shall hearken to those who call them, and shall believe, shall live for ever.

CARY, in his work "Testimonies of the Fathers of the first four centuries to the doctrine of the Church of England, as in the 39 articles," [8vo, Oxford, 1835] quotes part of the above from Barnabas, namely;

«Ἡμεῖς μὲν καταβαίνομεν εἰς τὸ ὕδωρ γέμοντες ἁμαρτιῶν καὶ ῥύπου, καὶ ἀναβαίνομεν καρποφοροῦντες ἐν τῇ καρδίᾳ, “ τὸν φόβον καὶ τὴν ἐλπίδα εἰς τὸν Ἰησοῦν ἔχοντες ἐν τῷ πνεύματι.”

This he translates as follows,

ARTICLE 27. (OF BAPTISM.)

Barnabas, quoting Ezekiel, [XLVII, 7,] says :

We descend into the water, full of sins and pollutions, and ascend out of it bearing fruit; having in our hearts fear and hope towards Jesus, in our Spirit.

It appears, then, that WAKE's translation of this passage differs considerably from CARY'S.

After the words fear and hope Wake has which is in Jesus by the Spirit. Cary has towards Jesus, in our Spirit.

Tŷ Kapdía is translated our heart by both.

Tov þóẞov is translated the fear by Wake; fear by Cary. τήν (before ἐλπίδα) is not translated by either.

eis Tòv is translated by Wake which is in, and by Cary towards. Finally, Cary translated T πveúμarı in our spirit; Wake, by the [i. e. Holy Spirit.

VII. HERMAS.

HERMAS, the second of the five Apostolical Fathers-so called as having been contemporary with the Apostles-is said to have written a work called "Pastor," or "The Shepherd," still extant.

DUPIN says this book has been admitted by many Churches as canonical: that St Irenæus, St Clemens Alexandrinus, Origen, and Tertullian cite it as a part of the Holy Scripture: but that others, especially the moderns, do not think so well of it. Dupin does not name any part of it as relating to Baptism. ADAM CLARKE writes,

This Hermas is generally allowed to be the same that St Paul salutes [ROMANS XVI, 14]. He is the author of a work entitled Pastor' or the Shepherd, written originally in Greek: but only a Latin version of it remains. It is divided into three books: the first contains 4 Visions; the second 12 Precepts or Commands; and the third 12 Similitudes.

ARCHBISHOP WAKE gives a long discourse on this work, and a translation of it.

The OXFORD TRACT, No. 67, being Dr Pusey's Scriptural views of holy Baptism, 8vo, 1804-400 pages-quotes Hermas, page 138 in Tract, 3rd edition, and remarks:

The Christian Fathers have, from Apostolic times, used the word 'seal' as a title of Christian baptism; a relic whereof we have in the doctrine of our church,

that "the promises of forgiveness of sins, and our adoption to be the sons of God, by the Holy Ghost, are therein visibly signed and sealed." [Art. XXVII.] Thus St Hermas (abt. A. D. 65-81): "They must needs go up through the water," &c.

The Tract then continues as follows:

The least which this would show, is that such was the received usage of the word, ' seal,' in the time of St Paul: but no one, admitting this, will readily suppose, that St Paul would have used the term with regard to Christians, unless he had meant it to be understood of the Sacrament of Baptism. And this usage of the word, to which we have such early testimony, is found in all Churches from that time onwards; and their use of it plainly agrees with, and is derived from St. Paul's use of it in these places in which he is speaking of Christian privileges, (sometimes the passages are directly quoted,) not from that in the Epistle to the Romans, wherein he is speaking of the covenant with Abraham. For the Fathers uniformly speak of Baptism as sealing, and so keeping, guarding, preserving us, as it were a seal placed upon us, marking us as His, giving us His image.

CARY does not mention Hermas when writing on the 27th Article.

All that appears in WALCHIUS [Bibliothec. Theolog.] of Hermas in his chapter "De Scriptis theologiæ polemicæ antiquæ," p. 329, is Hermia Stapvopòs' &c., but this seems nothing to the purpose. In Walchius's Bibliotheca Patristica, Jenæ, 1834, and with the Initia of Danzius, 1839, Svo, Hermas is also mentioned at pages 25, 329, and 549.

WOLFIUS does not mention Hermas, when writing on 3 John,

Acts 2 and 22, Eph. 5, Col. 2, or Tit. 3. Wolfius does not write on Romans.

As it is the province of this work to produce authorities on both sides, wherever there is a difference of opinion, I conclude this list of authorities with an extract, of an opposite character, from Mosheim's Ecclesiastical History : vol. i, page 100, of the London edition of 1826.

The work, which is entitled the Shepherd of Hermas because the angel, who bears the principal part in it, is represented in the form and habit of a shepherd, was composed in the second century by Hermas, who was brother to Pius bishop of Rome, This whimsical and visionary writer has taken the liberty of inventing several dialogues or conversations between God and the angels, in order to insinuate, in a more easy and agreeable manner, the precepts which he thought useful and salutary, into the minds of his readers. But, indeed, the discourse, which he puts into the mouths of those celestial beings, is more insipid and senseles than what we commonly hear among the meanest of the multitude.

There is at the foot of the page a note, apparently by the translator or editor of Mosheim, concerning the spuriousness of the Shepherd of Hermas. "This," says he, "now appears with the utmost evidence from a very ancient fragment of a small book, concerning the canon of the Scriptures, which the learned Lud. Anton. Muratori published from an ancient manuscript in the library at Milan, and which is to be found in the Antiq. Italic. medii ævi tom. iii, diss. xliii, p. 853." Murdock adds: "But the genuineness and authority of this treatise itself are now very much questioned by the learned so that the true author of the Shepherd of Hermas is still unknown."

The Shepherd of Hermas is found in the same editions as the other four Apostolical Fathers.

The Greek is lost, but the Latin version is supposed to be very ancient :

S. HERME PASTOR, LIB. I, VISIO iii, SEC. 3.

Quare ergo super aquas ædificatur turris, audi : quoniam vita vestra per aquam salva facta est, et fiet. LIB. II, MANDATUM IV, SEC. III.

Et dixi illi: "Etiam nunc, Domine, audivi a quibusdam doctoribus, quod alia pœnitentia non est, nisi illa, quum in aquam descendimus et accipimus remissionem peccatorum nostrorum, ulterius non peccare, sed in castitate permanere." Et ait mihi: "Recte audisti. Nunc autem, quia diligenter omnia inquiris, et hoc tibi demonstro, non dans occasionem illis, qui credituri sunt, aut qui modo crediderunt Domino. Qui enim jam crediderunt, aut qui credituri sunt, pœnitentiam peccatorum non habent, sed remissionem. Illis enim, qui vocati sunt ante hos dies, posuit Dominus pœnitentiam ; quoniam cogitationes omnium præcordiorum novit Deus, et scit infirmitatem hominum, et multiplicem nequitiam diaboli, qua molitur aliquid sinistri servis Dei, et maligne insidiatur illis. Misericors ergo Dominus misertus est figmenti sui, et posuit pœnitentiam istam, et potestatem pœnitentiæ hujus mihi dedit. Et ideo dico tibi, quod post vocationem illam magnam et sanctam, si quis tentatus fuerit a diabolo et peccaverit, unam pœnitentiam habet. Si autem subinde peccet, et pœnitentiam agat, non proderit homini talia agenti; difficile enim vivet Deo." Et ego dixi, "Domine, revixi, ubi tam diligenter audivi hæc mandata. Scio enim, si postea nihil adjecero peccatis meis, salvus ero." Et dixit, "Salvus eris, inquam; "&c.