. Les livres apocryphes du Nouveau Testament, étant tous les évangiles, épîtres, et autres pièces qui existent maintenant attribuées dans les quatre premiers siècles à Jésus Christ, ses apôtres, et leurs compagnons, non inclus. ich est à l'intérieur ; et themale avec la femelle, la mâle, la femelle ou la femelle. 2 maintenant, deux sont un. Quand la vérité se velle l'une à l'autre, et il y a (sans hypocrisie) une âme dans deux corps: 3 et ce qui est sans asque qui est à l'intérieur;—il meansthis: Il appelle l'âme qui se fait à l'intérieur, et le corps qui se fait sans. Comme le thybody apparaît donc, alors laissez votre âme assiégée par son bon vou

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. The apocryphal books of the New Testament, being all the gospels, epistles, and other pieces now extant attributed in the first four centuries to Jesus Christ, His apostles, and their companions, not included. ich is within ; and themale with the female, neithermale nor female. 2 Now two are one. when wespeak the truth to each other, and there is (without hypocrisy)one soul in two bodies: 3 And that which is without asthat which is within;—He meansthis: he calls the soul that whichis within, and the body that whichis without. As therefore thybody appears, so let thy soul beseen by its good works. 4 And the male with the femaleneither male nor female;—Hemeans this; he calls our angerthe male, our concupiscence thefemale. 5 When therefore a man iscome to such a pass that he issubject neither to the one northe other of these (both of which, through the prevalence of cus-tom, and an evil education, cloudand darken the reason, ) 6 But rather, having dispelledthe mist arising from them, andbeing full of shame, shall by re-pentance have united both hissoul and spirit in the obedience ofreason ; then, as Paul says, thereis in us neither male nor female. 1 See I. Clement, chap. x. alCor. ii. 9. 144. < Ui The GENERAL EPISTLE OF BARNABAS. [Barnabas was a companion and fellow-preacher with Paul. This Epistlelays a greater claim to canonical authority than most others. It hasbeen cited by Clemens Alexandrinus, Origen, Eusebius, and Jerome, and many ancient Fathers. Cotelerius affirms that Origen and Jeromeesteemed it genuine and canonical; but Cotelerius himself did notbelieve it to be either one or the other; on the contrary, he supposesit was written for the benefit of the Ebionites (the christianized Jews, )who were tenacious of rites and ceremonies. Bishop Fell feared to ownexpressly what he seemed to be persuaded of, that it ought to be treatedwith the same respect as several of the books of the present canon. Dr.Bernard, Savilian professor at Oxford, not only believed

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