Reasons why they

were no Evangeltfts.

First the

of Apoftolical works at Creet is evident by Titus 1.5.0

This fecond fort of Apoftles companions, or Partners, are they whom our Definers account to be Evangelifts, but they give no reafon for it, neither peradventure can any be given, but the following reasons oppofe it...

First, if companions, partners, and fuppliers of the ApoEvangelift ftles places, in conftituting of Churches, ordination of Miniwas a diftin&t fters, &c, were Evangelifts as Evangelifts are Presbyterially defiorder, and fu- ned to be diftinct from, and inferiour to the Apostles, then of periour to conoceffity the Evangelifts were a diftinct order, and fuperiour Prophets, to Prophets, the dangers and inconveniences whereof, have

been fufficiently fhewed already.

gfelel meg - Secondly, if fuch Companions, Partners,and Suppliers of the Secondly, the Apostles places did the aforementioned works, they were not Evangelift is only next Apostles, but of the Apoftolical order, because affigned fuch what ever was officially Apoftolical is thereby allowed unto ceffarily raife them, confequently they were not Evangelifts in the fenfe of him to the A the Definers. This is manifeftly provable,

works as ne

poftolical or- First, by Scripture, which perpetually mentioneth the Apoder "Pistolate, as diftinct from, and ofuperiour unto all other Mini2fters, Luk. 19.1. Luk. 10. 1. Cor. 12. 28. Eph. 4. 11. But ackn diftinction of order confifteth in diftinct works, whereas the Apostles wrought no higher, yea no other works in respect of their offices, then thofe allowed by the Definitions unto the E187037 dr bor vangelifts, viz, of planting, and governing Churches. Befides bib wowwe have exactly fearched the new Teftament, for the original bus in stoof Church-officers, to the joynt miffion of St. Paul and Barnaand obferve where any pairs are folely mentioned, whereof one is called, or reputed to be an Apoftle, the other is likewife foftyled, or by his name,and concurrent operations is adjudged to be an Apoftle: For inftance, Chrift fent forth the Apostles u sortwo, and two by themselves, Mar. 6.7.19 And be called unto "himthetwelve, and began to fend them forth two by tro, and gave them power over unclean spirits. The feventy Difciples he likewife fent forth in couples by themselves, Luk. 10. 1. After, those things the Lord appointed other feventy alfe, and fent them two, and two before his face, into every City, and place whether he himself would come: neither do we any where read of his blending of any two, or more of those diverfe orders. After the Afcenfion this order alfo continues. Thus St. Peter, and St John (both Apoftles) are emitted by the other Apoftles at Jerufalem, to conftitute a Church at Samaria; A&t. 8.

14, 15. I lift not to ingage upon a curious fpeculation, why Chrift yoked his Difciples at their work, what is moft obvious, takes beft with me, to wit, he did it that the burden might lay the steadier,and be born the easier upon conjoyned fhoulders, that couples drawing together might mutually affift one another, and rid and dispatch more work then one could do alone; our enquiry is after the order of fuch affociates, which Scripture hitherto makes parallel, and

quantum ad primum Lug

Barnabas objected to be

36

Secondly,reafon votes with it; to what purpofe ferves order, or wherein doth diverfity of order confift, but in the feparate and divers actions of men of feveral orders; who is chief where Ubi prime all command? Jofeph had been Pharaoh, or more then he, un- occurrit a li- ** lefs the King had referved the Throne out of his large grant of alteri, ibi inquid additum! power unto that Favourite. Gen. 41. 40 Toqueftion whether cipit effe orde two legal discharges of the fame diftinct acts,, Be of one, and the Durand. ad fame order, is, if not to deny order, to exclude them both lib. 4 fentent. from being menibers of it, for there is the fame reason to ad- quaft. 24. mit, or exclude both. I know either order Apoftolical, and Presbyterial, did common works, as Preach, Baptize, &c. In duni 1560. doing whereof, neither encroached upon the others orders or bounds,because both did them of official right. But this is no reafon to continue the furmized difference, and diverfity be- an Evangelist. twixt the Apostles and the Evangelifts, because the Evangelifts are not limited to fuch common works, but impowered to or- By Calvin dain Minifters, and exercife the cenfures, which works are and Marefius. purely, and properly Apoftolical. And let it be noted alfo Non autem that feveral of the Definers fay, they did, thofe works in or over, Barnabas, ut all, or many Churches.. This might fuffice to be fpoken in this point, but Presbyters ram volunt knowing how much the whole weight of their cause refteth up- 48.13.2. on this, how weak foever pillar; labour might and main 48. 14. 14. to uphold it,with what props,or fhots of reafon, or conjecture, cum tamen cowe wil now examin. All confent to the parity of joyntly emitted mes fuit additus Paulo,cen Officers, till the Apoftolate of St. Paul and Barnabas. In whom if we will credit thofe who have nade themfelves our adver- Paulus enim Evangelifta, faries, the antient order is inverted, St. Paul being an Apoftle, preibat in loBarnabas being an Evangelift. This they affirm with fome quendo, unde heat, and fume forth into reviling terms against thofe, who fynecdochines ambo Apoftowith Scripture affirm the contrary. Thus Marefius, he faith. lorum nomine Barnabas was no Apostle, as many would foolishly, or perverfely exprimuntur. collect from A&t. 13.2. A&t. 14. 14. whereas be was added to St. Mares. Syftem. Paul, as his companion, or an Evangelift; for Paul was most for Theol. loc. x5. Se&.44

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12

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colligere, ex

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14. 14

Exceptions

against their

manner of

speaking.

Lin

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ward in speaking, and both were called Apoftles, fynecdochically Quum Lucas because one was an Apoftle. Calvin faith, whereas Luke calleth Barnabam Barnabas an Apoftle be stretcheth the fignification of the word beyond. cum Paulo A- the order inftituted by Chrift, for to speak properly Barnabas was an poftolum vocat nominis figni- Evangelift not an Apoftle.'Tis hard to judge which doth more ap ficationem lon- parant injury, to truth or St. Luke Calvin who faith he speaks. gins extendit, improperly in calling two Church-officers by the fame names, quam ad pri when both were coupled in performance of the fame works: nem quem infti Or Marefius, who fliceth the Evangelifts fingle words in pieces, tuit Chriftus, and makes him, when no reafon can be alledged moving him in fua ecclefia thereunto, to wrap up (what one would think he intended proprie enim for the plaineft hiftorical narratives, in fuch perplexed folds. loquendo, e of figures, as 'tis very difficult (if not impoffible) to undervangelifta fuit non Apoftolus. ftand his meaning. If he writ the Acts at this rate, they are Calu.nd All, not, as he defigned his Gofpel to be, an inftruction for Catechumeni, young raw Chriftians, to ufe, for the confirmati on of their Faith. Luk. 1. 4. That thou maist know the certainty. of those things, wherein thou hast been instructed wees, or wherein thon baft been Cateshifed.) but an exercitation for critical Grammarians to abuse,to a perpetual wrangling, and arbitrary abounding in their own fenfe. And it may equally be faid of Scriptures, as of Ariftotles Book of natural Principles, they were published, as if not publifhed. 'Tis a maxime with Civilians, not to diftinguish where their law doth not diftinguish, and ought it not to be fo among Divines? Admit the contrary, when you charge facriledge upon the Papifts, for ftealing the Cup from the Laity (Scripture admitting them to a participation of both elements 1 Cor. 11. 26, 27, 28.) how... readily may they answer,both elements are mentioned in Scripture Synecdochically. And the Laity ought fo to interpret it, because their Church (which knows the figures in Scripture as well as any private men) hath determined that they have a right, and doth admit them to participate only in one or when you fay, St. Peters now claimed Jurisdiction over the reft of the Apoftles, is of a latter date then the Apoftles time; because the ten as the greater number, and evidentially of the power in the major part fent him, with St. John,to perfect the Church plantation begun by Philip at Samaria, Act. 8. 14,15. they may retort the argument, and fay the ten in St. Peters, abfence (a known Jefuitical contrivance,to rebate the edge of Proteftant inftances againft St. Peters being at all,or fo long as they fay he was at Rome) ent St. John byt St. Peter returning in the

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mean

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reason expen

mean time (leaft fo eminent à fervice thould be done without his concurrence accompanied St. John upon his own authority. And they are both faid to be fent Synecdochically, becaufe one was; or finally when thofe ftains of Chriftian religion,who pretend love to God,but are envious, malicious,and tincharitable; towards their brethren, are reproved for their hypocrifie, and unnaturalness, they may plead Chrifts reduction of all the commandements unto twc, one of love to God, the other of love to our neighbour,but the latter is to be understood Synecdochically, the former of loving God, which according to his own nacure, is fpiritual, and invifible, being the only law performable by thenew creature. But 'tis loft time to trample any longer in this mire; examine we upon what mistakes thofe Authors lead, and leave their party in it. Calvin faith. Otherwife Calvins the word Apoftle is stretched beyond Chrifts primary inftitution, and ded and exorder. Whereby if he understand (I know not what elfe he can ploded. inderftand, or be understood to mean) that Chrift ftrictly confined the Apoftolick office in its inftitution, unto the number oftwelve, fo that never one more was to be added to it: it equally oppugneth St. Pauls Apoftolate,and both he and Barnabas are called Apoftles improperly, the word being ftretched beyond Chrifts primary intendment, for the number of the Apoftles was compleat, Mathias being furrogated into Judas his ftead, long before St. Pauls converfion. Befides what ever Calvin meant by this proof of Barnabas his Evangelizate, he did quia Paulo additus fuenot long continue to have a value for it,and gives fufficient rea- rat ut college fon why any one of an ordinary capacity fhould flight, fcorn, and utrumq;in pu reject it, for in the following words, he adds, Unless because be ri officii grawas added to St. Paul as his collegue, we fet both in the fame degree du ftatuimus. of office, and fo the title Apostle will truly agree to Barnabas. Thele titulus vere in Ita Apoftoli are Calvins reafons for Barnabas his Evangelizate. Marefius Barnabam faith, Paul was most forward in speaking. But this is a meer competet. cracke of words, weak, and frivolous, becaufe, Firft, forward- Galv. ad A. nefs or backwardnefs of fpeaking, is no argument of the impa- 14. 14. rity of Church-officers; If it were,not Chrifts commiffion, and Marefius ordination pursuant to it, but a natural fervour, and readiness his reafon is of utterance would conftitute the highest order of Church-offi- no reafon. cers. Secondly, Marefius his argument for St. Pauls Apoftolate, rather then Barnabas's; or his forwardness of speaking is retorted upon St. Paul, by the Sect-mafters at Corinth to prove him no Apoftle. 2 Cor. 10. 10. they fnarle at his defective uttèrance, as he himself complains, For his letters Jay they are

K 2

4

weighty,

Nifi forte

weighty, and powerful, but his bodily prefence is weak, and his Speech is contemptible. And 2 Cor. 11. 5. 6. He is neceffitated to maintain his equality with the other Apoftles, notwithftanding his rudenefs, or being an Ideot in fpeech. He faith, For I fuppofe, I was not a whit behind the very chiefeft Apostles, for though I be rude in speech is a hiyo yet not in knowledge, but we have been throughly made manifeft among you in all things. Thirdly, Barnabas hath a very high commendation in St. Lukes hiftory, for his grace and ability to minifter the oracles of God, A&t. 11. 23, 24. Who when he (Barnabas read v. 22.) came, and bad feen the grace of God, he was glad, and exhorted them all, that with purpose of heart they would cleave unto the Lord, for ke was a good man, and full of the bly Ghost, and of faith, and much people were added unto the Lord. Befides probably the Apostles firnamed him Barnabas, or the Son of confolation, with relation to his gifts in exhortation, A&t. 4. 36. For let Bar be compounded with the Hebrew nabba, or with the Syriack nabba, either way it as well denotes, a Son of exhortation, as of confolation, or rather a Son of confolation, by exhortation. And the word eos, whereby St. Luke expounds ths name Barnabas, fignifies both official exhortation. Árg. Rom. 12. 8. 1 Tim. 4. 13. and beneficial confolation. 2 Cor. 1. 3. And Barnabas was renowned for both, he was Barnabas, a Son of exhortation by his doctrine, and he was Barnabas a Son of confolation by his charity. Fourthly, let Marefius his praibat in loquendo be referred, not to natural forwardness, but precedency, and power of order, fo that St. Pauls fpeaking before, or when Barnabas held his peace, must be accounted an argument to prove the fuperiority of the ones, and the inferiority of the others offices; By the fame reafon St. Peter was not only fupreme over, but of a diftinct order from the other Apoftles, he very often making ufe of this precedency of difcourfe, Act. proved an A- 1. 15. Act. 2. 14. ver. 37, 38. A&t. 3. 4. ver. 12. Act. 4. 8. A&t. poftle by a 5. 3. ver. 9. A&t. 8. 20. &c.

Barnabas

fixfold Scrip

ny.

f

All prooftherefore of Barnabas his Evangelizate is wanting, ture teftimo- and want we may long enough, when fuch eminent perfons as Calvin and Marefius, can bring no better. But we have proof fufficient for his Apoftolate, St. Luke richly furnishing us, with a fourfold teftimony, and St. Paul with a double. St. Luke witneffeth;

Videtur a

liquatenus
adjungendus

Barnabas.
Bex. ad Eph.

4.11.

Firft, that Barnabas, and St. Paul, were at the same time feparated to the fame work by one Revelation, and impofiti

on

1