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PG 2 · cols. 665–674

Ex praefatione Editionis Oxoniensis anni 1680 (cum Jacobi Armachani de Barnabae epistola praemonitione)

Editors' preface

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NOTE: title band printed across the full width of cols 665–666; editors' matter, set once here as the unit's title.
IV.
(Ex praefatione Editionis Oxoniensis anni 1680).
IV.
(From the preface of the Oxford edition of the year 1680.)
Cum in editione Scriptorum veterum ecclesiasticorum versarer, praeterire non licuit S. Barnabae Epistolam, primaevae antiquitatis, argumenti sacri, et auctoris (quod praefert) nomine pariter sacri, commendatissimam. Haec postquam per plurima saecula in bibliothecarum pluteis delituisset, reverendissimi Usserii, Armachani primatis, studio et auspiciis prelo hoc in loco subjiciebatur an. 1643. Sed urbis Oxoniae parte magna gravi incendio correpta, typographeum, cum tota supellectile, schedis impressis, et exemplari ipso, conflagravit, ita ut ex clade ista nihil superesset, praeter paginas nonnullas, quae penes correctorem, quantum conjicere datur, fuerant; quasque vir eruditissimus Eduardus Bernardus SS.
While I was engaged in the edition of the ancient ecclesiastical writers, it was not permissible to pass over the Epistle of St Barnabas, most highly commended by its primeval antiquity, its sacred subject, and the equally sacred name of its author (which it displays). After this work had lain hid for very many centuries on the shelves of libraries, by the zeal and under the auspices of the Most Reverend Ussher, Primate of Armagh, it was being put to the press in this place in the year 1643. But when a great part of the city of Oxford was seized by a severe fire, the printing-house, with all its furniture, the printed sheets, and the copy itself, was burned up, so that nothing survived from that disaster except some pages which, so far as one may conjecture, had been in the hands of the corrector; and which the most learned man Edward Bernard, Doctor of Sacred
Editors' notes and page, col. 665

Page

  • running head: PROLEGOMENA.
  • marginal letters: A est, qui; B Nescio autem; C carius regius; D Cum in editione
  • old-edition numerals: (none)
  • other: Latin only, no Greek printed; full-width title across cols 665-666 after itaque (IV. / (Ex praefatione Editionis Oxoni...) cut off at right edge and not set; editors' matter: est, qui, Nescio autem, Cum in editione
  • other: a full-width band stands across cols 665/666 in mid-page: the 2 paragraph(s) above it in col 666 are set here, after the 2 above it in col 665 (reading order, moved on receipt); the band itself (its title lines) is not set by the volunteer page: set it here, at the move, with full_width
  • other: the column opens with the end of the previous work (another unit); not set here: the unit begins at Cum in editione Scriptorum veterum
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theol. doctor, et astronomiae professor Savilianus redemit, mihique benigne communicavit. Paulo post, nempe anno 1645, opus ab Hugone Menardo, monacho congregationis S. Mauri, adnotationibus eruditis illustratum, cura confratris Lucae Dacherii, Menardo morte praerepto, in lucem Parisiis prodiit. Porro an. 1646 illustrissimus D. Isaacus Vossius, luculentissimae ejus Epistolarum S. Ignatii editioni epistolam hanc adjunxit; et notas, breves quidem, sed eruditas addidit. Demum an. 1672 Joan. Bapt. Cotelerius, Societatis Sorbonicae theologus, Bibliothecae suae SS. Patrum qui temporibus apostolicis floruerunt, Epistolam hanc inseruit, versionemque novam adornavit, notasque laudatissimas apposuit.
Theology and Savilian Professor of Astronomy, rescued, and kindly communicated to me. A little later, namely in the year 1645, the work, illustrated with learned annotations by Hugues Ménard, a monk of the Congregation of St Maur, came forth into the light at Paris under the care of his fellow-monk Luc d'Achery, Ménard having been snatched away by death. Furthermore, in the year 1646 the most illustrious Master Isaac Vossius subjoined this epistle to his most splendid edition of the Epistles of St Ignatius, and added notes, brief indeed, but learned. Finally in the year 1672 Jean-Baptiste Cotelier, theologian of the Sorbonne Society, inserted this Epistle into his Library of the Holy Fathers who flourished in the apostolic times, and prepared a new translation, and affixed most highly praised notes.
Editors' notes and page, col. 666

Page

  • running head: PROLEGOMENA.
  • marginal letters: A in hoc reprehendere; B tum fuit; C ad purpuram; D theol. doctor,
  • old-edition numerals: (none)
  • other: Latin only, no Greek printed; full-width title across cols 665-666 after adnotasse. (IV. / Editionis Oxoniensis anni 1680).) cut off at left edge and not set; editors' matter: in hoc reprehendere, Alii ex stylo, theol. doctor
  • other: the 2 paragraph(s) of this column above the full-width band are set under col 665 (reading order, moved on receipt)
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Quae de opere ipso dicenda supersunt, ut viri magni memoriae litem, verbis illustrissimi primatis praedicti, quae flammas evaserunt, exhibebo.
The things that remain to be said concerning the work itself, in order to pay a tribute to the memory of a great man, I shall set forth in the words of the aforesaid most illustrious Primate which escaped the flames.
JACOBI ARMACHANI DE BARNABAE EPISTOLA PRAEMONITIO.
FOREWARNING OF JAMES OF ARMAGH CONCERNING THE EPISTLE OF BARNABAS.
« Polycarpi ad Philippenses Epistolam, longe prolixiorem illa quae habetur typis excusa, apud se Graece scriptam exstitisse, Baronio persuaserat Franciscus Turrianus, Societatis Jesu presbyter. Sed exemplari illius diligentius inspecto, partem ipsius maximam ad epistolam, quae Barnabae apostoli ferebatur olim nomine, pertinuisse, deprehendit postea Jacobus Sirmondus, ejusdem Societatis theologus. Neque aliter habuisse, vel bibliothecae Vaticanae, vel cardinalis Columnaei codices, ostendit Petrus Halloixius, et ipse jesuita.
« Franciscus Turrianus, a presbyter of the Society of Jesus, had persuaded Baronius that the Epistle of Polycarp to the Philippians, far longer than that which is had in print, was extant in his possession written in Greek. But when its exemplar had been more diligently inspected, Jacques Sirmond, a theologian of the same Society, afterwards discovered that the greatest part of it belonged to the epistle which formerly circulated under the name of Barnabas the apostle. And Pierre Halloix, himself also a Jesuit, showed that the codices both of the Vatican Library and of Cardinal Colonna were not otherwise.
« Nempe in primo exemplari, ex quo Columnaeus ille codex (qui omnium putatur antiquissimus) et reliqui qui supersunt hodie sunt descripti, librariorum vitio quaternio vel omissus vel transpositus est : cujus defectu factum est, ut in Graecis superstitibus et finem epistolae Polycarpi desideremus, et principium Barnabae.
« Namely, in the first exemplar, from which that Colonna codex (which is thought the most ancient of all) and the rest which survive today were copied, by the fault of the copyists a quire was either omitted or transposed: by the lack of which it has come to pass that in the surviving Greek copies we miss both the end of the epistle of Polycarp and the beginning of Barnabas.
« Nam longe antiquioribus etiam temporibus, non Ignatii solum litteras huic Polycarpi Epistolae (quod ex fine ipsius liquet) subjectas fuisse, sed simul cum eis et istam Barnabae : ex illo Hieronymi loco, in libro III adversus Pelagianos, blandiente conjectura, ut crederem, pene inductus sum : Ignatius, vir apostolicus et martyr, scribit audacter : Elegit Dominus apostolos, qui super omnes homines peccatores erant. Ut enim in posteriore Ignatianarum Epistolarum collectione, cum reliquis praefixae fuissent Mariae Castabalitae nomine inscriptae litterae, eas etiam ipsius Ignatii inscripto titulo, in Antonii Melissa productas fuisse animadvertimus : ita etiam in priore illa, cum inter Polycarpi et Ignatii eidem subjunctas epistolas, etiam illa Barnabae interposita legeretur; non mirum si ἁμαρτήματι μνημονικῷ consimili, et eodem modo excusabili, Ignatii nomine citaverit Hieronymus, quod proprie erat tribuendum Barnabae.
« For that even in far more ancient times, not only the letters of Ignatius were subjoined to this Epistle of Polycarp (which is clear from the end of it), but together with them this epistle of Barnabas also, I have almost been induced by an attractive conjecture to believe from that passage of Jerome, in Book III Against the Pelagians: Ignatius, an apostolic man and martyr, writes boldly: The Lord chose apostles who were sinners above all men. For just as in the later collection of the Ignatian Epistles, when the letters inscribed with the name of Maria of Castabala had been prefixed to the rest, we notice that they were also produced in the Melissa of Antonius with the title inscribed of Ignatius himself: so also in that earlier collection, since between the epistle of Polycarp and the epistles of Ignatius subjoined to the same, that of Barnabas also was read interposed, it is no wonder if by a similar slip of memory, and excusable in the same way, Jerome cited under the name of Ignatius what was properly to be attributed to Barnabas.
« In ea enim, quam nunc damus, illius Epistola, sententia haec reperta est : Τοὺς ἰδίους ἀποστόλους τοὺς μέλλοντας κηρύσσειν τὸ Εὐαγγέλιον αὑτοῦ, ἐξελέξατο ὄντας ὑπὲρ πᾶσαν ἁμαρτίαν ἀνομωτέρους. Quam et ante Hieronymi tempora in eadem exstitisse, verba illa Origenis fidem faciunt : « Γέγραπται δὲ ἐν τῇ Βαρνάβα Καθολικῇ ἐπιστολῇ (ὅθεν ὁ Κέλσος λαβὼν τάχα εἶπεν, εἶναι ἐπιῤῥήτους καὶ πονηροτάτους τοὺς ἀποστόλους), ὅτι ἐξελέξατο τοὺς ἰδίους ἀποστόλους Ἰησοῦς ὄντας ὑπὲρ πᾶσαν ἀνομίαν ἀνομωτέρους. » Scriptum est sane in Barnabae Catholica epistola (unde fortasse Celsus occasionem arripuit, ut apostolos infames et nequissimos diceret), quod apostolos
« For in that Epistle of his which we now give, this sentence is found: His own apostles, who were about to preach His Gospel, He chose when they were more lawless than all sin. And that this existed in the same before the times of Jerome, those words of Origen give assurance: "And it is written in the Catholic Epistle of Barnabas (whence Celsus perhaps taking occasion said that the apostles were infamous and most wicked), that Jesus chose His own apostles when they were more lawless than all lawlessness." Truly it is written in the Catholic Epistle of Barnabas (whence perhaps Celsus seized an occasion to call the apostles infamous and most wicked), that
Editors' notes and page, col. 667

Footnotes

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Baron., Notat. in Martyrolog. Rom. Januar. 26.

Baronius, Notes on the Roman Martyrology, 26 January.

(printed under page 331)

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P. Halloix. Notat. in Vit. Polycarpi, cap. 16, 17, 18.

P. Halloix, Notes on the Life of Polycarp, chapters 16, 17, 18.

(printed under page 331)

(4) ‹anchor: in Antonii Melissa› · call in col 667

[…] Meliss. lib. II, serm. 19.

[Antonius,] Melissa, book II, sermon 19. [The note's opening word(s) at the end of the first note line lie beyond the image's right edge.]

(printed under page 331)

(5) ‹anchor: verba illa Origenis› · call in col 667

Origen. contra Celsum, lib. I, p. 50.

Origen, Against Celsus, book I, p. 50.

(printed under page 331)

Page

  • running head: S. BARNABAS APOSTOLUS.
  • marginal letters: A Quae de opere; B dit Petrus; C Dominus apostolos,; D λέξατο ὄντας
  • old-edition numerals: (none)
  • other: Latin only, no Greek printed; editors' matter: Quae de opere, JACOBI ARMACHANI DE BARNABAE EPISTOLA PRAEMONITIO., « Polycarpi ad Philippenses; ends mid-word apo-(stolos)
  • other: the word apostolos was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 668
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suos elegisset Jesus, qui erant omni iniquitate iniquiores. Ubi Catholicam hanc appellat epistolam, quod nulli particulari vel personae, vel Ecclesiae inscripta ea esset, sed Christianorum fratrum, ubicunque degentium, ipsi universitati. Neque vero mirabitur, Ignatii nomine productum fuisse ab Hieronymo, quod erat Barnabae; qui Barnabae etiam titulo a Clemente Alexandrino laudatum animadverterit, quod Romano Clementi fuerat ascribendum. Is enim citato loco psalmi (Aperite mihi portas justitiae, in ipsas ingressus confitebor Domino; haec est porta Domini, justi transibunt per eam), prophetae dictum hoc a Barnaba sic expositum fuisse ait: Πολλῶν πυλῶν ἀνεῳγυιῶν, ἡ [ἐν] δικαιοσύνῃ αὕτη ἐστὶν ἡ ἐν Χριστῷ, ἐν ᾗ μακάριοι πάντες οἱ εἰσελθόντες. Cum multae portae sint apertae; quae est justitiae, ea est in Christo: in quam beati sunt omnes qui sunt ingressi. Quae quidem, in Barnaba frustra quaesita, in priore Clementis Epistola (a doctissimo Patricio Junio non ita pridem edita) totidem verbis expressa invenimus.
Jesus had chosen His own apostles, who were more iniquitous than all iniquity. Where he calls this epistle Catholic, because it was inscribed to no particular either person or Church, but to the very body at large of the Christian brethren dwelling everywhere. Nor indeed will anyone wonder that what belonged to Barnabas was brought forward under the name of Ignatius by Jerome, who has noticed that what ought to have been ascribed to Clement of Rome was praised under the title of Barnabas also by Clement of Alexandria. For after citing the passage of the psalm (Open to me the gates of righteousness; having entered into them I will confess to the Lord; this is the gate of the Lord, the righteous shall pass through it), he says that this saying of the prophet was thus expounded by Barnabas: Many gates standing open, this one in righteousness is that in Christ, entering into which all are blessed. Since many gates are open, that which is of righteousness is in Christ, into which blessed are all who have entered. Which words indeed, sought in vain in Barnabas, we find expressed in so many words in the former Epistle of Clement (published not so long ago by the most learned Patrick Young).
« Porro duas hasce imperfectas Polycarpi et Barnabae Graecas epistolas, ex Andreae Schotti apographo sua manu descriptas vir clarissimus Claudius Salmasius, una cum antiqua Latina Barnabae versione, ex vetere Corbeiensis bibliothecae codice a Joanne Cordesio exscripta, Isaaco Vossio, celeberrimi illius Gerardi filio, summae spei juveni, tradidit: quam cum Graeco Barnabae textu conjunctam, additis etiam eruditis notis, ad prelum ille apparavit. Ut igitur in Sylloges hujus initio, Graecum Polycarpum, posteriore sui parte ex antiqua versione Latina suppletum, exhibuimus: ita et ad ejus finem Barnabam, priore sui parte ex alia vetere interpretatione similiter redintegratum (non sine humanissimi Vossii consensu) repraesentare visum fuit. Ex cujus utriusque collatione mutua est deprehensum, non solum primam Epistolae partem in exemplari Latino fuisse conservatam, quam defuisse diximus in Graeco; sed etiam postremam vice versa retentam fuisse in Graeco, quae aberat a Latino, atque in intermediis praeterea, nonnulla habere Graecum quae desunt in Latino, et Latinum rursus quae non reperiuntur in Graeco; cujus generis ea sunt, quae in utroque contextu uncis includenda curavimus.
« Moreover, these two imperfect Greek epistles of Polycarp and Barnabas, copied with his own hand from the transcript of Andreas Schottus, the most illustrious man Claude Saumaise, together with the ancient Latin version of Barnabas transcribed by Jean Cordes from an old manuscript of the library of Corbie, handed over to Isaac Vossius, son of that most celebrated Gerard, a young man of the highest promise: which, joined with the Greek text of Barnabas, with learned notes also added, he prepared for the press. As therefore at the beginning of this Collection we have presented the Greek Polycarp, supplied in its latter part from the ancient Latin version: so also at the end of it it seemed good (not without the consent of the most obliging Vossius) to present Barnabas, similarly restored in its former part from another old translation. From the mutual collation of both of which it was discovered that not only was the first part of the Epistle preserved in the Latin exemplar, which we said was lacking in the Greek; but also conversely the last part was retained in the Greek, which was absent from the Latin, and in the intermediate parts besides, the Greek has some things which are lacking in the Latin, and the Latin again things which are not found in the Greek; of which kind are those which in either text we have taken care to enclose in brackets.
« Ex duobus autem praecipuis membris tota haec constat Epistola: quae in contextu Graeco hac inter se transitione connexa videmus. Ταῦτα μὲν οὕτως. Μεταλάβωμεν δὲ καὶ ἐπὶ ἑτέραν γνῶσιν καὶ διδαχήν· ubi pro μεταλάβωμεν, alii μεταβάλωμεν, Patricius Junius noster μεταβῶμεν legendum conjicit. In priore autem parte sententia haec longe ante praecesserat: Ἔχεις καὶ ἐν τούτῳ τὴν δόξαν τοῦ Ἰησοῦ, ὅτι ἐν αὐτῷ πάντα, καὶ εἰς αὐτόν, quam
« Now this whole Epistle consists of two principal members: which in the Greek text we see connected with one another by this transition: Thus far these things. Let us also pass on to another knowledge and teaching; where for μεταλάβωμεν others read μεταβάλωμεν, and our Patrick Young conjectures that μεταβῶμεν should be read. In the former part, however, this sentence had preceded long before: You have in this also the glory of Jesus, that in Him are all things, and unto Him, which
Editors' notes and page, col. 668

Footnotes

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Psal. CXVIII, al. CXVII, v. 19, 20.

Psalm 118 (otherwise numbered 117), verses 19, 20.

(printed under page 331)

(7) ‹anchor: desunt in Latino› · call in col 668

Inter quae et illud, a Clemente Alexandr. V Stromat. citatum: Ἁπλούστερον ὑμῖν γράφω, ἵνα συνίητε.

Among these is also the sentence cited by Clement of Alexandria in Stromata V: "I write to you more simply, so that you may understand."

(printed under page 331)

Page

  • running head: RNABAS APOSTOLUS. 668
  • marginal letters: A stolos suos; B εἰσελθόντες. Cum; C apparavit. Ut; D denda curavimus.
  • old-edition numerals: (none)
  • other: Latin only, no Greek printed; editors' matter: stolos suos elegisset Jesus (Ussher's preface continued); word split at start of column: [apo]stolos
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vetus Latinus interpres suo loco motam huc transtulit, totius Epistolae epilogum hunc satis inconcinnum statuens. Haec autem sic sunt. Habetis interim de majestate Christi, quomodo omnia in illum, et per illum facta sunt. Cui sit honor, virtus, gloria, nunc et in saecula saeculorum. Secunda Epistolae parte penitus praetermissa: quam idcirco, Latina eruditissimi Gerardi Langbaini versione, in hac editione locupletandam curavimus.
the old Latin translator, removing from its own place, transferred hither, making this a rather awkward epilogue of the whole Epistle: Now these things are so. You have meanwhile concerning the majesty of Christ, how all things were made in Him and through Him. To Whom be honour, power, glory, now and unto the ages of ages. The second part of the Epistle having been wholly omitted: with which therefore, in the Latin version of the most learned Gerard Langbaine, we have taken care to enrich it in this edition.
« Ab hac vero duarum viarum distinctione pars ista ducit exordium: Ὁδοὶ δύο εἰσὶ διδαχῆς καὶ ἐξουσίας· ἥ τε τοῦ φωτὸς, καὶ ἡ τοῦ σκότους. Διαφορὰ δὲ πολλὴ τῶν δύο ὁδῶν· ἐφ' ἧς μὲν γάρ εἰσι τεταγμένοι φωταγωγοὶ ἄγγελοι τοῦ Θεοῦ, ἐφ' ἧς δὲ ἄγγελοι τοῦ Σατανᾶ. Ad quae verba respexisse Origenem non est dubium, in libro III Περὶ ἀρχῶν, cap. 2, ita scribentem: Eadem quoque Barnabas in Epistola sua declarat, cum duas vias esse dicit, unam lucis, alteram tenebrarum; quibus et praeesse certos quosque angelos dicit: viae quidem lucis, angelos lucis, tenebrarum autem viae, angelos Satanae. Etsi enim in priore quoque Epistolae parte (uti etiam in pseudo-Clementinis Constitutionibus, quarum auctorem, ut ex Romano Clemente, Ignatio, et aliis alia, ita quae de duabus vitae mortisque viis fusius enarrat, ex hac ipsa Barnabae epistola intervertisse, vel prima facie legenti constabit) duarum viarum facta sit mentio, hoc tamen tantum in loco, angelorum lucis et Satanae, iisdem praefectorum, occurrit commemoratio. Adde quod et Satanae ipsum nomen ab Hieronymo, in fine libelli De nominibus Hebraicis, inter ea recensetur, quae ex Epistola Barnabae sunt selecta, nec in priore tamen hujus Epistolae parte uspiam exstat, in qua reliqua omnia sunt reperta: si modo Nave (quo nomine Jesu, sive Josue patrem Graeci indigitant) pro Nahum reposueris; quem librarii temeritate hic fuisse infultum, germinis adjuncta interpretatio satis evincit. Cum Nahum sit consolator, Nave vero, semen, germen vel pulchritudo: uti jam prius in eodem libro exposuerat ipse Hieronymus.
« Now from this distinction of the two ways that part takes its beginning: There are two ways of teaching and of authority, both that of light and that of darkness. And great is the difference between the two ways; for over the one are stationed light-bringing angels of God, and over the other angels of Satan. To which words there is no doubt that Origen looked in Book III of On First Principles, chap. 2, writing thus: The same things Barnabas also declares in his Epistle, when he says that there are two ways, one of light, the other of darkness; over which also he says that certain angels preside: over the way of light, the angels of light, but over the way of darkness, the angels of Satan. For although in the former part of the Epistle also (as also in the pseudo-Clementine Constitutions, whose author, just as he pilfered other things from Clement of Rome, Ignatius, and others, so also what he relates at greater length concerning the two ways of life and death from this very epistle of Barnabas, will be evident at first sight to the reader) mention was made of the two ways, yet in this place only does the mention occur of the angels of light and of Satan set over the same. Add that the very name of Satan also is reckoned by Jerome, at the end of his little book On Hebrew Names, among those things which were selected from the Epistle of Barnabas, and yet nowhere appears in the former part of this Epistle, in which all the rest are found: provided only you restore Nave (by which name the Greeks designate the father of Jesus, or Joshua) in place of Nahum; that the latter was foisted in here by the rashness of a copyist, the added interpretation of sprout sufficiently proves. Since Nahum is comforter, whereas Nave is seed, sprout, or beauty: as Jerome himself had already expounded earlier in the same book.
« Longiorem quoque hanc fuisse Epistolam, Στιχομετρία illa satis indicat, quam Latinis (nam Graeca editio hic est mutila) ex Nicephori patriarchae Constantinopolitani Chronographia. tradidit Anastasius, Romanae Ecclesiae bibliothecarius. In qua, ut septem Catholicae (quae vocantur) Jacobi, Petri, Joannis et Judae Epistolae, 1300 versibus, ita et haec Barnabae, 1306 comprehensa fuisse dicitur. In posteriore denique Epistolae parte reperta ista sunt, a Clemente Alexandrino, in libro II Stromatum, ex Barnaba citata: Ὁ δὲ Θεὸς ὁ τοῦ παντὸς κόσμου κυριεύων, δῴη καὶ ὑμῖν σοφίαν καὶ σύνεσιν, ἐπιστήμην, γνῶσιν τῶν δικαιωμάτων αὐτοῦ, ὑπομονήν. Γίνεσθε οὖν θεοδίδακτοι, ἐκζητοῦντες τί ζητεῖ ὁ Κύριος ἀφ' ὑμῶν. Ἵνα εὕρητε ἐν ἡμέρᾳ κρίσεως τοὺς
« That this Epistle was also longer, that Stichometria sufficiently indicates, which Anastasius, librarian of the Roman Church, handed down to the Latins (for the Greek edition here is mutilated) from the Chronographia of Nicephorus, patriarch of Constantinople. In which, just as the seven Catholic (as they are called) Epistles of James, Peter, John, and Jude are said to have been comprised in 1300 lines, so also this of Barnabas in 1306. Finally, in the latter part of the Epistle are found these words, cited from Barnabas by Clement of Alexandria in Book II of the Stromata: And may God, Who rules over the whole world, grant to you also wisdom and understanding, knowledge, acquaintance with His ordinances, patience. Be therefore taught of God, seeking out what the Lord seeks from you. That you may find in the day of judgement the
Editors' notes and page, col. 669

Footnotes

(8) ‹anchor: pseudo-Clementinis Constitutionibus› · call in col 669

Constitut. apostolic. lib. VII, cap. 1, 2, et deinceps.

Apostolic Constitutions, book VII, chapters 1, 2 and following.

(printed under page 332)

(9) ‹anchor: ipse Hieronymus› · call in col 669

Hieron. De nominib. Hebraic., in Exodo.

Jerome, On Hebrew Names, under Exodus.

(printed under page 332)

Page

  • running head: 669 PROLEGOMENA.
  • marginal letters: A vetus Latinus; B non est dubium,; C rit commemoratio.; D chae Constantinopolitani
  • old-edition numerals: (none)
  • other: Latin only, no Greek printed; editors' matter: vetus Latinus interpres (Ussher's preface continued)
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τούτων ἐπιβούλους. Ἀγάπης τέκνα καὶ εἰρήνης γνωστικῶς προσηγόρευσε. Ubi postrema illa, ex Barnabae nostri contextu, ita sunt restituenda: Ἵνα σωθῆτε ἐν ἡμέρᾳ κρίσεως. Τούτων ἐπιβούλους (vel ἐπιβόλους, ut emendat Sylburgius,) ἀγάπης τέκνα καὶ εἰρήνης γνωστικῶς προσηγόρευσε, idem sc. Barnabas; sub ipsius Epistolae clausulam, paulo post, eos ad quos scribit, ita salutans: σώζεσθε, ἀγάπης τέκνα καὶ εἰρήνης. Ut tum ex principio, tum ex fine manifeste deprehensum appareat, posterius membrum hoc (utcunque a Latino interprete silentio praetermissum), ejusdem corporis partem esse, cujus et primum.
plotters against these things. Children of love and peace he gnostically addressed them. Where those last words, from the text of our Barnabas, are to be restored thus: That you may be saved in the day of judgement. Those who plot against (or attain to, as Sylburg emends) these things, he gnostically addressed as children of love and peace, namely the same Barnabas; near the close of the Epistle itself, a little after, greeting those to whom he writes thus: fare well, children of love and peace. So that both from the beginning and from the end it appears manifestly discovered that this latter member (however passed over in silence by the Latin translator) is part of the same body as the first.
« Ad totius vero Epistolae auctorem et auctoritatem quod attinet, idem ille Clemens (ut de discipulo ipsius Origene nihil dicam) et auctoris Barnabae, et auctoritatis apostolicae, eam fuisse credidit. In libro enim illo II Stromatum, alia postea testimonia ex ea producens, hac utitur praefatione: Ὅπως δ' ἡμεῖς τοῦ διαβόλου τὰς ἐνεργείας καὶ τὰ πνεύματα τὰ ἀκάθαρτα εἰς τὴν τοῦ ἁμαρτωλοῦ ψυχὴν ἐπισπείρειν φαμὲν, οὔ μοι δεῖ πλειόνων λόγων, παραθεμένῳ μάρτυν τὸν ἀποστολικὸν Βαρνάβαν (ὁ δὲ τῶν ἑβδομήκοντα ἦν, καὶ συνεργὸς τοῦ Παύλου) κατὰ λέξιν ὧδέ πως λέγοντα. Quomodo autem nos diaboli operationes, et spiritus immundos in peccatoris animam seminare dicamus, non mihi pluribus verbis opus est, si adduxero testem Barnabam apostolicum (erat autem is ex Septuaginta, et Pauli adjutor) his verbis sic dicentem. Et in V: Βαρνάβας, ὁ καὶ αὐτὸς συγκηρύξας τῷ Ἀποστόλῳ κατὰ τὴν διακονίαν τῶν ἐθνῶν τὸν λόγον. Barnabas, qui ipse quoque in gentium ministerio praedicavit verbum una cum apostolo Paulo. Neque apostolici solum, sed etiam apostoli Barnabae nomine, in II Stromatum libro, eamdem epistolam laudat: ejusdemque, non minus quam reliquarum Scripturarum canonicarum, in libris Hypotyposeon contractas explicationes exhibuit.
« Now as regards the author and authority of the whole Epistle, that same Clement (to say nothing of his disciple Origen) believed it to be both by the author Barnabas and of apostolic authority. For in that Book II of the Stromata, producing afterwards other testimonies from it, he uses this preface: And how we say that the workings of the devil and the unclean spirits sow into the soul of the sinner, I have no need of more words, when I have adduced as witness the apostolic Barnabas (and he was of the Seventy, and a fellow-worker of Paul) speaking word for word somewhat thus. And how we say that the workings of the devil and the unclean spirits sow into the soul of the sinner, I have no need of more words, if I adduce as witness the apostolic Barnabas (now he was of the Seventy, and helper of Paul) speaking thus in these words. And in V: Barnabas, who himself also preached the word together with the Apostle in the ministry of the Gentiles. Barnabas, who himself also in the ministry of the Gentiles preached the word together with the apostle Paul. And not only under the name of the apostolic, but also of the apostle Barnabas, in Book II of the Stromata, he praises the same epistle: and of the same, no less than of the remaining canonical Scriptures, in the books of the Hypotyposes he presented brief explanations.
« Barnabas Cyprius, qui et Joseph Levites, cum Paulo gentium apostolus ordinatus, unam ad aedificationem Ecclesiae pertinentem Epistolam composuit, quae inter apocryphas scripturas legitur, ait in Ecclesiasticorum scriptorum Catalogo B. Hieronymus, et libro XIII Commentariorum in Ezechiel, cap. 43: Vitulum, inquit, qui pro nobis immolatus est, et multa Scripturarum loca, et praecipue Barnabae Epistola, quae habetur inter Scripturas apocryphas, nominat. Utrum vero ex propria mente ab apostolo ad aedificationem Ecclesiae compositam hanc fuisse Epistolam ille dixerit, ex aliorum autem sensu in apocryphorum classem conjecerit, exquirant alii: in eam certe sententiam propendisse illum aliquando, ex Nominum Hebraicorum libello colligi posse videatur; in quo, cum reliquis Novi Testamenti Scripturis, etiam Barnabae istam Epistolam conjunctam ab eo fuisse cernimus.
« Barnabas the Cypriot, who is also Joseph the Levite, ordained apostle of the Gentiles with Paul, composed one Epistle pertaining to the edification of the Church, which is read among the apocryphal scriptures, says Blessed Jerome in his Catalogue of Ecclesiastical Writers, and in Book XIII of his Commentaries on Ezekiel, chap. 43: The calf, he says, which was sacrificed for us, both many passages of the Scriptures and especially the Epistle of Barnabas, which is reckoned among the apocryphal Scriptures, name. Whether indeed he said from his own mind that this Epistle was composed by the apostle for the edification of the Church, but from the opinion of others cast it into the class of apocrypha, let others inquire: that he certainly inclined at some time to that opinion may seem able to be gathered from his little book of Hebrew Names; in which, with the remaining Scriptures of the New Testament, we see that this Epistle of Barnabas also was joined by him.
Editors' notes and page, col. 670

Footnotes

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Idem etiam affirmat in libro VII Hypotyposeon (apud Euseb., lib. II Hist., κεφ. α΄).

He affirms the same also in book VII of the Hypotyposes (in Eusebius, History, book II, chapter 1).

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Ἐπιτετμημένας πεποίηται διηγήσεις. Euseb., lib. VI Hist., κεφ. ιγ΄, ιδ΄.

"He has made abridged expositions." Eusebius, History, book VI, chapters 13, 14.

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« In illa Nicephori Constantinopolitani patriarchae Στιχομετρίᾳ, quam Latinis Anastasium Romanae Ecclesiae bibliothecarium tradidisse diximus, a Novi Testamenti apocryphis quidem scriptis separatur, sed inter ea quibus contradicitur (ut et Apocalypsis Joannis) recensetur. In altero vero Indiculo, quem Anastasii Nicaeni in S. Scripturam Quaestionibus subjectum vidimus, una cum apocryphis simpliciter adnumeratur: et ipsius Hieronymi in Prologo galeato suffragio accedente, et universalis Ecclesiae simul judicio, quae Barnabae scriptum nullum in sacrum Canonem unquam admisisse comperta est. Montani enim spiritu afflatus fuit Tertullianus, cum epistolae ad Hebraeos Barnabae affixit titulum: et altera haec, ἡ φερομένη Βαρνάβα ἐπιστολή, ab Eusebio non solum inter scripturas quibus contradicitur, sed etiam inter nothas collocatur. Ut hic etiam locum habeat, quod de aliis ejusdem generis ab Augustino est dictum. Haec scripta castitas Canonis non recepit: non quod eorum hominum, qui Deo placuerunt, reprobetur auctoritas; sed quod ista non credantur ipsorum esse.
« In that Stichometria of Nicephorus, patriarch of Constantinople, which we said Anastasius, librarian of the Roman Church, handed down to the Latins, it is separated indeed from the apocryphal writings of the New Testament, but is reckoned among those which are spoken against (as is also the Apocalypse of John). In the other List, however, which we saw subjoined to the Questions on Holy Scripture of Anastasius of Nicaea, it is simply numbered together with the apocrypha: both the vote of Jerome himself in his Helmeted Prologue being added, and at the same time the judgement of the universal Church, which is found never to have admitted any writing of Barnabas into the sacred Canon. For Tertullian was inspired by the spirit of Montanus when he affixed the title of Barnabas to the Epistle to the Hebrews: and this other, the current Epistle of Barnabas, is placed by Eusebius not only among the scriptures which are spoken against, but also among the spurious. So that here also what was said by Augustine concerning others of the same kind may have place: The chastity of the Canon has not received these writings: not because the authority of those men who pleased God is rejected; but because these are not believed to be theirs.
« Quanquam non longe post ipsius Barnabae tempora exaratam fuisse hanc Epistolam, tot illa a Clemente Alexandrino (qui proximo post apostolos saeculo claruit) ex ea, in Stromatum libris, laudata testimonia, fidem faciunt. Quibus et illa ejusdem in Paedagogo, lib. II, cap. 10, adjungere liceat: Καὶ τὸν μὲν λαγὼν κατ' ἔτος πλεονεκτεῖν φασι τὴν ἀφόδευσιν, εἰς ἀριθμοὺς οἷς βεβίωκεν ἔτεσιν ἴσχοντα τρυπάς. Quae ex istis Epistolae hujus mutuatum eum fuisse, monuit me D. Petrus Turnerus, Savilianus in Academia Oxoniensi matheseos professor eruditissimus: Ὅτι ἡ λαγῶος κατ' ἐνιαυτὸν πλεονεκτεῖ τὴν ἀφόδευσιν· ὅσα γὰρ ἔτη ζῇ, τοσαύτας ἔχει τρυπάς. Sed et aliquam hic praeferunt vetustatis speciem, ipsarum apocrypharum scripturarum, quarum jam diu in Ecclesia obsolevit memoria, citationes non paucae: inter quas et illam fortasse quis annumeraverit: Regna in terris decem regnabunt: et resurget retro pusillus, qui deponet tres in unum; licet ea Danielis capitulo VII, uti olim in LXX Interpretum editione legebatur, desumptam fuisse ego quidem existimaverim: cum Theodotionis interpretatio, quam in Daniele, altera illa posthabita, Ecclesiam postea recepisse confirmat Hieronymus, hanc nobis hodie lectionem exhibeat: Δέκα βασιλεῖς ἀναστήσονται, καὶ ὀπίσω..... »
« Although that this Epistle was written not long after the times of Barnabas himself, all those testimonies praised from it by Clement of Alexandria (who flourished in the century next after the apostles) in the books of the Stromata give assurance. To which one may also add those words of the same author in the Paedagogus, Book II, chap. 10: And they say that the hare increases its passage every year, having holes to the number of the years it has lived. Which the most learned Master Peter Turner, Savilian professor of mathematics in the University of Oxford, pointed out to me that he borrowed from these words of this Epistle: Because the hare increases its passage yearly; for as many years as it lives, so many holes it has. Moreover, not a few citations of the apocryphal scriptures themselves, the memory of which has long since grown obsolete in the Church, also display here some appearance of antiquity: among which someone might perhaps reckon that one also: Ten kingdoms shall reign upon the earth: and there shall arise behind a little one, who shall bring down three into one; although I for my part should think that it was taken from chapter 7 of Daniel, as it was formerly read in the edition of the Seventy Translators: since the translation of Theodotion, which Jerome confirms that the Church afterwards received in Daniel, setting aside that other, presents to us today this reading: Ten kings shall arise, and behind..... »
Reliqua desiderantur: quid autem eruditissimus, Hiberniae juxta et melioris litteraturae primas, de epistolae hujus auctore senserit, quanquam non ex dictis liquido appareat, indicia tamen sunt satis clara quae fidem faciant, propendisse eum in hanc sententiam, ut crederet opus hoc scriptori ignoto deberi. Esto ergo huic operi aliena manu S. Barnabae
The rest is lacking: what, however, the most learned Primate both of Ireland and of better literature thought concerning the author of this epistle, although it does not clearly appear from what has been said, yet there are sufficiently clear indications to give assurance that he inclined to this opinion, so as to believe that this work is owed to an unknown writer. Grant therefore that to this work by another hand St Barnabas's
Editors' notes and page, col. 671

Footnotes

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Tertullian. De pudicitia, cap. 20, et ex eo, Hieronym., Catalog. script. ecclesiast. in Paulo.

Tertullian, On Modesty, chapter 20, and, following him, Jerome, Catalogue of Ecclesiastical Writers, under Paul.

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Euseb., lib. VI Histor. ecclesiast., κεφ. ιγ΄, ιδ΄. Id. ibid., l. III, κεφ. κε΄.

Eusebius, Ecclesiastical History, book VI, chapters 13, 14. The same, ibid., book III, chapter 25.

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Augustin., De civitat. Dei, lib. XVIII, c. 38.

Augustine, The City of God, book XVIII, chapter 38.

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Praefat. in Daniel.

Preface to Daniel.

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nomen appositum: aut, si libeat, Epistolam hanc consolatoriam (quae saepius dicitur ideo scripta, ut lectores laetos faceret), ex argumenti designatione, ab auctore ipso, Barnabas, sive consolator, appellatam; eo fere modo quo liber Salomonis Coheleth, sive Ecclesiastes, dicitur; aut Hermae opus Pastor inscribitur. Quidquid sit, necesse est ut fateamur, optima fide scriptorem hunc usum fuisse; non alienos, imo non aliquos, captavisse titulos; hoc vero solum sibi arrogasse, ut ceu e fidelium grege minimus aliquis, unus ex illis, frater fratribus salutaria monita proponeret, per omnia orthodoxus et apostolorum, praesertim S. Pauli, vestigiis insistens: ut si non laborum et itinerum, saltem dogmatum participem ubique agnoscamus. Interea animadvertendum, Historiam Jobi, Ruth, Estheris, et Paralipomenon, aliosque ex libris in Hebraicum Canonem receptis, quod pariter obtinet in Epistola ad Hebraeos, auctorum nomina minime praeferre, et tamen de illorum fide nulla est controversia. Interim dispiciendum videtur, an nos hac tempestate rectius de Epistolae hujus auctore possimus judicare, quam qui proximo vixerint saeculo, Clemens Alexandrinus, atque Origenes, qui S. Barnabae ascripsere. Porro adnotandum, scripto alicui non ideo statim fidem omnem abrogari, si de ejus auctore aliquando fuerit dubitatum, aut si ipsum per aliquod tempus delituerit. Norunt eruditi haec ipsa scriptis quibusdam in Canonem nunc et olim receptis accidisse; et quae de S. Barnabae epistola refert Eusebius, eadem eum non modo de S. Joannis Apocalypsi et S. Judae et catholicis omnibus Epistolis, sed etiam de illa ad Hebraeos, quae nunc S. Paulo ascribitur, licet olim S. Barnabae imputaretur, retulisse.
name was affixed: or, if you please, that this consolatory Epistle (which is often said to have been written in order that it might make its readers glad), from the designation of its subject matter, was called by the author himself Barnabas, or Comforter; in much the same way as the book of Solomon is called Coheleth, or Ecclesiastes; or the work of Hermas is entitled The Shepherd. Whatever be the case, we must confess that this writer acted in the best faith; that he did not grasp at alien titles, nay, nor at any titles; but claimed this alone for himself, that as some least one from the flock of the faithful, one of them, a brother to brethren, he should set forth wholesome admonitions, orthodox in all things and treading in the footsteps of the apostles, especially of St Paul: so that we may everywhere recognize him as a sharer, if not of his labours and journeys, at least of his doctrines. Meanwhile it must be noticed that the History of Job, Ruth, Esther, and Chronicles, and other books among those received into the Hebrew Canon, as equally holds in the Epistle to the Hebrews, by no means display the names of their authors, and yet concerning their credit there is no controversy. Meanwhile it seems we should consider whether we at this time can judge more rightly concerning the author of this Epistle than those who lived in the next century, Clement of Alexandria and Origen, who ascribed it to St Barnabas. Furthermore it is to be noted that all credit is not straightway withdrawn from any writing simply because there was once doubt concerning its author, or because it lay hid for some time. The learned know that these very things happened to certain writings received both now and formerly into the Canon; and that what Eusebius relates concerning the epistle of St Barnabas, he related the same not only concerning the Apocalypse of St John and the Epistle of St Jude and all the Catholic Epistles, but also concerning that to the Hebrews, which is now ascribed to St Paul, although formerly it was imputed to St Barnabas.
Constat Epistolam hanc, quae fere tota est in Synagogae ritibus, et sanctarum Scripturarum mysticis sensibus evolvendis, ad rudis vulgi captum minus accommodatam, et proinde verisimile est a lectione ejus publica Ecclesiam post tempus aliquod abstinuisse: quod et hodie factum de nonnullis reconditioris argumenti periochis quae in sacro Canone continentur. Hoc vero fidenter dixerim, Epistolam hanc quo penitius intelligetur, eo acceptiorem futuram, et ad sacrarum Litterarum, nec non antiquissimorum Patrum cognitionem plurimum facturam. Quanquam enim perpetuus Veteris Instrumenti ad Messiam respectus nobis quasi per transennam ex Chaldaei Paraphrastis stricturis, scriptorum Talmudicorum, Rabbinorumque malignis interpretamentis compareat: olim tamen quando in omni Synagoga hebdamadatim non lectae tantum, sed et enarratae erant Scripturae; Midrasch iste mysticus, sive evangelicus Veteris Instrumenti sensus, non minus omnibus innotuit quam ipse sacer textus: et proinde non minus idonea suppeditabat argumenta ad convincendos Judaeos, quam ea quae ex disertissimis sacrarum Litterarum
It is established that this Epistle, which is almost wholly occupied in unfolding the rites of the Synagogue and the mystical senses of the holy Scriptures, is less suited to the capacity of the unlearned multitude, and therefore it is likely that after some time the Church abstained from the public reading of it: which is also done today with some passages of more abstruse subject matter which are contained in the sacred Canon. Yet this I would confidently say, that the more deeply this Epistle is understood, the more acceptable it will be, and will contribute very much to the knowledge of the sacred Letters as well as of the most ancient Fathers. For although the perpetual reference of the Old Testament to the Messiah appears to us as if through a lattice from the touches of the Chaldee Paraphrast and the malicious interpretations of the Talmudic writers and of the Rabbis: yet formerly, when in every Synagogue weekly the Scriptures were not only read, but also expounded, that mystical Midrash, or evangelical sense of the Old Testament, became no less known to all than the sacred text itself: and accordingly supplied arguments no less suitable for convincing the Jews than those which from the most express words of the sacred Letters
Editors' notes and page, col. 672

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vocibus fuissent deducta. Hinc factum est, quod Dominus noster et ejus apostoli, fere passim adversus Judaeos exinde argumenta deprompserint; et si forte aliqua apud auctorem nostrum occurrant quae longius petita videntur, illa ipsa, aut eorum saltem vestigia in Epistolis Paulinis quis poterit reperire.
had been deduced. Hence it came to pass that our Lord and His apostles almost everywhere drew arguments thence against the Jews; and if perhaps some things occur in our author which seem fetched from too far, those very things, or at least traces of them, anyone will be able to find in the Pauline Epistles.
Sed nolumus pertinaci nimis patrocinio S. Barnabae, aut quicunque Epistolae hujus auctor demum
But we do not wish by an overly stubborn defence of St Barnabas, or whoever after all may have been the author of this Epistle,
fuerit, invidiam facere; ne iniquum petendo, eo quod aequum est excidamus. Modica sunt quae in ejus gratiam poscimus, nec, ut puto, facile recusanda: ut nimirum si non ipsi, saltem annis ejus honos habeatur: si non apostolum agnoscamus, eum tamen ceu Patrem revereamur: et demum, si non in Canonem illum recipiendum ducamus, saltem in classicis scriptoribus, pro dignitate quam olim obtinuit apud Ecclesiae scriptores antiquissimos, numeremus.
to stir up ill will; lest by asking what is unfair, we fall short of what is fair. Modest are the things which we ask in his favour, and not, as I think, easily to be refused: namely, that if not to himself, at least to his years honour be paid; if we do not acknowledge him as an apostle, yet we revere him as a Father; and finally, if we do not think him to be received into the Canon, at least we reckon him among the classic writers, in accordance with the dignity which he formerly obtained among the most ancient writers of the Church.
Editors' notes and page, col. 673

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Editors' notes and page, col. 674

Footnotes

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Varia sacra.

Varia sacra.

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