Q. In what Manner was this Designation to the Service of the Church, performed?

A. Fasting and Prayer preceded, and then Im- Ver. 2. position of Hands: An ancient Ceremony, transferred from the Jews into the Christian Church, in ordaining Guides, and Ministers of Religion, and which hath been so used through all Ages to this Day. Q. Where did St. Barnabas, being joined with St. Paul, preach the Gospel?

A. At Cyprus, his native Country, where at Acts xiii. ♦. Paphos, a remarkable City of that Island for the Worship of Venus, the Governor, Sergius Paulus, was converted. They sailed from thence to Pergia in Pamphylia, where Mark, his Kinsman, and their Companion, left them, discouraged by the Dangers they met with. After three Years Travel through the Lesser Asia, with various Success, preaching the Gospel to several Cities, they returned again to Antioch in Syria.

Q. Why is it supposed that the Men of Lystra com- Acts v. pared St. Barnabas to Jupiter their sovereign Deity? 13.

A. Either because of his Age, or for the Gravity and Comeliness of his Person, being, as Antiquity represents him, of a very venerable Aspect.

Q. How did St. Barnabas carry himself in the Controversy between the Jewish and Gentile Converts?

A. He at first opposed the Judaizers with great Acts xv. 2. Vigour, and went with St. Paul to consult the Church at Jerusalem, where that Matter was deter mined by a Synodical Decree of the Apostles and Elders; but afterwards being drawn aside by the Conduct of St. Peter, he dissembled his Christian Gal. ii. 13. Liberty, to please the Jewish Converts, which his Companion St. Paul reproved him in.

Q. What was the Occasion of the Contest between St. Paul and St. Barnabas ?

A. These two holy Men having agreed to visit Acts xv. the Churches they had planted in Asia, St. Barnabas 37, &c. proposed the taking his Kinsman Mark along with them; St. Paul refused to consent to it, because in

1

Acts xv.

39, &c.

R ST. BARNABAS THE APOSTLE.

their former Travels, Mark had consulted too much his own Ease and Safety, and had left them at Pamphylia.

Q. What was the Issue of this Dispute?

A. That after a joint Labour in their Ministry, for several Years, the Contention was so sharp between them, that they parted. St. Paul, with Silas, went to the Churches of Syria, and Cilicia, and St. Barnabas, with Mark, to his own Country, Cyprus.

Q. How did the Providence of God make the Separation of these Apostles turn to the Benefit of the Church?

A. By making Christianity thereby become more diffusive than if they had still continued together: and that Mark, by St. Paul's Severity, was brought to a Sense of his former Indifference in the Work of the Gospel, and became so useful a Minister of Christ, that he deserved not only to be a Companion of St. Paul, but received from him a high Tes2 Tim. iv. timony of his Zeal, that he was profitable to him for the Ministry.

11.

Q. What became of St. Barnabas after this?

A. The Scriptures are silent concerning it. Some Writers say he went into Italy, and preached the Gospel at Rome, and founded a Church at Milan; though it is most probable he spent the Remainder of his Life at Cyprus, in converting his own Countrymen the Jews; as may be guessed from the Epistle he writ, which seems manifestly designed for their Benefit.

Q. Where did he suffer Martyrdom?

A. It is thought at Salamis, a City in the Island of Cyprus; whither some Jews, being come from Syria, set upon him as he was disputing in the Synagogue; in a Corner whereof they shut him up till Night, whence they brought him forth, and after exquisite 3 Tortures, stoned him to Death: He was buried by his Kinsman Mark in a Cave not far distant from the City. The Remains of his Body are said to be discovered in the Reign of Zeno the Emperor, A. C.

485; and St. Matthew's Gospel, written in Hebrew by St. Barnabas's own Hand, lying upon his Breast. Q. What Writings did St. Barnabas leave behind him?

de Scrip

A. Only one Epistle, which all the Ancients attri-, buted to him as the Author. And though St. Je-Hieron. rome calls it Apocryphal, yet by that is to be under-ge stood only that it was not admitted into the Canon of the Church. The main Design of it is to shew, that the Christian Religion had superseded the Rites and Usages of the Mosaic Law. The latter Part of it contains an useful and excellent Exhortation, managed under the Notion of two Ways, the one of Light, the other of Darkness; the one under the Conduct of the Angels of God, the other under the Guidance of the Angels of Satan. The Way of Light is a Summary of what a Christian is to do, that he may attain eternal Happiness: and the Way of Darkness represents those particular Sins and Vices which exclude Men from the Kingdom of God; he closes the Whole with pressing Christians to live so, that they may be blessed to all Eternity.

Q. What may we learn from the Observation of this Festival?

A. To despise Ease, and even Life itself, when we have any happy Opportunity of propagating Christian Knowledge, and to rejoice in any Success of that Nature. To compassionate the Infirmities of our Brethren, whose Zeal moves in a low Sphere. To be ready to contribute to the Relief of our Fellow Christians; and when their Necessities are great and pressing, to abridge ourselves of some Conveniencies, rather than suffer them to be oppressed with Want. To remember what Belief and Practice is implied in the venerable Name of a Christian, and to depart from all Iniquity, lest we forfeit our Interest in that Faith. To have a greater Regard to the Rule and Measure of our Duty, than the Example of the best Men, by whom we ought not to be influenced to do any Thing we think bad. That since

"

Men are subject to different Thoughts in particular Matters, to avoid all Subjects of Strife and Contention; or to maintain Debates without Breach of Charity, which requireth no small Degree of Perfection.

Q. How are Civil Differences to be managed among Christians?

A. We ought never to prosecute any Civil Difference purely upon the Account of Revenge, when there is no Prospect of compensating our own Loss; nay, we ought rather to recede from our own Right in small Matters, and exercise our Patience, than expose ourselves to the Evils and Temptations of going to Law. But when the Matter is of Weight and Importance, we must be watchful over ourselves, lest we contract Guilt in the Pursuit of it; by delaying of Justice, by any Arts of circumventing our Adversary, or by suggesting false Pleas, only to procure Time, and make the Suit expensive and vexatious; by envying any Good, or rejoicing at any Evil that happens to him. All which are against that Justice and Charity which we owe to an Adversary, who is still our Neighbour, and ought to be treated as such.

Q. How ought Religious Differences to be debated among Christians?

A. With a greater Regard to the Discovery of Truth, than to the establishing a Reputation for Learning and Knowledge. Without throwing Scorn and Contempt upon those that oppose us; because, if they are under the Power of Error, they are Objects of Christian Compassion, and are made unfit.' to receive the Impression of good Arguments, by being prejudiced and provoked by ill Treatment. Without railing and injurious Reflections, which no Way concern the Cause, and which are by good Manners banished Conversation, and therefore are indecent to be used in Writing. Without detracting from the real Worth of our Adversaries, and charging them with believing Consequences which we

know they abhor. Without ever suffering our Passions to vent themselves under a Pretence of Zeal for God's Glory, but to give an Account of our Faith, with that Meekness that governs the unreasonable Sallies of Anger; and with that Fear which makes us cautious not to transgress those Rules of Charity which we are obliged to observe towards our Neighbour.

THE PRAYERS.

I.

manifold

O LORD God Almighty, who didst endue thy For the holy Apostle Barnabas with singular Gifts of the Gifts of Holy Ghost; leave me not, I beseech thee, desti-God. tute of thy manifold Gifts, nor yet of Grace to use them always to thy Honour and Glory, through Jesus Christ our Lord. Amen.

II.

Love of

O ALMIGHTY God, who alone canst order the For the unruly Wills and Affections of sinful Men; grant God and unto thy Servant that I may love the Thing which his Laws. thou commandest, and desire that which thou dost promise; that so among the sundry and manifold Changes of the World, my Heart may surely there be fixed, where true Joys are to be found, through Jesus Christ our Lord. Amen.

III.

tian Cha

ALMIGHTY God, who hast Compassion upon For Chrisall Men, and hatest nothing that thou hast made ; rity. teach me from the Example of thy Goodness, and the Sense of my own Unworthiness, to have a tender Regard to the Weakness and Frailties of my Brethren; to make the best Construction of all their Actions; to interpret all doubtful Things to their Advantage; and charitably to bear with their apparent Infirmities. Make me ready upon all Occasions