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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A42622	The genuine epistles of the apostolical fathers, S. Barnabas, S. Ignatius, S. Clement, S. Polycarp, the Shepherd of Hermas, and the matyrdoms of St. Ignatius and St. Polycarp, written by those who were present at their sufferings : being, together with the Holy Scriptures of the New Testament, a compleat collection of the most primitive antiquity for about CL years after Christ / translated and publish'd, with a large preliminary discourse relating to the several treaties here put together by W. Wake ...; Apostolic Fathers (Early Christian Collection) English.	Wake, William, 1657-1737.	1693 (1693)	Wing G523A; ESTC R10042	282,773	752

which is within and the Male with the Female neither Male nor Female Now Two are One when we speak the Truth to each other and there is without Hypocrisie one Soul in two Bodies And that which is without as that which is within He means this he calls the Soul that which is within and the Body that which is without As therefore thy Body appears so let thy Soul be seen by its good Works And the Male with the Female neither Male nor Female He means this He calls our Anger the Male our Concupiscence the Female When therefore a Man is come to such a pass that he is subject neither to the One or Other of these both of which through the prevalence of Custom and an evil Education cloud and darken the Reason but rather having dispell'd the Mist arising from them and being full of Shame shall by Repentance have united both his Soul and Spirit in the Obedience of Reason then as Paul says there is in us neither Male nor Female CHAP. IX That the Pieces here put together are All that remain of the most Primitive and Apostolical Antiquity That there are several Other Treatises pretended to have been written within the compass of this Period But none such as truly come up to it Of the Epistle of our Saviour Christ to Abgarus and the Occasion of it That it is not probable that any such Letter was written by him The Epistles ascribed to the Virgin Mary spurious So is the Epistle pretended to have been written by St. Paul to the Laodiceans Of the Acts the Gospel the Preaching and Revelations of St. Peter Of the Liturgy attributed to St. Matthew And the Discourse said to have been written by him concerning the Nativity of the Blessed Virgin Of the Liturgies ascribed to St. Peter St. Mark and St. James Of the Gospels attributed to several of the Apostles Of the Apostles Creed and the Canons called Apostolical Of the other Pieces under the Names of St. Clement and St. Ignatius And particularly of the Recognitions and Epitome of Clement Of the History of the Life Miracles and Assumption of St. John pretended to have been written by Prochorus One of the Seven Deacons Of the Histories of St. Peter and St. Paul ascribed to Linus Bishop of Rome Of the Lives of the Apostles attributed to Abdias Bishop of Babylon Of the Epistles of St. Martial Of the Passion of St. Andrew written by the Presbyters of Achaja Of the Works ascribed to Dionysius the Areopagite That upon the whole the Pieces here put together are all that remain of the Apostolical Times after the Books of the Holy Scripture 1. AND now having said thus much concerning the several Pieces here put together and the Authors of them it is time to go on to the Other Part of this Discourse and consider what may be fit to be observed concerning them All together and as they are now first of all set forth in our own Language in the following Collection 2. NOW the first thing that may be fit to be here taken notice of is That the following Collection is truly what the Title pretends it to be A full and perfect Collection of all the Genuine Writings that remain to us of the Apostolical Fathers And carries on the Antiquity of the Church from the time of the Holy Scriptures of the New Testament to about an Hundred and Fifty Years after Christ. 3. TO make this the more evident it will be necessary for me to consider what those other Writings are which some have endeavoured to raise up into the Rank of Apostolical Antiquity and shew that they are indeed Writings either of no Credit nor Authority at all or at least not of such as they are falsly pretended to be And to the end I may proceed the more clearly in this Enquiry I will divide the several Pieces now to be examined into the Three following Ranks The First of Those which are Antecedent to any I have here collected as being pretended to have been written either by our Saviour Christ himself or by the Virgin Mary or by the Apostles The Second of such Other Tracts as are ascribed to some of those Fathers whose Genuine Remains I have here put together And the Third of such Pieces as are said to have been written by some Other Authors who lived in the Apostolical Times and wrote if we will believe some Men several Books much more considerable than any I have here collected 4. OF the first of these kinds is that pretended Letter of our Blessed Saviour to Abgarus King of Edessa a little City of Arabia a part of which Country was subject to him Now this may seem to be of so much the better Credit in that Eusebius tells us he had himself faithfully translated it out of the Syriac Language as he found it in the Archives of Edessa Nor was it very long after that Ephraem a Deacon of that Church made mention of this Communication between our Saviour and Abgarus as the Occasion of the first Conversion of that Place and exhorted his People upon that Account the rather to hold fast to their Holy Profession and to live worthy of it Evagrius who wrote about Two Hundred Years after this not only confirmed all that had been said by Both these but added from Procopius several other Circumstances unknown for ought appears to either of them And particularly that of the Impression which our Saviour had made of his Face upon a Napkin and sent to that Prince and which he tells us was of no small Advantage to them in the defence of their Town against Chosdroes King of Persia who by this means was hindred from taking of it 5. AND now since the Addition of this new Story to the old account of this Matter it is not to be wondred if the Patrons of Images among the Greeks from henceforth contended with all Earnestness for the Truth of both Insomuch that we find they instituted a particular Festival in Memory of it August the XVI th and transcribed at large the whole History of this Adventure into their Menaeon and recited it upon it 6. AND upon the same account I suppose it is that some of our late Authors tho' they do not care to assert the Truth of this Story are yet unwilling to deny all Credit to it Baronius reports both the Relation and the Epistle from Eusebius but will not answer for the Truth of either Spondanus delivers the same from the Cardinal that he had done from Eusebius and passes no Censure either One way or Other upon it Only in his Margent he observes that Gretser the Jesuit in his Discourse of Images c. had vindicated the Authority of our Saviour's Epistle to Abgarus from the Exceptions of Casaubon in his Exercitations upon Baronius against it Gerard Vossius in his Scholia upon the Testament of St. Ephraem contents himself to refer us to the Authority of the Ancients for the Truth of

can be no good Argument that Barnabas was not the Author of this Epistle because it is not placed among the Sacred Writings of the New Testament 24. BUT there is yet one Objection more and that much insisted upon by those who are Enemies to this Epistle They tell us it is full of a strange sort of Allegorical Interpretations of Holy Scripture and therefore unworthy to be father'd upon so Evangelical an Author And yet notwithstanding this we find Clemens Alexandrinus and Origen Eusebius and St. Jerome some of the greatest and most learned Criticks of those Ages that were the nearest to the time in which it was written not doubting to ascribe it to St. Barnabas and to think it worthy too of such an Author 25. I NEED not say how general a way this was of interpreting Scripture in the time that St. Barnabas lived To omit Origen who has generally been noted as excessive in it and for whom yet a Learned Man has very lately made a reasonable Apology Who has ever shewn a more diffusive Knowledg than Clemens Alexandrinus has done in all his Composures And yet in his Works we find the very same Method taken of Interpreting the Holy Scriptures and that without any Reproach either to his Learning or to his Judgment What Author has there been more generally applauded for his admirable Piety than the other Clement whose Epistle to the Corinthians I have here inserted And yet even in that plain piece we meet with more than one Instance of the same kind of Interpretation which was never the less admired by the best and most Primitive Christians 26. EVEN St. Paul himself in his Epistles received by us as Canonical affords us not a few Instances of this which is so much found fault with in St. Barnabas As I might easily make appear from a multitude of Passages out of them were it needful for me to enlarge my self on a Point which every one who has read the Scriptures with any care cannot chuse but have observed 27. NOW that which makes it the less to be wonder'd at in St. Barnabas is that the Jews of which Number he was himself originally one and to whom he wrote had of a long time been wholly addicted to this way of Interpreting the Law and taught Men to search out a Spiritual Meaning for almost all the Ritual Commands and Ceremonies of it This is plain from the Account which Aristeas has left us of the Rules which Eleazar the High Priest to whom Ptolomy sent for a Copy of the Mosaical Law gave him for the understanding of it When it being objected to him That their Legislator seem'd to have been too curious in little Matters such as the Prohibitions of Meats and Drinks and the like for which there appeared no just reason He shew'd him at large that there was a farther hidden Design in it than what at first sight appear'd and that these Outward Ordinances were but as so many Cautions to them against such Vices as were principally meant to be forbidden by them And then goes on to explain this part of the Law after the same manner that Barnabas has done in the following Epistle 28. BUT this is not all Eusebius gives us yet another Instance to confirm this to us viz. of Aristobulus who lived at the same time and gave the same Account of the Spiritual Meaning of the Law that Eleazar had done before And that this was still continued among the Hellenistical Jews is evident from the Account that is left us by one of them who was con-temporary with St. Barnabas and than whom none has been more famous for this way of Writing I mean Philo in his Description of the Theraputae Whether the same whom in the beginning of his Book he calls by the Name of Essenes as Scaliger supposes Or a particular Sect of Jews as Valesius will have it Or lastly a kind of Monkish Converts from Judaism to Christianity as Eusebius heretofore described them and as some other Learned Men seem rather to conjecture But whatever becomes of this herein they all agree that they were originally Jews and therefore we may be sure they follow'd the same Method of Interpreting Scripture that the Alexandrian Jews were wont to do 29. NOW the Account which Eusebius from Philo gives us of them is this Their Leaders says he left them many ancient Writings of their Notions clothed in Allegories And again They interpret the Holy Scriptures viz. of the Old Testament Allegorically For you must know continues he that they liken the Law to an Animal the Words of which make up the Body but the hidden Sense which lies under them and is not seen that they think to be the Soul of it And this was that which a late Learned Author supposes render'd their Conversion to Christianity the more easie For being wont to seek out the Spiritual Meaning of the Law they more readily embraced the Gospel than those who looked no farther than the outward Letter and were therefore the harder to be persuaded to come over to so Spiritual an Institution 30. AND I suppose it was from hence that the most early Hereticks were so wedded to their Mystical Interpretations of Scripture and so much valued themselves upon the account of them And against whose false and impure Doctrines our late great Critick Dr. Hammond supposes St Barnabas to have principally design'd his Epistle And therefore that being to deal with Men who valu'd nothing but such kind of Expositions he was forced to confute them in their own way both as most suitable to their Manners and as most proper either to convince them of their Errors or at least to prevent others especially the Jewish Converts from falling into them 31. BUT whether this were so or no thus much is evident from what has been said that the Hellenistical Jews to whom it is most probable St. Barnabas address'd his Epistle were altogether used to this way of Interpreting the Holy Scriptures And therefore that howsoever it may appear to others who are so utterly unaccustomed to it yet we ought not to wonder that St. Barnabas who was himself a Jew should at such a Time and upon such an Occasion as this make use of it or suppose it at all unworthy of him so to do 32. NOR indeed were they the Jews only that led the Holy Men in those days into these Mystical Expositions of the Sacred Scriptures Even the Gentile Philosophers too conduced towards it Whilst the better to cover over the fabulous Stories of their Gods and which they saw were too ridiculous to be maintain'd they explain'd the whole System of their Idolatry by Allegorical Analogies and shew'd all the Poetical Accounts of them to be only the out-side Shadows of a sort of Natural Theology included under those Fictions Thus Heraclides of Pontus wrote a whole Book of the Allegories of Homer And Metrodorus of Lampsacus is fallen foul upon by Tatian in his Oration against

xvi 14 will not suffer us to doubt Nor is it improbable but that it was the same Hermas who afterwards wrote this Book And who appears not only still to have continued his Relation to the Church of Rome but to have written at such a time as may well agree to one of St. Paul's Acquaintance The former of these may be collected from his Second Vision which he seems to have had at the same time that Clement was Bishop of Rome and to whom therefore he is commanded to carry a Copy of it And for the latter if the Conjectures of two of our Greatest Criticks may be allow'd in applying the Great Affliction of which he speaks in another of his Visions to the Destruction of Jerusalem then at hand it is evident that this Book must have been written within XL. Years after the Death of Christ and by consequence by some Author who lived at the very time that the Hermas of whom St. Paul speaks most certainly did 2. HENCE Origen in his Homily upon that place of St. Paul before mentioned delivers it as his Opinion that it was the Hermas there spoken of who wrote this Book But Eusebius do's more He tells us that it was the received Opinion in those days that it was composed by him And that it continued to be so in the Age after St. Hierome witnesses who speaks yet more positively than Eusebius to that purpose And from all which we may conclude what is to be judg'd of that Mistake which our latter Writers have fallen into by their too credulous following the Author of the Poem against Marcion under the Name of Tertullian viz. that it was written by Hermes Brother to Pope Pius and in which not only the Authors of the Pontifical ascribed to Pope Damascus and of the pretended Decretal Epistles of the ancient Bishops of Rome but the Martyrologists of the Middle Ages Bede Ado c. have generally been involved 3. IT is true Cardinal Baronius has endeavour'd to make up this Difference by supposing that the Hermes spoken of by St. Paul was Brother to Pope Pius and so all Parties may be in the right But besides that this Book was written by Hermas not the Hermes of whom St. Paul there speaks the difference of the Time renders it altogether incredible that a Person of some considerable Age at St. Paul's writing his Epistle should have lived so long as that Pope's Brother is said to have done Whom the Cardinal himself observes to have been living CLXIV Years after Christ that is to say CVII Years after the writing of St. Paul's Epistle to the Romans And this his Epitomator Spondanus was aware of And therefore tho' he seems to have allow'd of the Conjecture yet could not chuse but add this Reflection of his own upon it that according to this reckoning Hermas must have been CXXX Years old when he died and in all probability a great deal more 4. WHAT the Condition of this Hermas was before his Conversion we cannot tell but that he was a Man of some Consideration we may conclude from what we read of him in his Third Vision Where he is said to have been formerly unprofitable to the LORD upon the account of those Riches which after he became a Christian he seems to have dispensed in Works of Charity and Beneficence 5. NOR have we any more knowledg how he was converted than what his Condition was before It is probable from several Passages in his Book that he was brought over to Christianity himself before his Family who continued yet in the practice of many and great Impieties During this while Hermas was not only very kind to them but seems to have been so indulgent towards them as to permit them rather to go on in their Sins than he would take any rough Measures with them to draw them off from them 6. BUT this was not all he not only patiently bore with them but was himself disturb'd with many anxious Cares to supply them in their Extravagances and often times did not behave himself so well as he ought upon that account But however being of an honest and upright Disposition and having a great Sincerity in his Religion it pleased God at last not only to convince him of his Faults in thus neglecting his Family but to give them Grace to hearken to his Admonitions and to embrace at once both the Christian Faith and a Practice also suitable thereunto 7. WHAT he did after this we have no account but that he lived a very strict Life we may reasonably conjecture in that it pleased God to vouchsafe such extraordinary Revelations to him and to employ him in several Messages to his Church both to correct their Manners and to warn them of the Tryals that were about to come upon them 8. THIS was so singular a Grace even in those Times of Miracles that we find some other Christians not so humble as they ought to be became Enemies to him upon the account of them However this did not hinder but that God still continu'd to make use of his Ministry in admonishing Sinners and he as readily and faithfully went on both in warning them of their danger and in exhorting them to repent and save their Souls 9. THIS then was the Business of this Holy Man in which he spent his Life and if we may believe the Roman Martyrologie his Death was not unsuitable to it Where we read that being illustrious for his Miracles he at last offer'd himself a worthy Sacrifice unto God But upon what Grounds this is establish'd Baronius himself could not tell us Insomuch that in his Annals he durst not once mention the manner of his Death but is content to say That having undergone many Labours and Troubles in the time of the Persecution under Aurelius and that too without any Authority he at last rested in the LORD July XXVI and which is therefore observed in Commemoration of him And here is indeed a pleasant Mistake and worthy the Roman Martyrologie For this Author from the Book of which we are now discoursing being sometimes called by the Title of Pastor or Shepherd the Martyrologist has very gravely divided the good Man into two Saints And they observe the Memorial of Hermas May IX th and of Pastor July XXVI th Unless we shall rather say that this was indeed the Cardinal's Blunder and the Martyrologie in the right to make two distinct Persons of St. Hermas rembembred by St. Paul and the Brother of Pope Pius to whom the Passages mention'd July XXVI do manifestly belong And erred only in applying the Character of Pastor to the latter which with the Treatise of which we are now discoursing ought as the Cardinal has truly observed to have been ascribed to the former 10. BUT not to insist any longer on the Author of this Book As for the Work it self we find both the Ancient Fathers and the Learned Men of our own Times not a little divided in

Men unto Thee to Spy out the Land bring them forth for so hath the King Commanded She answered The two Men whom ye seek came unto Me but presently they departed and are gone Shewing them withall a Contrary way Then she said to the Spies I know that the LORD your God has given this City into your hands for the fear of you is fallen upon All that dwell therein When therefore ye shall have taken it ye shall save Me and my Fathers House And they answered her saying It shall be as Thou hast spoken unto Vs. Therefore when Thou shalt know that we are near thou shalt Gather all thy Family together upon the House top and they shall be saved But all that shall be found without thy House shall be destroyed And they gave her moreover a Sign that she should Hang out of her House a Scarlet Rope Shewing thereby that by the Blood of our Lord there should be Redemption to all that Believe and Hope in God Ye see Beloved How there was not only Faith but Prophesie too in this Woman XIII LET us therefore Humble our selves Brethren laying aside all Pride and Boasting and Foolishness and Anger And let us do as it is written for thus saith the Holy Spirit Let not the Wise Man Glory in his Wisdom nor the Strong Man in his Strength nor the Rich Man in his Riches But let him that Glorieth Glory in the LORD to seek Him and to do Judgment and Justice Above All remembring the words of the Lord Jesus which he spake concerning Equity and Long-suffering saying Be ye Merciful and ye shall obtain Mercy Forgive and ye shall be Forgiven As ye do so shall it be done unto you As ye give so shall it be given unto you As ye judge so shall ye be judged As ye are kind to Others so shall God be kind to you With what Measure ye Meet with the same shall it be measured to you Again By this Command and by these Rules let us establish our selves that so we may always walk obediently to his Holy Words being humble minded For so says the Holy Scripture Vpon Whom shall I look even upon him that is poor and of a Contrite Spirit and that trembles at my Word XIV IT is therefore Just and Righteous Men and Brethren that we should become Obedient unto God rather than follow such as through Pride and Disorder have made themselves the Ring-leaders of a detestable Emulation For it is not an Ordinary Harm that we shall do our selves but rather a very great Danger that we shall run if we shall rashly give up our selves to the Wills of Men who promote Strife and Seditions to turn us aside from what is fitting But let us be kind to One Another according to the Compassion and Sweetness of him that made us For it is written The Merciful shall inherit the Earth and they that are without Evil shall be left upon it But the Transgressors shall perish from off the face of it And again He saith I have seen the Wicked in great Power and spreading himself like the Cedars of Libanus I passed by and Lo he was not I sought his place but it could not be found Keep Innocency and do the thing that is right for there shall be a Remnant to the Peaceable Man XV. LET us therefore hold fast to Those who religiously follow Peace and not to such as only pretend to desire it For He saith in a certain place This People honoureth me with their lips but their heart is far from me And again They Bless with their Mouth but Curse in their Heart And again He saith They loved him with their Mouth and with their Tongue they lied to Him For their heart was not right with Him neither were they faithful in his Covenant The Lord shall cut off all flattering lips And the tongue that speaketh proud things Who have said with our tongue will we prevail Our lips are our own who is LORD over us For the Oppression of the Poor for the Sighing of the Needy now will I arise saith the LORD I will set him in safety I will deal confidently with him XVI FOR Christ is theirs who are Humble and not who exalt themselves over his Flock The Scepter of the Majesty of God our Lord Jesus Christ came not in the shew of Pride and Arrogance tho' he could have done so But with Humility as the Holy Ghost had before spoken concerning him For thus he saith LORD who hath believed our Report and to whom is the Arm of the LORD revealed For He shall grow up before him as a tender Plant and as a root out of a dry Ground He hath no Form nor Comeliness and when we shall see Him there is no Beauty that we should desire Him He is despised and rejected of Men A man of Sorrows and acquainted with Grief And we hid as it were our faces from Him He was despised and we esteemed Him not Surely He hath borne our Griefs and carried our Sorrows yet we did Esteem him stricken smitten of God and afflicted But he was wounded for our Transgressions He was bruised for our Iniquities The Chastisement of our Peace was upon Him and with his Stripes we are healed All we like sheep have gone astray we have turned every One to his own way and the LORD hath laid on Him the Iniquity of Vs all He was Oppressed and he was Afflicted yet he Opened not his mouth He is brought as a Lamb to the Slaughter and as a Sheep before her Shearers is Dumb so He openeth not his Mouth He was taken from Prison and from Judgment And who shall declare his Generation For he was cut off out of the Land of the Living For the Transgression of my People was he stricken And he made his Grave with the Wicked and with the Rich in his Death because he had done no Violence neither was any deceit in his Mouth Yet it pleased the LORD to bruise him he hath put him to grief When thou shalt make his Soul an Offering for sin He shall see his Seed he shall prolong his days And the pleasure of the LORD shall prosper in his hand He shall see of the travail of his Soul and shall be satisfied by his Knowledge shall my righteous Servant justifie many For He shall bear their Iniquities Therefore will I divide him a portion with the Great and he shall divide the Spoil with the Strong because He hath poured out his Soul unto death And he was numbred with the Transgressors and he bare the sin of many and made Intercession for the Transgressors And again he Himself saith I am a Worm and no Man a reproach of men and despised of the People All they that see me laugh me to scorn they shout out their lips they shake their head

strive gloriously Let us therefore so contend that we may all of us be crown'd Let us run in the straight Road the Race that is incorruptible And let us in great Numbers pass unto it and strive that we may receive the Crown But and if we cannot all be crown'd let us come as near to it as we are able Moreover we must consider that he who contends in a corruptible Combat if he be found doing any thing that is not fair is taken away and scourged and cast out of the Lists What think ye then that he shall suffer who do's any thing that is not fitting in the Combat of Immortality Thus speaks the Prophet concerning those who keep not their Seal Their Worm shall not die and their Fire shall not be quenched and they shall be for a Spectacle unto all Flesh. VIII LET us therefore repent whilst we are yet upon the Earth For we are as Clay in the Hand of the Artificer For as the Potter if he make a Vessel and it be distorted in his Hands or broken again forms it anew but if he have gone so far as to throw it into the Furnace of Fire he can no more bring any Remedy to it So we whilst we are in this World should repent with our whole Heart for whatsoever Evil we have done in the Flesh while we have yet the time of Repentance that we may be saved by the LORD For after we shall have departed out of this World we shall no longer be able either to confess our Sins or repent in the other Wherefore Brethren let us doing the Will of the Father and keeping our Flesh pure and observing the Commandments of the LORD secure to our selves Eternal Life For the LORD saith in the Gospel If ye have not kept that which was little who will give you that which is great For I say unto you he that is faithful in that which is least is faithful also in much This therefore is what he saith keep your Bodies pure and your Soul without Spot that ye may receive Eternal Life IX AND let not any one among you say that this very Flesh is not judged neither raised up Consider in what were ye saved in what did ye look up if not whilst ye were in this Flesh We must therefore keep our Flesh as the Temple of God For in like manner as ye were called in the Flesh ye shall also come in the Flesh. Even our LORD Jesus Christ who has saved us being first a Spirit was made Flesh and so called us Wherefore we also shall in this Flesh receive the Reward Let us therefore love one another that we may all attain unto the Kingdom of God Whilst we are in a Condition of being healed let us deliver up our selve● to God our Physician giving our Reward unto him And what Reward shall we give Repentance out of a pure Heart For he knows all things before-hand and searches out our very Hearts Let us therefore give Praise unto him and that not only with our Mouths but with all our Souls that he may receive us as the Children of God For so the LORD hath said They are my Brethren who do the Will of my Father X. Wherefore my Brethren let us do the Will of our Father who hath call'd us that we may live Let us pursue Vertue and forsake Wickedness as the Forerunner of our Punishment and let us ●lee all Ungodliness that Evils overtake us not For if we shall do our diligence to live well Peace shall follow us And yet how hard is it to find a Man that do's this For almost all are led by Human Fears chusing rather the present Enjoyments than the future Promise For they know not how great a Torment the present Enjoyments bring with them nor what Delights the Promise of what is to come And did they themselves only do this it might the more easily be endured but now they go on to infect innocent Souls with their Evil Doctrins not knowing that both themselves and those that hear them shall receive a double Condemnation XI LET us therefore serve God with a pure Heart and we shall be Righteous But if we shall not serve him nor believe in the Promise of God we shall be miserable For thus saith the Prophet Miserable are the double minded who doubt in their Heart and say These things have we heard and our Fathers have told them unto us but we have seen none of them though we have expected them from Day to Day O ye Fools Consider the Trees take the Vine for an Example First it sheds its Leaves then it Buds then come the Sour Grapes then the Ripe Fruit. Even so my People has born its Disorders and Afflictions but shall hereafter receive good things Wherefore my Brethren let us not doubt in our Minds but let us expect with Hope that we may receive our Reward For he is Faithful who has promised that he will render to every one a Reward according to his Works If therefore we shall do what is just in the Sight of God we shall enter into his Kingdom and shall receive the Promises Which neither Eye has seen nor Ear hard nor have entred into the Heart of Man XII WHEREFORE let us every Hour expect the Kingdom of God in Love and Righteousness because we know not the Day of God's Appearing FINIS An INDEX OF THE Principal Matters contain'd in the foregoing TREATISES A. Alms-giving HOW we ought to give Pag. 369 370. Angels Attend the Death of good Men. 332. Every Man has Two Angels 385. Apostates No Repentance allow'd to them 441 463. They cannot be saved 505 514. B. Baptism Forgives all Sins 290 293. It s Necessity 342. Bishops In the Primitive Church the same as now with us 128 131 136 147 150 178 180 182 185 199 202 214 224. The Reverence due to them 129. That we ought to adhere to the Bishops 199. The Holy Sacrament of the Lord's Supper not to be given but by the Bishop or such as he appoints 199 201. Marriage not to be made without his Knowledg and Consent 213. A Bishop ought to instruct as well as govern his Church 220. Exhortations proper for a Bishop Vid. Unity 210 c. Business Much Business a hindrance to Religion 424 507. C. Calamities God sends them upon us to bring us to Repentance 443 444. Charity What true Charity is 67. The Praise of it 67 68. Exhortations to it 353 530. Christ. His Divinity shewn 26 51 106 119.160 162 165 216 271 272 535 His Pre-Existence 131 133 271 544. His Eternity 133 246 492. His two Natures 111 120 194 212. Of his Birth c. 119 135 222. He is our High-Priest and Protectour 77. No coming to God but by him 493 494 536. The Ancient Fathers saved by him 184 502. So are we 538. He suffer'd for our Salvation 195 270 271 c. 536. He truly suffer'd 151.