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suppose St. Paul to mean the favour of the apostleship, So Rom. i. 5, "By whom we have received grace and apostleship," that is, the favour of the apostleship. Ch. xii. 3, "For I say, through the grace given to me," meaning the especial favour of the apostleship. And see ch. xv. 15; 1 Cor. xv. 10; Eph. iv. 7, compared with ver. 11. If Barnabas had been an apostle, in the fullest sense of the word, St. Paul would not have said in the above-cited place from the second to the Galatians, "when they perceived the grace given to me," but "when they perceived the grace given to me and Barnabas.' And in the preceding part of the context, particularly in ver. 7, 8, he twice says me, where he would have said us, if Barnabas had been an apostle: for he had been mentioned before, in ver. 1.

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Indeed, in the Acts, where Paul and Barnabas are mentioned together, Barnabas is sometimes first named, Acts xi. 30; xii. 25; xiii. 1, 2; and 7. xiv. 14; xv. 12, 25, which I think not at all strange among persons who were not intent upon precedence: when, too, Barnabas was the elder in years and discipleship. But in several other places Paul is first named, as in Acts xiii. 43, 46; xv. 2, 22, 35, of which no other reason can be well assigned, beside that of Paul's apostleship.

Moreover, wherever they travelled together, if there was an opportunity for discoursing, Paul spake. So at Paphos, in the island of Cyprus, Acts xiii. 6-12. And at Antioch in Pisidia, ch. xiii. 15, 16. See also ch. xiv. 12.

And that Paul was the principal person appears from that early account, after they had been in Cyprus, ch. xiii. 13. "Now when Paul and his company loosed from Paphos, they came to Perga, in Pamphylia."

However, there are some texts, which must be considered by us, as seeming to afford objections.

Acts xiv. 4, "But the multitude of the city was divided. Part held with the Jews, and part with the apostles:" that is, Paul and Barnabas, who were then at Iconium. And afterwards at Lystra, ver. 14, "Which when the apostles Barnabas and Paul heard,"-Here Barnabas is styled an apostle, as well as Paul.

To which I answer, first, both being now together, and meeting with the like treatment, might be called apostles, though only one of them was, properly, so. Secondly, it is not unlikely that Barnabas and Paul are here styled by St. Luke apostles, in regard to what had been done at Antioch, as related by him, ch. xii. 1-4, when by an express

order from heaven, they were sent forth from the church at Antioch, upon a special commission, in which they were still employed. That designation, however solemn, did not make either of them apostles of Christ in the highest sense. It was not the apostolical, which is a general commission. But it was a particular commission, as appears from that whole history, and from what is said at the conclusion of the journey, which they had taken, Acts xiv. 26, " And thence they sailed to Antioch, from whence they had been recommended to the grace of God, for the work which they had fulfilled." Nevertheless, they are not unfitly called apostles upon account of it. So 2 Cor. viii. 13, “Whether any do inquire of Titus, he is my partner, and fellowhelper concerning you: or our brethren be inquired of, they are the messengers of the churches," literally, apostles of the churches," and the glory of Christ." If those brethren, which had been appointed by the churches to go to Jerusalem, with the contributions, which had been made for the relief of the poor saints in Judea, might be called apostles; there can be no doubt, but Paul and Barnabas might be called apostles in regard to the work, to which they had been solemnly appointed by the church at Antioch.

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Again, 1 Cor. ix. 5, 6, "Have we not power to lead about a sister, a wife, as well as other apostles, and as the brethren of the Lord and Cephas? Or I only, and Barnabas, have not we power to forbear working."

Some may think, that Barnabas is here supposed to be an apostle. I answer, that though Barnabas was not an apostle properly, or equally with himself, yet Paul, out of an affectionate respect to his friend, companion, and fellowlabourer, might be disposed to mention him, upon this occasion, in the manner he has done. This is said, supposing all before mentioned to have been apostles of Christ in the highest sense. But, secondly, it is not certain that all, before mentioned, were strictly apostles. It seems to me more likely, that by the brethren of the Lord some are intended, who were not apostles. If so, Paul might reasonably, and without offence, gratify his friendly disposition: and insert here the name of Barnabas, who had shared with him many fatigues and difficulties in the service of the gospel, though he was not an apostle.

I do not therefore discern any good reason from the New Testament, why Barnabas should be reckoned an apostle; but quite otherwise.

* Αποτολοι εκκλησιων,

The sense of the primitive christians is agreeable hereto. Few or none of them have thought Barnabas an apostle.

Clement of Alexandria has quoted Barnabas' five or six times. Twice he calls him apostle. In another place he calls him the apostolic Barnabas, who was one of the seventy, and fellow-labourer of Paul. These are the highest characters, which he intended to give to Barnabas, and what he means, when he calls him apostle, as is fully shown in the place just referred to.

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By Tertullian, as cited by us m formerly, Barnabas is plainly reckoned no more than a companion of apostles. Eusebius, in a chapter concerning those who were disciples of Christ, says: The names of our Saviour's apostles are well known from the gospels: but there is no where ' extant a catalogue of the seventy disciples. However, it is said, that Barnabas was one of them, who is expressly ' mentioned in the Acts, and in Paul's epistle to the Gala'tians.' That learned writer therefore did not know that Barnabas was an apostle. In another place of the same work, his Ecclesiastical History, he quotes a passage from the seventh book of Clement's Institutions, or Hypotoposes, where Barnabas is styled one of the seventy. In his commentary upon Isaiah Eusebius computes fourteen apostles, meaning the twelve and Paul added to them, and equal to them, and James, the Lord's brother, bishop of Jerusalem, whom Eusebius did not think to be one of the twelve. Nor does he here say, that he was equal to them, or Paul. However, from all these places we can be fully assured, that our learned ecclesiastical historian did not so much as⚫ suspect Barnabas to have been an apostle in the highest sense of the word.

Jerom, in the article of Barnabas, in his book of Ecclesiastical Writers, says, hes was ordained with Paul an 'apostle of the Gentiles.' But authors who write in haste, as Jerom often did, do not always express themselves exactly and properly. Jerom did not think that Barnabas was equally an apostle with Paul. This may be concluded from what there follows: He wrote an epistle for the

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m P. 288.

Vol. ii. p. 248. n Volo tamen ex redundantiâ alicujus etiam comitis apostolorum testimonium superducere, idoneum confirmandi de proximo jure disciplinam Magistrorum. Exstat enim et Barnabæ titulus ad Hebræos. Tertull. de Pudicit. cap. 20. p. 741.

κατάλογος μεν εδεις εδαμη φέρεται. H. E. I. 1.cap. xii.

q Comm. in Es. p. 422.

See Vol. iv. p. 464.

VOL. V.

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-Των δε ἑβδομηκοντα μαθητων Λέγεται γε μην εις αυτων Βαρναβας. κ. λ. P L. ii. cap. i. p. 38. D.

See Vol. iv. p. 122, 123.

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'edification of the church, which is read among the apocryphal scriptures.' If Barnabas had been an apostle, strictly speaking, Jerom would not have said, he wrote an epistle for the edification of the church:' which any man might do. Nor would his epistle have been reckoned apocryphal, as Jerom here, and elsewhere calls it. When Jerom says, that Barnabas was ordained with Paul an apostle of the 'Gentiles; it is likely, he refers to the history in Acts xiii. 1-4, of which I have already said all that is needful.

Theodoret, as formerly quoted, says: "The " all-wise 'Deity committed the culture of a barren world to a few 'men, and those fishermen, and publicans, and one tent'maker;' and to the like purpose often: which shows, that he did not reckon Barnabas an apostle in the fullest meaning of the word. If he had, he must have added, ‘ and one Levite.' The same observation may be applied to Chrysostom, who in his many passages showing the wonderful progress of the gospel, often mentions the apostles Peter, a fisherman, and Paul a tent-maker, but never Barnabas a Levite.

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If then Barnabas was not an apostle, an epistle written by him cannot be received as canonical, or a part of the rule of faith forasmuch as no men, beside apostles, have the privilege of writing epistles, or other works, preceptive, and doctrinal, that shall be received by the churches, in that quality. This has been said several times in the course of this work. And I still think it right.

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Mark and Luke, apostolical men, may write histories of our Lord's and his apostles' preaching, and doctrine, and miracles, which shall be received as sacred, and of authority. But no epistles, or other writings, delivering doctrines and precepts, (except only in the way of historical narration,) can be of authority, but those written by apostles.

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Says Jerom of St. John: He was at once apostle, evangelist, and prophet: apostle, in that he wrote letters to the churches as a master: evangelist, as he wrote a book of the gospel, which no other of the twelve apostles did, except Matthew: prophet, as he saw the Revelation in the island Patmos, where he was banished by Domitian.' Frederic Spanheim, in his Dissertation concerning the twelve apostles, readily acknowledgeth this to be one pre

t Ibid.

▾ Vol. iv. p. 560, 561.

Vol. v. p. 22-25.

See apostles in the alphabetical Table of principal matters.

* See Vol. ii. p. 249.

▾ Vol. iv. p. 446, 447.

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rogative of apostles: That they may write epistles, which shall be received as canonical, and of universal and perpetual authority in the church.'

3. Barnabas does not take upon himself the character of an apostle or a man of authority.

Near the beginning of the epistle he says: I therefore, 'not as a teacher, but as one of you, shall lay before you a few things, that you may be joyful.' And somewhat lower: Again, I entreat you, as one of you.'

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He writes as a man who had gifts of the spirit, but not that full measure, which was a prerogative of apostles. He who put the engrafted gift of his doctrine in us, knows, that no man has received [or learned] from me a truer word. But I know, that you are worthy.'

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I shall add a few more very modest expressions, not suitable to an apostle.

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Thus d as much as in me lies, I have written to you with great plainness. And I hope, that according to my ability, I have omitted nothing conducive to your salvation in the present circumstance.'

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In the last chapter: I beseech you: I ask it as a fa'vour of you, whilst you are in this beautiful vessel of the body, be wanting in none of these things.' And still nearer the conclusion. • Wherefore f I have endeavoured 'to write to you, according to my ability, that you might ' rejoice.'

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Upon the whole, this epistle well answers the character given of Barnabas in the Acts, particularly, ch. xi. 24. "He was full of the Holy Ghost." The writer of this epistle had the gift of, the spirit, though not that measure which was peculiar to apostles. "He was full of faith." The writer of this epistle had an earnest zeal for the truth and simplicity of the gospel. He was also "a good man." In this epistle we observe the mildness and gentleness, by

Decimus nobis character apostolicæ veроxnc est potestas scribendi ad ecclesias plures, vel ad omnes, ros katody misois, hujusmodi epistolas, quæ in canonem referri mererentur, id est, quæ forent canonicæ, universalis et perpetuæ in ecclesià auctoritatis. Diss. prima de Apostol. Duod. num. xi. Opp. T. ii. p. 310. Ego autem non tanquam doctor, sed unus ex vobis, demonstrabo pauca, per quæ in plurimis lætiores sitis. Barn. ep. cap. i. b Adhuc et hoc rogo vos tanquam unus ex

vobis. Ib. cap. 4.

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• Οιδεν ὁ την εμφυτον δωρεαν της διδαχης αυτό θέμενος εν ἡμῖν ώδεις γνησιώτερον εμαθεν απ' εμε λόγον. Αλλα οίδα, ότι αξιοι ετε ύμεις. Cap. 9.

Εφ' όσον ην εν δυνατῳ καὶ ἁπλοτητι, δηλώσαι ὑμιν ελπίζει με ἡ ψυχη τη επιθυμια με μη παραλελοιπέναι με τι των ανηκοντων ύμιν εις σωτηρίαν, ενεστ TWTWV. Cap. 17. Ερωτω υμας χαριν αιτωμενος. κ. λ. Cap. 21. Διο μαλλον εσπέδασα γραψαι, αφ' ων ηδυνήθην, εις το ευφραναι υμας. Ibid.

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