“Καὶ ἦν ἡ γῆ τοῦ Ἰακὼβ ἐπαινουμένη παρὰ πᾶσαν τὴν γῆν. Τοῦτο λέγει, τὸ σκεῦος τοῦ πνεύματος αὐτοῦ, ὃ δοξάζει. Εἶτα Ô τί λέγει ; “Καὶ ἦν ποταμὸς ἕλκων ἐκ δεξιῶν, καὶ ἀνέβαινεν ἐξ αὐτοῦ δένδρα ὡραῖα· καὶ ὅς ἐὰν φάγῃ ἐξ αὐτῶν, ζήσεται εἰς τὸν αἰῶνα.” Τοῦτο λέγει, ὅτι ἡμεῖς μὲν καταβαίνομεν εἰς τὸ ὕδωρ γέμοντες ἁμαρτιῶν καὶ ῥύπου, καὶ ἀναβαίνομεν καρποφοροῦντες, ἐν τῇ καρδίᾳ τὸν φόβον καὶ τὴν ἐλπίδα εἰς τὸν Ἰησοῦν ἔχονττες ἐν τῷ πνεύματι. “Καὶ ὃς ἐὰν φάγῃ, ἀπὸ τούτων, ζήσεται εἰς τὸν αἰῶνα.” Τοῦτο λέγει, ὃς ἂν, φησὶν, ἀκούσῃ, τούτων καλουμένων, καὶ πιστεύση, ζήσεται εἰς τὸν αἰῶνα.

The archbishop translates it into English thus:

Let us now enquire whether the Lord took care to manifest any thing before-hand concerning Water and the Cross. Now for the former of these; it is written to the people of Israel, how they shall not receive that Baptism which brings to forgiveness of sins; but shall institute another to themselves that cannot. For thus saith the Prophet: " Be astonished, O heaven, and let the earth tremble at it; because this people have done two great and wicked things: they left me, the fountain of living water, and have digged for themselves broken cisterns, that can hold no water. Is my holy mountain, Zion, a desolate wilderness? For ye shall be as a young bird, when its nest is taken away." And again the Prophet saith "I will go before thee, and will make plain the mountains, and will break the gates of brass, and will snap in sunder the bars of iron, and will give thee dark and hidden and invisible treasures, that they may know that I am the Lord God." And again, “He shall dwell in the high den of the strong rock." And then what follows in the same prophet? "His water is

faithful ye shall see the king with glory, and your soul shall learn the fear of the Lord." And again he saith in another prophet: "He that does these things shall be like a tree planted by the currents of water, which shall give its fruit in its season. Its leaf also shall not wither, and whatsoever he doth it shall prosper. As for the wicked, it is not so with them; but they are as the dust which the wind scattereth away from the face of the earth. Therefore the ungodly shall not stand in the judgement, neither the sinners in the council of the righteous. For the Lord knoweth the way of the righteous, and the way of the ungodly shall perish.” Consider how he has joined both the Cross and the Water together. For this he saith; Blessed are they, who, putting their trust in the Cross, descend into the water; for they shall have their reward in due time. Then, saith he, I will give it to them. But as concerning the present time, he saith, their leaves shall not fall; meaning thereby that every word that shall go out of your mouth, shall, through faith and charity, be to the conversion and hope of many. In like manner does another prophet speak, " And the land of Jacob was the praise of all the earth"; magnifying thereby the vessel of his spirit. And what follows?" And there was a river running on the right hand, and beautiful trees grew up by it, and he that shall eat of them shall live for ever." The signification of which is this; that we go down into the water full of sins and pollutions, but come up again, bringing forth fruit; having in our hearts the fear and hope which is in Jesus by the Spirit. And whosoever shall eat of them shall live for ever; that is, whosoever

Vide

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.)

the

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.

T Kapdía is translated our heart by both.

Tov póẞov 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 TνeúμаTI 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 Hermiæ Siapvoμòs' &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,