it now stands, discovers not himself, and gives no internal mark by which we may find him out, and since the name of Barnabas might be common to other persons, or assumed on purpose, one would willingly take occasion from hence to ascribe it to some unknown author, rather than to the apostle Barnabas. If it was really the work of St Paul's companion, there are internal characters in it, which should incline us to judge that he was not at that time under any particular guidance of the Holy Spirit. The ancient Christians judged so, and received it not as a canonical book, which shews also that they were not so very credulous, and so ready to adopt every thing as they are imagined by some to have been. Barnabas is supposed by Clemens Alexandrinus, Eusebius, and many of the ancients, to have been one of the seventy disciples; Tillemont Hist. Eccl. i. 408. and when he is first mentioned in the Acts, nothing is said to intimate that he was converted after Christ's ascension. * Barnabas, or Son of consolation. When L When he preached with Paul, the Pagans of Lystra took him to be Jupiter, and Paul to be Mercurius, whence it might be conjectured that he looked, and that he was, much older than St Paul; but I dare not lay a stress on this argument. Chrysostom says that he was ἀπὸ τῆς ὄψεως αξιοπρεπής, that he had an air which commanded esteem and respect. I fancy that Chrysostom had the same conjecture in his mind, and thought that the Pagans were induced to take Barnabas for Jupiter, from his amiable aspect and majestic countenance, fit for the Father of gods and men. Upon the whole, there may be room to suspect either that he did not survive the destruction of Jerusalem, or that he was then very old, and emeritus, and not likely to write a long and laboured epistle: It has been said that Barnabas and Clemens Roma nus speak not of miracles as being performed in the church in their time. Suppose it to be true, the same thing might be observed of some Epistles in the New Testament, particularly of the Epistle to the Hebrews, which were written before the destruction of Jerusalem, when St Paul and some other apostles were living, and preaching the gospel in various places, the Lord working with them, and, as we may justly suppose, confirming the word with signs following. Barnabas, ch. xii. says, ἐποίησε γδ πάντα ὄφιν δάκνειν αὐτ T. that is: God caused all sorts of serpents to bite the people of Israel in the wilderness. I have sometimes thought that it should be πυρόεντα ὄφιν. Num. xxi. 6. Misit Dominus in populum serpentes urentes, Seraphim; ignitos, as Jerom renders it. The LXX. indeed has θανατώντας. We translate it fiery serpents. Πυρόεντα ἔφιν, in the singular, for fiery serpents, would be an Hebraism, as ver. 7. Ora ut tollat a nobis serpentem : but the emendation is uncertain. Justin Martyr speaking of the same thing, says-ἀπήντησαν αὐτοῖς ἰοβόλα θηρία, ἐχιδναί τε καὶ ἀσπίδες, καὶ ἔφεων πᾶν γένος, οἱ ἐθανάτου τὸν λαόν. Apol. i. § 60. which favours the received reading in Barnabas. One would almost think that Justin took his war yeros from Barnabas. Le Clerc thinks that he has found a remark in Justin's Apology, borrowed from Barnabas. Bibl. Chois. iii. 391. The Benedictin Editor of Justin is of the same opinion, Addend. p. 603. Valentinus, who taught his heretical doctrines about A. D. 140. * and might be born at the end of the first or the beginning of the second century, says ; Εἷς δέ ἐσιν ἀγαθὸς· ἡ παῤῥησίᾳ ἡ διά τε ήδ φανέρωσις· καὶ δι' αὐτε μόνο δύναιτο ἂν ἡ καρδία καθαρὰ γενέσθαι, παντός που νηρό πνεύμαλος ἐξωθεμένα τῆς καρδίας. πολλὰ δ ̓ ἐνοικοντα αὐτῇ πνεύ μαλα οὐκ ἐᾷ καθαρεύειν· ἕκασον δὲ αὐτῶν, τὰ ἴδια ἐκλελεῖ ἔργα, πολλαχῶς ἐνυβριζόντων ἐπιθυμίαις & προσηκέσαις· καί μοι δοκῶ ὅμοιόν τι πάσχειν τῷ πανδοχείῳ ἡ καρδία· καὶ δ ̓ ἐκεῖνο κα]ατι]ρᾶταί τε καὶ ὀξύτα λεται, και πολλάκις κόπρου τί μπλαζαι, άνθρώπων ασελγῶς ἐμμενόντων, καὶ μηδεμίαν πρόνοιαν ποιουμένων τα χωρία, καθάπερ αλλοτρία καθε τῶτος. τὸν τρόπον τᾶτον καὶ ἡ καρδία, μέχρι μὴ προνοίας τυγχάνει, ἀκάρθατος ἔσα, πολλῶν ἦσα δαιμόνων οἰκητήριον· ἐπειδὰν δὲ ἐπισκέψη ται αὐτὴν ὁ μόνος ἀγαθὸς Πατὴρ, ἡγίασαι, καὶ φωλὶ διαλάμπει· καὶ ὅτω μακαρίζεται ὁ ἔχων τὴν τοιαύτην καρδίαν ὅτι ἔψεται τὸν Θεον. Est autem unus Bonus, cujus fiduciâ est ea quæ fit per Filium manifestatio, et per eum solum potest cor fieri mundum, ejecto ex corde omni maligno spiritu. Multi enim in eo habitantes spiritus, id mundum esse non sinunt. Unusquisque autem eorum propria efficit opera, sæpe non convenientibus insultans cupiditatibus. Ac mihi quidem videtur cor non esse absimile diversorio: illud enim perforatur et effoditur, et stercore sæpe repletur, cum homi nes * See Massuet's Dissertation concerning him in Ireneus, in which he places him somewhat earlier. nes se petulanter gerant, et locum nihil omnino curent, ut qui sit alienus. Eodem modo cor quoque: cum, quamdiu nulla ejus providentia geritur, sit immundum et multorum Dæmonum habitaculum: postquam autem id inviserit, qui solus est bonus Pater, sanctificatum est, et luce resplendet, et sic qui tali est corde præditus, beatur, quoniam Deum videbit. This fragment is preserved by Clemens Alexandrinus Strom. ii. p. 489. where he stands up for human liberty against the Valentinians, who were a sort of Fatalists, or Predestinarians, and thought themselves to be the only elect. Observe, that Valentinus bears witness to the authority of the New Testament, for he takes passages or expressions from it to insinuate and recommend his own doctrines, as δ φανέρωσις—δαιμόνων οἰκητήριον—ἐπισκέψηται μόνος ἀγαθὸς Πατὴρ—φωτὶ διαλάμπει μακαρίζεται επὄψεται Θεόν. See 1 Tim. iii. 16. Rev. xviii. 2. Luke vii. 16. Mat. xix. 17. Luke xi. 36. Mut. V. S. He also seems upon the whole to imitate Barnabas, who says, Πρὸ τὸ ἡμᾶς πιςεῦσαι τῷ Θεῷ, ἦν ἡμῶν τὸ οἱκητήριον τῆς καρδίας φθαρτὸν καὶ ἀσθενὲς—ὅτι ἦν πλήρης μὲν εἰδωλαλατρείας, καὶ ἦν οἶκος δαιμόνων—Διὸ ἐν τῷ κατοικητηρίῳ ἡμῶν ἀλη θῶς ὁ Θεός· κατοικεῖ ἐν ἡμῖν· πῶς ; ὁ λόγος αὐτε τῆς πίςεως—Antequam nos Deo crederemus, erat nostrum cordis habitar culum interitui obnoxium et imbecillum quia erat quidem plenum cultu idolorum, et erat domus Dæmonum,— Quare in domicilio nostro vere Deus existit: habitat in nobis. Quomodo? Verbum ejus fidei.— CLEMENS ROMANUS is an author on whom I made some remarks, Disc. vi. p. 223. 3d edit. I have only this to add: Clemens Epist. i. 4. says, Aid Snor. à πατὴρ ἩΜΩΝ Ἰακώβ ἀπέδρα—Propter amulationem pater |