brought him fourth, and after exquifite Tortures ftoned him to Death: He was buried by his Kinsman Mark in a Cave not far diftant from the City. The Remains of his Body are faid 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 Breaft.

Q. What Writings did St. Barnabas leave behind bim ?

Eccl.

A. Only one Epiftle, which all the Ancients attributed to him as the Author. And though St. Jerome calls it Apocryphal, yet by that is to Hieron.de be understood only that it was not admitted Script. into the Canon of the Church. The main Defign of it is to fhew, that the Chriftian Religion hath fuperfeded the Rites and Ufages of the Mofaick 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 reprefents thofe particular Sins and Vices which exclude Men from the Kingdom of God; he clofes the Whole with preffing Christians to live fo that they may be bleffed to all Eternity.

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

A. To defpife Eafe, and even Life itself, when we have any happy Opportunity of propagating Chriftian Knowledge, and to rejoice in any Succefs of that Nature. To compaflio

Y 2

nate

nate 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 Neceffities are great and preffing, to abridge ourselves of fome Conveniencies, rather than fuffer them to be oppreffed with Want. To remember what Belief and Practice is implied in the venerable Name of a Chriftian, and to depart from all Iniquity, left we forfeit our Intereft 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 fince Men are fubject 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 fmall Degree of Perfection. Q. How are Civil Differences to be managed among Chriftians ?

A. We ought never to profecute any Civil Difference purely upon the Account of Revenge, when there is no Profpect of compenfating our own Lofs; nay we ought rather to recede from our own Right in fmall Matters, and exercife our Patience, than expofe 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, left we contract Guilt in the Purfuit of it; by delaying of Juftice, by any Arts of circumventing our Adverfary, or by fuggefting falfe Pleas, only to procure Time, and make the Suit expenfive 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

to an Adverfary, who is ftill our Neighbour, and ought to be treated as fuch.

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

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 thofe that oppofe us; because if they are under the Power of Error, they are Objects of Chriftian Compaffion, and are made unfit to receive the Impreffion 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 Converfation, and therefore are indecent to be used in Writing. Without detracting from the real Worth of our Adverfaries, and charging them with believing Confequences which we know they abhor. Without ever fuffering our Paffions to vent themselves under a Pretence of Zeal for God's Glory, but to give an Account of our Faith, with that Meeknefs that governs the unreasonable Sallies of Anger, and, with that Fear which makes us cautious not to tranfgrefs thofe Rules of Charity which we are obliged to obferve towards our Neighbour.

The PRAYERS.

T.

Gifts of

Lord God Almighty, who didft endue thy For the holy Apoftle Barnabas with fingular Gifts manifold of the Holy Ghoft; leave me not, I befeech God. thee, deftitute of thy manifold Gifts, nor yet of

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Grace

For the

Love of
God, and

Grace to use them always to thy Honour and
Glory, through Jefus Christ our Lord. Amen.

II.

Almighty God, who alone canft order the unruly Wills and Affections of finful his Laws. Men; grant unto thy Servant that I may love the Thing which thou commandest, and defire that which thou doft promife; that fo among the fundry and manifold Changes of the World, my Heart may furely there be fixed, where true Joys may be found, through Jefus Chrift our Lord. Amen.

For Chri

ftian Cha

rity.

III.

God, haft

all Men, and hateft nothing that thou haft made; teach me from the Example of thy Goodness, and the Senfe of my own Unworthinefs, 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 Occafions to contribute to the Relief of their bodily Neceffities, that they may fhare with me in the good Things thou haft bestowed upon me. And let me fo improve all thofe Talents, of any Kind, thou haft intrufted me with, for their Advantage, that I may be able to give a good Account of my Stewardship when the great Judge fhall appear, the Lord Jefus Chrift. Amen.

IV. GIVE

G

IV.

Christian

cute.

IVE me, O Lord, that Wisdom from For a above that is peaceable, and gentle, and Spirit, eafy to be intreated: That I may never profe-when cute my Neighbour to gratify the unreasonable obliged to Paffions of my own corrupt Nature; nor take go to Law, Delight in his Sufferings, when I can have no or profeother Recompence from his Punishment: Make me willing rather to fuffer fome Injuries, than expose myself to thofe Evils and Temptations that I am liable to in procuring legal Satisfaction: And whenever I am engaged in fuch Difputes, grant me, O Lord, the Help of thy Grace, that I may ever contend for Right more than Victory; that no Profit or Advantage may prevail upon me to tranfgrefs the Laws of Juftice and Charity, nor provoke me to any unchristian Behaviour against my Adversary; but that in all Profecutions I may preferve a charitable and equitable Difpofition. And thou, O God, who art never wanting to thofe that seek thee with an upright Mind, arm me with Meeknefs and Fear in all thofe Debates that relate to thy holy Truth; that I may fincerely defire That may always prevail, and that I may never facrifice Brotherly Love and Christian Charity in the Defence of it, knowing that the Wrath of Man worketh not the Righteoufnefs of God: Grant this, O Lord, for Jefus Chrift his Sake. Amen、