persons to whom he writes: forasmuch as they had seen them. And since God was now only forsaking them, this epistle was written, whilst the Jewish people were under great afflictions; between the time of the destruction of Jerusalem, and the reduction of the remaining cities of Judea, of which Josephus has given an account, after the taking and burning of the temple. So that, whether this epistle be Barnabas's or not, it was written by some zealous christian of that" time. And he thought fit, I suppose, to improve that opportunity for abating the extreme veneration for the Jewish law, which was so prejudicial to true christianity.

Any one who reads this epistle, with but a small degree of attention, will perceive in it many Pauline phrases and reasonings. To give the character of the author of it in one word: he resembles St. Paul, as his fellow-labourer, without copying him.

I shall quote it as being probably Barnabas's, and certainly ancient, written soon after the destruction of Jerusalem by Titus; most likely in the year of our Lord 71, or 72. And, as it is not a part of the canon of the New Testament, I have a right to make the best use of it I am able for supporting the authority of these books, and the credit of the doctrine and facts delivered in them. We may be obliged, before we have done, to consider, what pretensions this epistle has to be a part of the canon of the New Testament: but there is no necessity for us to enter into that inquiry at present; and it may be done to better advantage hereafter.

This epistle was written in Greek. But the four first chapters or sections, and a part of the fifth, are wanting in the Greek copies. It is however entire in an ancient Latin version.

In the epistle of Barnabas there is not any express mention of any book of the New Testament.

But there is in it a text or two of the New Testament, with a mark of quotation prefixed: and the words of several other texts are applied by him; and to some others he may be supposed to allude.

t Vid. Jos. de B. J. 1. vii. c. 6. et seq.

" Dr. Mill, Prolegom. n.

144. says it was written about the year 70. and A. B. Wake, somewhat after the destruction of Jerusalem.

QUOTATIONS.

NEW TESTAMENT. I. Matt. xvi. 24. "If any man will come after me, let him deny himself, and take up his cross and follow me.'

BARNABAS.

I. Ch. vii. So they, saith he, who will see me, and obtain my kingdom, must receive me with many afflictions and sufferings.'

This is plainly a quotation, though perhaps not designed for an exact quotation of the words of any text, but only of the sense. It is impossible to say, what particular text of the New Testament he refers to: but it is probable he refers to some such as that I have set over against this passage. This seems to me more likely than the words of Paul and Barnabas, Acts xiv. 22. And that we must through much tribulation enter into the kingdom of God." See below n. xxii.

N. T.

II. Matt. xx. 16. "Soy the last shall be first, and the first last: for many be called, but few chosen."

Ch. xxii. 14. "For many are called, but few are chosen."

BARNABAS.

II. Ch. iv. 'Let us therefore beware, lest it should happen to us, as it is written : "There are many called, few chosen."

This is generally allowed by learned men to be a reference to St. Matthew's Gospel. And it is a very remarkable one, being made in that form of quotation, which was used by the Jews, when they cited their sacred books: "It is written."

We meet with in this epistle the exact words of several texts, without any marks of quotation: and there may be thought to be allusions to some others.

Words of the New Testament, or allusions to them.

N. T.

III. Matt. v. 42. " Givea to him that asketh thee."

Luke vi. 30. "Give tob

every man that asketh thee.”

IV. Matt. ix. 13. "Ford

BARNABAS.

III. Ch. xix. Give to every one that asketh thee.' ·

IV. Ch. v. 'That he might

Ουτω, φησιν, οι θελοντες με ιδειν, και αψαθαι με της βασιλειας, οφείλεσι θλιβέντες και παθόντες λαβειν με.

δε εκλεκτοι.

* Πολλοι γαρ εισι κλητοι, ολιγοι 2 Adtendamus ergo, ne forte, sicut scriptum est, multi

N. T.

BARNABAS.

show, that "he came not to call the righteous but sinners to repentance.'

999

I am not come to call the righteous, but sinners to repentance.' In St. Matthew's gospel, these words are spoken by Christ in answer to the reflections made on his eating with publicans and sinners at Matthew's house after he had called him to follow him, as one of his apostles. And Barnabas says here, That Christ chose for his apostles, who were 'to preach his gospel, men who were great sinners, that he might show that he came not to call,' &c.

6

It ought to be observed however, that the same thing is said, Mark ii. 17, and Luke v. 32, and upon the same occasion. This therefore renders it doubtful, which gospel he refers to and it may be questioned, whether he refers at all to any written gospel.

N. T.

V. Matt. xxii. 43, 44. "He saith unto them, how then doth David in spirit call him Lord, saying: The Lord said to my Lord, sit thou on my right hand, until I make thine enemies thy footstool." See Psalm cx. 1.

VI. Matt. xxiv. 22. “And except those days should be shortened, there should no flesh be saved: but for the elect's sake those days shall be shortened."

BARNABAS.

These two last passages I have put down, that it might not be thought I had overlooked them: but I do not think them very material. Barnabas, or whoever wrote this epistle, was able to make use of divers arguments from the Old Testament, found now in the gospels, without having his eye to any written gospel.

N. T.

VII. Matt. xxv. 5. "While the bridegroom tarried, they all slumbered and slept, 6. And at midnight there was a cry made: The bridegroom

BARNABAS.

VII. Ch. iv. Take heed, lest at any time sitting still now that we are called, we fall asleep in our sins, and the wicked one getting power

f See Jones's New and Full Method, &c. Part III. p. 21, 24. His arguments to prove, that in these two places Barnabas refers to St. Matthew's gospel.

N. T. cometh-10. And while they went to buy, the bridegroom came, and they that were ready went in with him to the marriage, and the door was shut."

BARNABAS.

over us, stir us up, and shut us out of the kingdom of the Lord.'

It is not unlikely, that here is an allusion to the parable of the ten virgins. But we have here the only old Latin translation of this epistle: for which reason this passage appears with disadvantage.

N. T.

VIII. Matt. xxvi. 31. "For it is written [viz. Zech. xiii. 7.] I will smite the shepherd, and the sheep of the flock shall be scattered abroad."

IX. Acts x. 42. "That it is he which was ordained of God to be the judge of quick and dead."

2 Tim. iv. 1. “" I charge thee before God, and the Lord Jesus Christ, who shall judge the quick and the dead."

1. Pet. iv. 5. "Who shall give account to him that is ready to judge the quick and the dead."

BARNABAS.

VIII. Ch. v. • When I shall smite the shepherd, then the sheep of the flock shall be scattered abroad.'

IX. Ch. vii. If therefore the Son of God, who is the Lord of all, and "shall judge the quick and the dead," hath suffered,

It is not possible to say, what text he refers to, though that in Timothy has the same words. But perhaps there is no proof that he refers to any. This was an article well known to every common christian, whereas this writer (whoever he be) was able to teach the christian religion, and that without respect to any written gospels or epistles. BARNABAS.

N. T.

X. Rom. ix. 10, 11, 12. "And not only this, but when Rebekah had conceived by one, even by our father Isaac, (for the children not being yet born-) it was said unto

X. Ch. xiii. Barnabas argues, that the followers of Jesus are the people of God. • But let us inquire, says he, whether this people be the heir, or the former: and wheSee Jones as before, p. 22, 23. h Και μελλοντος κρινειν ζώντας και νεκρες. Το μελλοντος κρίνειν ζωντας και νεκρες.

i

her, The elder shall serve the ther the covenant belong to younger."

St. Paul's argument, Gal. iv. 22-31, might be compared with these arguments of Barnabas, especially the former of them. But I do not suppose these passages contain a reference to any of St. Paul's epistles, though they greatly illustrate them.