Usher, Wake, Vossius, and others, in its favor, and admits that it must have been written soon after the destruction of Jerusalem by Titus. In this ancient epistle, Barnabas declares that the Abrahamic covenant survives and supersedes the Mosaic ; and, inquiring whether it has been fulfilled, argues that it has only been so fulfilled, that God has sent Christ, who is to be the covenant pledge for the remainder of it; and having quoted and commented on Is. 42. 6, and 61. 1, 2, notices the typical character of the six days' work of creation and of the Sabbath as the old Jews understood them, saying, "Consider, my children, what that signifies: 'He finished them in six days.' The meaning is this: that in 6,000 years the Lord will bring all things to an end; for with Him one day is a thousand years, as himself testifieth, saying, 'Behold this day shall be as a thousand years;' therefore, children, in six days (i. e. 6,000 years) shall all things be accomplished. And what is that He saith, 'He rested the seventh day?' He meaneth, that when his Son shall come and abolish the wicked one, and judge the ungodly, and change the sun, and moon, and stars, then He shall gloriously rest on the seventh day. Behold, He will then truly sanctify it with blessed rest, when we have received the righteous promise― when iniquity shall be no more, all things being renewed by the Lord."

The next testimony, which we adduce from the first century, is that of Clement of Rome, supposed to be the friend and "fellow-laborer" of Paul, whom he commends to the Philippian church, who was one of the most distinguished Roman Christians, became pastor of the church in that city towards the close of the

* See Bibliotheca Vet. Pat., tom. ii. p. 21.

first century, and is said to have lived till the third year of the reign of Trajan, or about A. D. 100. Of his writings, there are extant two epistles to the Corinthians. The first is generally admitted to be genuine, and to it Eusebius* has borne a very high testimony. Of the second, the same early historian† says, "We know not that this is as highly approved as the former, and know not that it has been in use with the ancients." He does not deny its existence, nor even its authenticity. All he says about it is, he knows not that it was as highly approved, or as much in use by the ancients. In this epistle, Clement says, "Miserable are they of doubtful mind and uncertain heart, who say (in reference to the promise of future delights and glory) All these things we have also heard from our fathers; but we, expecting day after day, have seen none of these things.' Ye fools! compare yourselves to the tree. Take ye a vine: first indeed it casts off its leaves; then it begins to bud; afterwards comes the sour grape; and then the ripe grape. So also hath my people borne agitation and tribulation; but afterwards they shall receive the good things. Therefore, my brethren, let us not vacillate in our mind, but abide in hope, that we may receive the reward. For he is faithful who hath promised that he would render to every one according to his works. If, therefore, we shall place righteousness before God, we shall enter into his kingdom, and receive the promises which ear hath not heard, nor eye seen, and the things which have not entered into the heart of

*

Euseb. Hist. Eccles. lib. iii. ch. 16.-Toúrov dù oùv tov KλnpevtOS ὁμολογουμένη μία ἐπιστολὴ φέρεται, μεγάλη τε καὶ θαυμασία.

† Euseb. Hist. Eccles. lib. iii. ch. 38.-Ovμùv čð' duoiws in Toотépа καὶ ταύτην γνώριμον επιστάμεθα, ὅτι μη δε τους αρχαίους αυτη κεχρημένους ἴσμεν. Patres Apostol., vol. i. pp. 245-7, Oxf. ed.

man. Therefore, let us hourly expect the kingdom of God in love and righteousness, since we know not the day of the advent of God."

Here the kingdom of God is spoken of as future, and to be enjoyed, not after death, but at the coming of Christ-an object of ardent and constant expectation in this life. But lest the spuriousness of this second epistle of Clement be plead, it may suffice to remark, that almost the very same words occur in the first epistle admitted to be genuine, differing only in the extent to which the simile is carried, and the manner in which it is applied. "Ye see how in a little time the fruit of the tree comes to maturity. Of a truth, shortly and suddenly shall His will be accomplished, the Scripture even testifying, that 'He will quickly come and not tarry; and suddenly the Lord shall come into his temple, and the Holy One whom ye expect.' The illustrations he afterwards introduces from the succession of day to night, the stories related among the Arabs about the bird called phoenix, and from the sower casting his seed into the ground, in order to set forth the resurrection, show plainly that this coming of the Lord, which he exhorted Christians continually to expect, was not a spiritual coming, but his personal appearance at the resurrection, for the introduction of his kingdom. There is not the most remote hint of a temporal Millenium, consisting in 1,000 years' religious prosperity before the coming of Christ, but that coming was the object of anxious, diligent, daily expectation.

Thus also does Ignatius,† another of the apostolic fathers as they are called-who, according to Eusebius, succeeded Peter at Antioch, who died an illustrious

* Patres Apostol., vol. i. pp. 97-99, Oxf. ed. Patres Apostol., vol. ii. pp. 455-6, Oxford ed.

martyr, A. D. 107, and who, speaking in several of his epistles, of the expectation of Christ's coming, and particularly in that to Polycarp, says: "It behoves us especially to endure all things for God's sake, that he also may endure us. Become more studious than you are. Consider the times: expect Him who is above time, the eternal invisible, for our sakes visible." The same expectation of Christ's coming so commonly and forcibly urged by Christ and his apostles, continued to be the expectation of their suc

cessors.

Polycarp, who was the angel of the church in Smyrna, to whom Christ, it is supposed, addressed one of his seven epistles by John, and who was ordained by the latter,* to whom Eusebius bears the highest testimony, saying that he had been instructed by the apostles, and had familiar intercourse with many that had seen Christ, and whom, he says, he had himself seen, while he was a youth, having lived to a great age, and died at last a martyr, A. D. 167-this pattern of orthodoxy, as he was regarded by Eusebius, beside other allusions to the same subject, says, in his epistle to the Philippians, so therefore let us serve (Christ) with fear and all reverence, according as He commanded, and the apostles have preached the Gospel to us, and the prophets who have heralded the advent of our Lord Jesus Christ, "being zealous of good works, abstaining from scandals and false brethren, even those who hypocritically bear the name of the Lord, and who make vain men to err. For every one who confesseth not that Jesus Christ hath come in the flesh is Antichrist: and whosoever confesseth not the martyrdom of His cross is of the devil: and

* See Spanheim's Hist., p. 192.

whosoever perverts the discourses of the Lord to his own desires, and hath said there is neither a resurrection nor a judgment, he is the first born of Satan.”* "If we please (the Lord) in this dispensation, we shall also partake of that which is to come, according as He has promised us to raise us from the dead, and that if we demean ourselves worthy of Him and truly believe, we shall also reign with Him."

Papias is the next writer of the first century, whose testimony we quote. He was bishop, or pastor, of Hierapolis in Phrygia, and supposed, by Irenæus, to have been instructed by Johnt the apostle. Eusebius says, he was a hearer of John, and associate of Polycarp, and quotes from his historical work, in five books, not now extant, entitled an explanation or account of the Lord's sayings or oracles. The following is Papias's own account of the authorities he refers to, as reported by Eusebius. “Whatsoever I have at any time accurately ascertained and treasured up in my memory, as I have received it from the elders, I have recorded it in order to give additional confirmation to the truth by my testimony. For I have never, like many, delighted to hear those that tell many things, but those that teach the truth, neither those that record foreign precepts, but those that are given from the Lord to our faith, and that come from the truth itself. But if I met with any one, who had been a follower of the elders anywhere, I made it a point to inquire, what were the declarations of the elders, what was said by Andrew, Peter or Philip, what by Thomas, James, John, Matthew, or any other of the disciples of our Lord; what was said by Aristion, and

* Patres Apostol., v. ii. pp. 498-501, Oxford ed. † Patres Apostol., v. ii. pp. 494-497, Oxford ed. Spanheim's Hist., p. 194.