Antiquitates apoitolicæ, or, The history of the lives, acts and martyrdoms of the holy apostles of our Saviour and the two evangelists SS. Mark and Lvke to which is added an introductory discourse concerning the three great dispensations of the church, patriarchal, Mosiacal and evangelical : being a continuation of Antiquitates christianæ or the life and death of the holy Jesus / by William Cave ...

THE INTRODUCTION.

Christs faithfulness in appointing Officers in his Church. The dignity of the Apo∣stles above the rest. The importance of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The nature of the Apostolick Office considered. Respect had in founding it to the custom among the Jews. Their Apostoli, who. The number of the Apostles limited. Why twelve, the several conjectures of the Ancients. Their immediate election. Their work wherein it consisted. The Universality of their Commission. Apo∣stolical Churches, what. How soon the Apostles propagated Christianity through the World. An argument for the Divinity of the Christian Religion inferr'd thence. The power conveyed to the Apostles, equally given to all. Peter's su∣periority over the rest disprov'd both from Scripture and Antiquity. The Apo∣stles how qualified for their Mission. Immediately taught the Doctrine they delivered. Infallibly secur'd from Error in delivering it. Their constant and familiar converse with their Master. Furnished with a power of working Miracles. The great evidence of it to prove a Divine Doctrine. Miracu∣lous powers conferr'd upon the Apostles particularly considered. Prophecy, what, and when it ceas'd. The gift of discerning Spirits. The gift of Tongues. The gift of Interpretation. The unreasonable practice of the Church of Rome in keeping the Scripture and Divine Worship in an Unknown Tongue. The gift of Healing: Greatly advantageous to Christianity. How long it lasted. Pow∣er of Immediately inflicting corporal punishments; and the great benefit of it in those times. The Apostles enabled to confer miraculous powers upon others. The Duration of the Apostolical Office. What in it extraordinary, what ordi∣nary. Bishops in what sence styled Apostles.

1. JESUS CHRIST, the great Apostle and High-Priest of our Profession, being appointed by God to be the Supreme Ruler and Governor of his Church, was, like Moses, faithful in all his house: but with this honourable advantage, that Moses was faith∣ful as a servant, Christ as a Son over his own house, which he erected, established and governed with all possible care and diligence. Nor could he give a greater instance either of his fidelity towards God, or his love and kindness to the Souls of men, than that after he had purchas'd a Family to himself, and could now no lon∣ger upon earth manage its interests in his own person, he would not return

back to Heaven, till he had constituted several Orders of Officers in his Church, who might superintend and conduct its affairs; and according to the various circumstances of its state, administer to the needs and exigencies of his Family. Accordingly therefore he gave some Apostles, and some Pro∣phets,* 1.1 and some Evangelists, and some Pastors and Teachers, for the perfecting of the Saints, for the work of the Ministery, for the edifying of the body of Christ; till we all come into the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ. The first and prime Class of Officers is that of Apostles: God hath set some in the Church, first Apostles, secondarily Prophets, &c. First Apostles, as far in office as honour before the rest, their election more immediate, their commission more large and comprehensive, the powers and priviledges wherewith they were furnished greater and more honourable: Prophecy, the gift of Miracles, and expelling Daemons, the order of Pastors and Teachers were all spiritual powers, and ensigns of great authority, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, says * 1.2 Chrysostom, but the Apostolick eminency is far greater than all these, which therefore he calls a spiritual Consulship, an Apostle ha∣ving as great preheminence above all other officers in the Church, as the Consul had above all other Magistrates in Rome. These Apostles were a few select persons whom our Lord chose out of the rest, to devolve part of the Government upon their shoulders,* 1.3 and to depute for the first planting and setling Christianity in the World: He chose twelve, whom he named Apostles: of whose Lives and Acts being to give an Historical account in the following work, it may not possibly be unuseful to premise some general remarks con∣cerning them, not respecting this or that particular person, but of a general relation to the whole, wherein we shall especially take notice of the impor∣tance of the word, the nature of the imployment, the fitness and qualification of the persons, and the duration and continuance of the Office.

II. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or sent, is among ancient Writers applied ei∣ther to things, actions, or persons. To things; thus those Dimissory letters that were granted to such who appeal'd from an Inferiour to a Superiour Ju∣dicature, were in the language of the * 1.4 Roman Laws usually called Apostoli: thus a Packet-boat was styled, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because sent up and down for advice and dispatch of business: thus though in somewhat a different sence, the lesson taken out of the Epistles is in the Ancient Greek ‖ 1.5 Liturgies called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because usually taken out of the Apostles Writings. Some∣times it is applied to actions, and so imports no more than mission, or the very act of sending; thus the setting out a Fleet, or a Naval expedition was wont to be called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so * 1.6 Suidas tells us, that as the persons design∣ed for the care and management of the Fleet were called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so the very sending forth of the Ships themselves, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, were styled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Lastly, what principally falls under our present consideration, it is applied to persons, and so imports no more than a messenger, a person sent upon some special errand, for the discharge of some peculiar affair in his name that sent him.* 1.7 Thus Epaphroditus is called the Apostle or Messenger of the Philippians, when sent by them to S. Paul at Rome: thus Titus and his Companions are styled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Messengers of the Churches. So our Lord; he that is sent, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an Apostle or Messenger is not greater than him that sent him. This then being the common notion of the word, our Lord fixes it to a particular use, applying it to those select persons, whom he had made choice of to act by that peculiar authority and commission, which he had deriv'd upon them. Twelve, whom he also named Apostles; that is, Com∣missioners, those who were to be Embassadors for Christ, to be sent up

and down the World in his name, to plant the Faith, to govern and super∣intend the Church at present, and by their wise and prudent settlement of affairs, to provide for the future exigencies of the Church.

III. The next thing then to be considered is the nature of their Office; and under this enquiry we shall make these following remarks. First, it is not to be doubted but that our Lord in founding this Office had some respect to the state of things in the Jewish Church, I mean not only in general, that there should be superiour and subordinate Officers, as there were superiour and inferiour Orders under the Mosaic dispensation; but that herein he had an eye to some usage and custom common among them. Now among the Jews as all Messengers were called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Apostles,* 1.8 so were they wont to dispatch some with peculiar letters of authority & Commission, where∣by they acted as Proxies and Deputies of those that sent them, thence their Proverb, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 every man's Apostle is as himself, that is, whatever he does is look'd upon to be as firm and valid, as if the person himself had done it. Thus when Saul was sent by the Sanhedrim to Damascus to apprehend the Jewish converts, he was furnished with letters from the High-Priest, enabling him to act as his Commissary in that matter. Indeed * 1.9 Epiphanius tells us of a sort of persons called Apostles, who were Assessors and Counsellors to the Jewish Patriarch, constantly attending upon him to advise him in matters pertaining to the Law, and sent by him (as ‖ 1.10 he intimates) sometimes to in∣spect and reform the manners of the Priests and Jewish Clergy, and the irre∣gularities of Country-Synagogues, with commission to gather the Tenths and First-fruits due in all the Provinces under his jurisdiction. Such Apostles we find mention'd both by * 1.11 Julian the Emperor in an Epistle to the Jews, and in a Law of the Emperor ‖ 1.12 Honorius, imploy'd by the Patriarch to ga∣ther once a year the Aurum Coronarium or Crown-Gold, a Tribute annually paid by them to the Roman Emperors. But these Apostles could not under that notion be extant in our Saviour's time; though sure we are there was then something like it, * 1.13 Philo the Jew more than once mentioning the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the sacred messengers annually sent to col∣lect the holy treasure paid by way of First-fruits, and to carry it to the Tem∣ple at Jerusalem. However our Lord in conformity to the general custom of those times, of appointing Apostles or Messengers, as their Proxies and Deputies to act in their names, call'd and denominated those Apostles, whom he peculiarly chose to represent his person, to communicate his mind and will to the World, and to act as Embassadors or Commissioners in his room and stead.

IV. Secondly, We observe that the persons thus deputed by our Saviour were not left uncertain, but reduced to a fixed definite number, confin'd to the just number of Twelve: he ordained twelve that they should be with him.* 1.14 A number that seems to carry something of mystery and peculiar design in it, as appears in that the Apostles were so careful upon the fall of Judas im∣mediately to supply it. The Fathers are very wide and different in their con∣jectures about the reason of it. * 1.15 S. Augustine thinks our Lord herein had respect to the four quarters of the World, which were to be called by the preaching of the Gospel, which being multiplied by three (to denote the Trinity, in whose name they were to be called) make Twelve. ‖ 1.16 Tertullian will have them typified by the twelve fountains in Elim, the Apostles being sent out to water and refresh the dry thirsty World with the knowledge of

the truth; by the twelve precious stones in Aaron's breast-plate, to illumi∣nate the Church, the garment which Christ our great High-Priest has put on; by the twelve stones which Joshua chose out of Jordan to lay up within the Ark of the Testament, respecting the firmness and solidity of the Apo∣stles Faith, their being chosen by the true Jesus or Joshua at their Baptism in Jordan, and their being admitted in the inner Sanctuary of his Covenant. By others we are told that it was shadowed out by the twelve Spies taken out of every Tribe, and sent to discover the Land of Promise: or by the twelve gates of the City in Ezekiel's vision; or by the twelve Bells appendant to A∣aron's garment, * 1.17 their sound going out into all the World, and their words unto the ends of the Earth. But it were endless, and to very little purpose to reck∣on up all the conjectures of this nature, there being scarce any one number of Twelve mentioned in the Scripture, which is not by some of the Ancients adapted and applied to this of the Twelve Apostles, wherein an ordinary fancy might easily enough pick out a mystery. That which seems to put in the most rational plea is, that our Lord pitched upon this number, in con∣formity either to the twelve Patriarchs as founders of the twelve Tribes of Israel, or to the twelve 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or chief heads, as standing Rulers of those Tribes among the Jews, as we shall afterwards possibly more particularly * 1.18 remark. Thirdly, these Apostles were immediately called and sent by Christ himself, elected out of the body of his Disciples and followers, and receiv'd their Commission from his own mouth. Indeed Matthias was not one of the first election, being taken in upon Judas his Apostasie after our Lord's Ascension into Heaven. But besides that he had been one of the se∣venty Disciples, called and sent out by our Saviour, that extraordinary de∣claration of the Divine will and pleasure that appeared in determining his election, was in a manner equivalent to the first election. As for S. Paul, he was not one of the Twelve,* 1.19 taken in as a supernumerary Apostle, but yet an Apostle as well as they, and that not of men, neither by man, but by Jesus Christ, as he pleads his own cause against the insinuations of those Impostors who traduced him as an Apostle only at the second hand; whereas he was immediately call'd by Christ as well as they, and in a more extraordinary manner; they were called by him, while he was yet in his state of mean∣ness and humiliation, he, when Christ was now advanced upon the Throne, and appeared to him encircled with those glorious emanations of brightness and majesty, which he was not able to endure.

V. Fourthly, The main work and imployment of these Apostles was to preach the Gospel, to establish Christianity, and to govern the Church that was to be founded, as Christ's immediate Deputies and Vicegerents: they were to instruct men in the doctrines of the Gospel, to disciple the World, and to baptize and initiate men into the Faith of Christ; to constitute and ordain Guides and Ministers of Religion, persons peculiarly set a-part for holy ministrations, to censure and punish obstinate and contumacious offen∣ders, to compose and over-rule disorders and divisions, to command or coun∣termand as occasion was, being vested with an extraordinary authority and power of disposing things for the edification of the Church. This Office the Apostles never exercised in its full extent and latitude during Christ's resi∣dence upon Earth; for though upon their election he sent them forth to Preach and to Baptize, yet this was only a narrow and temporary imploy∣ment, and they quickly returned to their private stations, the main power being still executed and administred by Christ himself, the complete exercise whereof was not actually devolved upon them, till he was ready to leave the World:* 1.20 for then it was that he told them, as my father hath sent me, even so

send I you; receive ye the Holy Ghost; whose soever sins ye remit, they are re∣mitted, and whose soever sins ye retain, they are retained. Whereby he con∣ferr'd in some proportion the same authority upon them, which he himself had derived from his Father. Fifthly, This Commission given to the Apo∣stles was unlimited and universal, not only in respect of power, as enabling them to discharge all acts of Religion relating either to Ministry or Govern∣ment, but in respect of place,* 1.21 not confining them to this or that particular Province, but leaving them the whole World as their Diocese to Preach in, they being destinati Nationibus Magistri, in * 1.22 Tertullian's phrase, designed to be the Masters and Instructors of all Nations: so runs their Commission, ‖ 1.23 Go ye into all the World, and preach the Gospel to every crea∣ture, that is, to all men, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the Evangelist answering to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 amongst the Jews, to all creatures, whereby they used to de∣note all men in general, but especially the Gentiles in opposition to the Jews. Indeed while our Saviour lived, the Apostolical ministry extended no fur∣ther than Judaea; but he being gone to Heaven, the partition-wall was broken down, and their way was open into all places and Countries. And herein how admirably did the Christian Oeconomy transcend the Jewish dispensati∣on! The preaching of the Prophets like the * 1.24 light that comes in at the window, was confin'd only to the house of Israel, while the doctrine of the Gospel preached by the Apostles was like the light of the Sun in the Firmament, that diffused its beams, and propagated its heat and influence into all quarters of the World; their sound going out into all the Earth, and their words unto the ends of the World. It's true, for the more prudent and orderly manage∣ment of things they are generally said by the Ancients to have divided the World into so many quarters and portions, to which they were severally to betake themselves; Peter to Pontus, Galatia, Cappadocia, &c. S. John to Asia, S. Andrew to Scythia, &c. But they did not strictly tye themselves to those particular Provinces that were assigned to them; but as occasion was, made excursions into other parts; though for the main they had a more peculiar inspection over those parts that were allotted to them; usually residing at some principal City of the Province, as S. John at Ephesus, S. Philip at Hie∣rapolis, &c. whence they might have a more convenient prospect of affairs round about them, and hence it was that these places more peculiarly got the title of Apostolical Churches, because first planted, or eminently watered and cultivated by some Apostle, Matrices & Originales Fidei, as * 1.25 Tertullian calls them, Mother-Churches, and the Originals of the Faith, because here the Christian doctrine was first sown, and hence planted and propagated to the Countries round about, Ecclesias apud unamquamque civitatem condiderunt,* 1.26 à quibus traducem fidei & semina doctrinae, caeterae exinde Ecclesiae mutuatae sunt, as his own words are.

VI. In pursuance of this general Commission we find the Apostles not long after our Lord's Ascension traversing almost all parts of the then known World; S. Andrew in Scythia and those Northern Countries, S. Thomas and Bartholomew in India, S. Simon and S. Mark in Afric, Egypt, and the parts of Libya and Mauritania, S. Paul, and probably Peter and some others in the far∣thest Regions of the West: And all this done in the space of less than forty years, viz. before the destruction of the Jewish State by Titus and the Roman Army. For so our Lord had expresly foretold,* 1.27 that the Gospel of the King∣dom

should be preached in all the World for a witness unto all Nations, before the end came, that is, the end of the Jewish State, which the Apostles a little be∣fore had called the end of the World,* 1.28 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the shutting up or consummation of the Age, the putting a final period to that present State and dispensation that the Jews were under. And indeed strange it is to con∣sider, that in so few years these Evangelical Messengers should over-run all Countries; with what an incredible swiftness did the Christian Faith like lightning pierce from East to West, and diffuse it self over all quarters of the World, and that not only unassisted by any secular advantages, but in defi∣ance of the most fierce and potent opposition, which every where set it self against it? 'Tis true the impostures of Muhammed in a very little time gain∣ed a great part of the East. But besides that this was not comparable to the universal spreading of Christianity, his doctrine was calculated on purpose to gratifie mens lusts, and especially to comply with the loose and wanton manners of the East, and, which is above all, had the sword to hew out its way before it: and we know how ready even without force in all changes and revolutions of the World, the conquered have been to follow the Reli∣gion of the Conquerors. Whereas the Apostles had no visible advantages, nay, had all the enraged powers of the World to contend against them. And yet in despite of all went on in triumph, and quickly made their way into those places, where for so many Ages no other conquest ever came; those parts of Britain (as * 1.29 Tertullian observes) which were unconquerable and unap∣proachable by the power of the Roman Armies, submitting their necks to the yoke of Christ. A mighty evidence (as he there argues) of Christ's Divinity, and that he was the true Messiah. And indeed no reasonable account can be given of the strange and successful progress of the Christian Religion in those first Ages of it, but that it was the birth of Heaven, and had a Divine and Invisible power going along with it to succeed and prosper it. * 1.30 S. Chrysostom discourses this argument at large, some of whose elegant reasonings I shall here transcribe. He tells the Gentile (with whom he was disputing) that he would not prove Christ's Deity by a demonstration from Heaven, by his Creation of the World, his great and stupendious miracles, his raising the dead, curing the blind, expelling Devils; nor from the mighty promises of a future state, and the resurrection of the dead (which an Infidel might ea∣sily not only question, but deny) but from what was sufficiently evident and obvious to the meanest Idiot, his planting and propagating Christianity in the World. For it is not (says he) in the power of a meer man, in so short a time to encircle the World, to compass Sea and Land, and in matters of so great importance to rescue mankind from the slavery of absurd and unrea∣sonable customs, and the powerful tyranny of evil habits: and these not Romans only, but Persians, and the most barbarous Nations of the World. A reformation which he wrought not by force and the power of the sword; nor by pouring into the world numerous Legions and Armies: but by a few inconsiderable men (no more at first than Eleven) a company of obscure and mean, simple and illiterate, poor and helpless, naked and unarmed persons, who had scarce a shooe to tread on, or a coat to cover them. And yet by these he perswaded so great a part of mankind to be able freely to reason, not only of things of the present, but of a future state; to renounce the Laws of their Country, and throw off those ancient and inveterate customs, which had taken root for so many Ages, and planted others in their room; and re∣duced men from those easie ways, whereinto they were hurried, into the more rugged and difficult paths of vertue. All which he did, while he had to contend with opposite powers, and when he himself had undergone the

most ignominious death, even the death of the Cross. Afterwards he addresses himself to the Jew, and discourses with him much after the same rate. Con∣sider (says * 1.31 he) and bethink thy self, what it is in so short a time to fill the whole World with so many famous Churches, to convert so many Nations to the Faith, to prevail with Men to forsake the Religion of their Country, to root up their rites and customs, to shake off the Empire of lust and pleasure, and the Laws of vice like dust; to abolish and abominate their Temples and their Altars, their Idols and their Sacrifices, their profane and impious Fe∣stivals as dirt and dung; and instead hereof to set up Christian Altars in all places, among the Romans, Persians, Scythians, Moors and Indians; and not there only, but in the Countries beyond this World of ours. For even the British Islands that lie beyond the Ocean, and those that are in it, have felt the power of the Christian Faith; Churches and Altars being erected there to the service of Christ. A matter truly great and admirable, and which would clearly have demonstrated a Divine and Supereminent Power, although there had been no opposition in the case, but that all things had run on calmly and smoothly, to think that in so few years the Christian Faith should be able to reclaim the whole World from its vicious customs, and to win them over to other manners, more laborious and difficult, repugnant both to their native inclinations, and to the Laws and Principles of their education, and such as oblig'd them to a more strict and accurate course of life; and these persons not one or two, not twenty or an hundred, but in a manner all Mankind: and this brought about by no better instruments than a few rude and unlearned, private and unknown tradesmen▪ who had neither estate nor reputation, learning nor eloquence, kindred nor Country to re∣commend them to the World; a few Fishermen and Tent-makers, and whom distinguished by their Language as well as their Religion, the rest of the World scorn'd as barbarous. And yet these were the men, by whom our Lord built up his Church, and extended it from one end of the World unto the other. Other considerations there are with which the Father does urge and illustrate this argument, which I forbear to insist on in this place.

VII. Sixthly, The power and authority convey'd by this Commission to the Apostles, was equally conferr'd upon all of them. They were all chosen at the same time, all equally impowred to Preach and Baptize, all equally intrusted with the power of binding and loosing, all invested with the same mission, and all equally furnished with the same gifts and powers of the Holy Ghost. Indeed the Advocates of the Church of Rome do with a mighty zeal and fierceness contend for S. Peter's being Head and Prince of the Apostles, advanced by Christ to a supremacy and prerogative not only above, but over the rest of the Apostles; and not without reason, the fortunes of that Church being concerned in the supremacy of S. Peter. No wonder therefore they ransack all corners, press and force in whatever may but seem to give coun∣tenance to it. Witness those thin and miserable shifts, which Bellarmine calls arguments, to prove and make it good; so utterly devoid of all rational con∣viction, so unable to justifie themselves to sober and considering men, that a Man would think they had been contrived for no other purpose, than to cheat fools, and make wise men laugh. And the truth is, nothing with me more shakes the reputation of the wisdom of that learned man, than his making use of such weak and trifling arguments in so important and con∣cerning an Article, so vital and essential to the constitution of that Church. As when he argues Peter's * 1.32 superiority from the meer changing of his name, (for what's this to supremacy? besides that it was not done to him alone,

the same being done to James and John) from his being first reckoned up in the Catalogue of Apostles, his walking with Christ upon the water, his paying tribute for his Master and himself, his being commanded to let down the Net, and Christ's teaching in Peter's ship, (and this ship must denote the Church, and Peter's being owner of it, entitle him to be supreme Ruler and Governour of the Church, so Bellarmine in terms as plain as he could well express it) from Christ's first washing Peter's feet (though the story re∣corded by the Evangelist says no such thing) and his foretelling only his death: all which, and many more prerogatives of S. Peter, to the number of no less than XXVIII. are summoned in to give in evidence in this cause; and many of these two drawn out of Apocryphal and supposititious Authors, and not only uncertain, but absurd and fabulous: and yet upon such argu∣ments as these do they found his paramount authority. A plain evidence of a desperate and sinking cause, when such twigs must be laid hold on to sup∣port and keep it above water. Had they suffered Peter to be content with a primacy of Order (which his age and gravity seemed to challenge for him) no wise and peaceable man would have denied it, as being a thing ordinarily practised among equals, and necessary to the well governing a society: but when nothing but a primacy of Power will serve the turn, as if the rest of the Apostles had been inferiour to him, this may by no means be granted, as being expresly contrary to the positive determination of our Saviour, when the Apostles were contending about this very thing, which of them should be accounted the greatest,* 1.33 he thus quickly decides the case, The Kings of the Gen∣tiles exercise Lordship over them, and they that are great, exercise authority upon them. But ye shall not be so: but whosoever will be great among you, let him be your Minister, and whosoever will be chief among you, let him be your Ser∣vant. Than which nothing could have been more peremptorily spoken, to rebuke this naughty spirit of preheminence. Nor do we ever find S. Peter himself laying claim to any such power, or the Apostles giving him the least shadow of it. In the whole course of his affairs there are no intimations of this matter; in his Epistle he styles himself but their fellow-Presbyter, and expresly forbids the Governours of the Church to Lord it over God's heritage. When dispatched by the rest of the Apostles upon a message to Samaria, he never disputes their authority to do it; when accused by them for going in unto the Gentiles, does he stand upon his prerogative? no, but submissively apologizes for himself; nay, when smartly reprov'd by S. Paul at Antioch (when, if ever, his credit lay at stake) do we find him excepting against it as an affront to his supremacy, and a sawcy controlling his superiour? surely the quite contrary; he quietly submitted to the reproof, as one that was sensible how justly he had deserved it. Nor can it be supposed but that S. Paul would have carried it towards him with a greater reverence, had any such peculiar soveraignty been then known to the World. How confidently does S. Paul assert himself to be no whit inferiour to the chiefest Apostles, not to Peter him∣self? the Gospel of the uncircumcision being committed to him, as that of the cir∣cumcision was to Peter. Is Peter oft named first among the Apostles? else∣where others, sometimes James, sometimes Paul and Apollos, are placed be∣fore him. Did Christ honour him with some singular commendations? an honourable elogium conveys no super-eminent power and soveraignty. Was he dear to Christ? we know another, that was the beloved Disciple. So lit∣tle warrant is there to exalt one above the rest, where Christ made all alike. (u) 1.34 If from Scripture we descend to the ancient Writers of the Church; we shall find that though the Fathers bestow very great and honourable Titles upon Peter; yet they give the same, or what are equivalent to others

of the Apostles. * 1.35 Hesychius stiles S. James the Great, the Brother of our Lord, the Commander of the new Jerusalem, the Prince of Priests, the Exarch or chief of the Apostles, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the top or crown amongst the heads, the great light amongst the Lamps, the most illustrious and resplendent amongst the stars: 'twas Peter that preach'd, but 'twas James that made the determinati∣on, &c. Of S. Andrew he gives this encomium, (y) 1.36 that he was the sacerdotal Trumpet, the first born of the Apostolick Quire, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the prime and firm Pillar of the Church, Peter before Peter, the foundation of the foundation, the first fruits of the beginning. Peter and John are said to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, equally honourable, by S. Cyril (z) 1.37 with his whole Synod of Alexandria. S. John (says (a) 1.38 Chrysostom) was Christ's beloved, the Pillar of all the Churches in the World, who had the Keys of Heaven, drank of his Lord's cup, was wash'd with his Baptism, and with confidence lay in his bosome. And of (b) 1.39 S. Paul he tells us, that he was the most excellent of all men, the Teacher of the World, the Bridegroom of Christ, the Planter of the Church, the wise Ma∣ster-builder, greater than the Apostles, and much more to the same purpose. Elsewhere he says, (c) 1.40 that the care of the whole World was committed to him, that nothing could be more noble or illustrious: yea that (his Miracles considered) he was more excellent than Kings themselves. And a little after (d) 1.41 he calls him the tongue of the Earth, the light of the Churches, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the foundation of the faith, the pillar and ground of truth. And in a discourse on purpose, wherein he com∣pares Peter and Paul together, he makes them of equal esteem and vertue;* 1.42 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; What greater than Peter? What equal to Paul? a Blessed pair! 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, who had the Souls of the whole World committed to their charge. But instances of this na∣ture were endless and infinite. If the Fathers at any time style Peter, Prince of the Apostles, they mean no more by it, than the best and purest Latine wri∣ters mean by princeps, the first or chief person of the number, more consider∣able than the rest, either for his age or zeal. Thus (f) 1.43 Eusebius tells us, Peter was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the prolocutor of all the rest, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for the greatness and generosity of his mind, that is, in (g) 1.44 Chrysostome's language, he was the mouth and chief of the Apostles, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because eager and forward at every turn, and ready to answer those questions which were put to others. In short, as he had no Prerogative above the rest, besides his being the Chair-man and President of the Assembly, so was it granted to him upon no other considerations, than those of his age, zeal, and gravity, for which he was more eminent than the rest.

VIII. We proceed next to enquire into the fitness and qualification of the Persons commissionated for this employment; and we shall finde them ad∣mirably qualified to discharge it, if we consider this following account. First, They immediately received the Doctrine of the Gospel from the mouth of Christ himself; he intended them for Legati à latere, his peculiar Embas∣sadors to the World, and therefore furnished them with instructions from his own mouth; and in order hereunto he train'd them up for some years under his own Discipline and institution: he made them to understand the myste∣ries of the Kingdom of Heaven, when to others it was not given; treated them with the affection of a Father, and the freedom and familiarity of a friend. Henceforth I call you not servants,* 1.45 for the servant knoweth not what his Lord doth, but I have called you friends: for all things that I have heard of my Fa∣ther, I have made known unto you. They heard all his Sermons, were privy both to his publick and private discourses; what he preach'd abroad, he expounded to them at home; he gradually instructed them in the know∣ledge

of Divine things, and imparted to them the notions and mysteries of the Gospel, not all at once, but as they were able to bear them. By which means they were sufficiently capable of giving a satisfactory account of that doctrine to others, which had been so immediately, so frequently communi∣cated to themselves. Secondly, They were infallibly secured from error in delivering the Doctrines and Principles of Christianity: for though they were not absolutely priviledg'd from failures and miscarriages in their lives, (these being of more personal and private consideration) yet were they in∣fallible in their Doctrine, this being a matter whereupon the salvation and eternal interests of men did depend.* 1.46 And for this end they had the spirit of truth promised to them, who should guide them into all truth. Under the con∣duct of this unerring Guide they all steer'd the same course, taught and spake the same things, though at different times, and in distant places: and for what was consign'd to writing, all Scripture was given by inspiration of God, and the holy men spake not, but as they were moved by the Holy Ghost. Hence that exact and admirable harmony that is in all their writings and relations, as being all equally dictated by the same spirit of truth. Thirdly, They had been eye-witnesses of all the material passages of our Saviour's life, continu∣ally conversant with him from the commencing of his publick ministery, till his ascension into Heaven; they had survey'd all his actions, seen all his mi∣racles, observ'd the whole method of his conversation, and some of them at∣tended him in his most private solitudes and retirements. And this could not but be a very rational satisfaction to the minds of men, when the publi∣shers of the Gospel solemnly declared to the World, that they reported no∣thing concerning our Saviour, but what they had seen with their own eyes, and of the truth whereof they were as competent Judges, as the acutest Phi∣losopher in the World. Nor could there be any just reason to suspect that they impos'd upon men in what they delivered; for besides their naked plain∣ness and simplicity in all other passages of their lives, they chearfully submit∣ted to the most exquisite hardships, tortures, and sufferings, meerly to attest the truth of what they published to the World. Next to the evidence of our own senses, no testimony is more valid and forcible, than his who relates what himself has seen.* 1.47 Upon this account our Lord told his Apostles, that they should be witnesses to him both in Judaea and Samaria, and to the uttermost parts of the Earth. And so necessary a qualification of an Apostle was this thought to be, that it was almost the only condition propounded in the choice of a new Apostle after the fall of Judas:* 1.48 Wherefore (says Peter) of these men which have companied with us all the time that the Lord Jesus went in and out among us, beginning from the Baptism of John, unto the same day that he was taken up from us, must one be ordained to be a witness with us of his resurrection. Accordingly we find the Apostles constantly making use of this argument as the most rational evidence to convince those whom they had to deal with.* 1.49 We are witnesses of all things which Jesus did both in the Land of the Jews, and in Jerusalem, whom they slew and hanged on a tree: Him God raised up the third day, and shewed him openly, not to all the people, but unto witnesses, chosen before of God, even to us, who did eat and drink with him after he rose from the dead: And he commanded us to preach unto the people, and to testifie that it is he that is ordained of God to be Judge of the quick and dead. Thus S. John after the same way of arguing appeals to sensible demonstration, That which was from the beginning,* 1.50 which we have heard, which we have seen with our eyes, which we have look'd upon, and our hands have handled of the word of life: (For the life was manifested, and we have seen it and bear witness, and shew unto you that Eternal Life which was with the Father, and was manifested unto us) That

which we have seen and heard, declare we unto you, that ye also may have fellow∣ship with us. This, to name no more, S. Peter thought a sufficient vindicati∣on of the Apostolical doctrine from the suspicion of forgery and imposture, We have not followed cunningly devised fables,* 1.51 when we made known unto you the power and coming of our Lord Jesus Christ, but were eye-witnesses of his majesty. God had frequently given testimony to the divinity of our blessed Saviour, by visible manifestations and appearances from Heaven, and particularly by an audible voice, This is my beloved Son in whom I am well pleased. Now this Voice which came from Heaven (says he) we heard, when we were with him in the holy Mount.

IX. Fourthly, The Apostles were invested with a power of working Mi∣racles, as the readiest means to procure their Religion a firm belief and en∣tertainment in the minds of Men. For Miracles are the great confirmation of the truth of any doctrine, and the most rational evidence of a divine com∣mission. For seeing God only can create, and controll the Laws of nature, produce something out of nothing, and call things that are not, as if they were, give eyes to them that were born blind, raise the dead, &c. things plainly beyond all possible powers of nature; no man that believes the wise∣dom and goodness of an infinite being, can suppose that this God of truth should affix his seal to a lye, or communicate this power to any that would abuse it, to confirm and countenance delusions and impostures. Nicodemus his reasoning was very plain and convictive, when he concludes that Christ must needs be a Teacher come from God,* 1.52 for that no man could do those Miracles that he did, except God were with him. The force of which argument lies here, that nothing but a Divine power can work Miracles, and that Almigh∣ty God cannot be supposed miraculously to assist any but those, whom he him∣self sends upon his own errand. The stupid and barbarous Lycaonians, when they beheld the Man who had been a Cripple from his Mothers womb, cured by S. Paul in an instant only with the speaking of a word,* 1.53 saw that there was something in it more than humane, and therefore concluded that the Gods were come down to them in the likeness of Men. Upon this account * 1.54 S. Paul reckons Miracles a∣mong the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the signs and e∣vidences of an Apostle, whom therefore (h) 1.55 Chryso∣stom brings in elegantly pleading for himself, that though he could not shew as the signs of his Priest∣hood and Ministry, long Robes, and gaudy Vest∣ments, with Bells sounding at their borders, as the Aaronical Priests did of old; though he had no golden Crowns or holy Mitres, yet could he pro∣duce what was infinitely more venerable and re∣gardable than all these, unquestionable Signs and Miracles: He came not with Altars and Oblations, with a number of strange and symbolick Rites; but what was greater, rai∣sed the dead, cast out Devils, cured the blind, healed the lame, making the Gentiles obedient by word and deed, thorough many signs and wonders wrought by the power of the spirit of God. These were the things that clearly shewed that their mission and ministry was not from men, nor taken up of their own heads, but that they acted herein by a Divine warrant and authority. That therefore it might plainly appear to the World, that they did not falsify in what they said, or deliver any more than God had given them in commission, he enabled them to do strange and miraculous operations,* 1.56 bearing them wit∣ness both with signs and wonders, and with divers miracles and gifts of the Ho∣ly

Ghost. This was a power put into the first draught of their commission, when confined only to the Cities of Israel;* 1.57 As ye go, preach, saying, The King∣dom of Heaven is at hand; Heal the sick, cleanse the lepers, raise the dead, cast out Devils, freely you have received, freely give: but more fully confirmed up∣on them, when our Lord went to Heaven, then he told them, that these signs should follow them that believe,* 1.58 that in his Name they should cast out Devils, and speak with new tongues; that they should take up serpents, and if they drank any deadly thing it should not hurt them, that they should lay hands on the sick and they should recover: And the event was accordingly, for they went forth, and preached every where, the Lord working with them, and confirming the word with signs following When Paul and Barnabas came up to the Council at Jeru∣salem, this was one of the first things they gave an account of, all the multi∣tude keeping silence,* 1.59 while they declared what miracles and wonders God had wrought among the Gentiles by them. Thus the very shadow of Peter as he passed by cured the sick:* 1.60 thus God wrought special miracles by the hands of Paul: so that from his body were brought unto the sick, handkerchiefs, or a∣prons, and the diseases departed from them, and the evil spirits went out of them. So that besides the innate characters of Divinity which the Christian religion brought along with it, containing nothing but what was highly reasonable, and very becoming God to reveal; it had the highest external evidence that any Religion was capable of, the attestation of great and un∣questionable Miracles, done not once or twice, not privately and in corners, not before a few simple and credulous persons, but frequently and at every turn, publickly and in places of the most solemn concourse, before the wisest and most judicious enquirers, and this power of miracles continued not only during the Apostles time, but for some Ages after.

X. But because besides Miracles in general, the Scripture takes particular notice of many gifts and powers of the Holy Ghost conferred upon the Apo∣stles and first Preachers of the Gospel, it may not be amiss to consider some of the chiefest and most material of them, as we find them enumerated by the Apostle,* 1.61 only premising this observation, that though these gifts were distinctly distributed to persons of an inferiour order, so that one had this, and another that, yet were they (probably) all conferr'd upon the Apostles, and doubtless in larger proportions than upon the rest. First, we take notice of the gift of Prophecy, a clear evidence of divine inspiration, and an extra∣ordinary mission,* 1.62 the testimony of Jesus is the spirit of prophecy. It had been for many Ages the signal and honourable priviledge of the Jewish Church, and that the Christian Oeconomy might challenge as sacred regards from men, and that it might appear that God had not withdrawn his Spirit from his Church in this new state of things, it was revived under the dispensation of the Gospel, according to that famous Prophecy of Joel exactly accomplished (as Peter told the Jews) upon the day of Pentecost, when the miraculous gifts of the Holy Ghost were so plentifully shed upon the Apostles and Primitive Christians;* 1.63 This is that which was spoken by the Prophet Joel, It shall come to pass in the last days (saith God) I will pour out of my spirit upon all flesh, and your Sons and your Daughters shall prophesie, and your young Men shall see Visions, and your old Men shall dream Dreams; and on my servants, and on my Hand-maidens I will pour out in those days of my spirit, and they shall prophesie. It lay in general in revealing and making known to others the mind of God, but discovered it self in particular instances; partly in foretel∣ling things to come, and what should certainly happen in after-times: a thing set beyond the reach of any finite understanding; for though such ef∣fects as depend upon natural agents, or moral and political causes, may be

foreseen by studious and considering persons, yet the knowledge of futurities, things purely contingent, that meerly depend upon mens choice, and their mutable and uncertain wills, can only fall under his view, who at once be∣holds things past, present, and to come. Now this was conferred upon the Apostles and some of the first Christians, as appears from many instances in the History of the Apostolick Acts, and we find the Apostles writings frequent∣ly interspersed with prophetical predictions concerning the great apostasie from the faith, the universal corruption and degeneracy of manners, the rise of particular heresies, the coming of Antichrist, and several another things which the spirit said expresly should come to pass in the latter times; besides that S. John's whole Book of Revelation is almost intirely made up of Prophecies concerning the future state and condition of the Church. Sometimes by this spirit of prophecy God declared things that were of present concernment to the exigences of the Church, as when he signified to them that they should set apart Paul and Barnabas for the conversion of the Gentiles, and many times immediately designed particular persons to be Pastors and Governours of the Church. Thus we read of the gift that was given to Timothy by prophecy, with the laying on of the hands of the Presbytery, that is, his Ordination, to which he was particularly pointed out by some prophetick designation. But the main use of this prophetick gift in those times was to explain some of the more difficult and particular parts of the Christian doctrine, especially to expound and apply the ancient Prophecies concerning the Messiah and his Kingdom in their publick Assemblies;* 1.64 whence the gift of prophecy is explained by understanding all mysteries, and all knowledge, that is, the most dark and dif∣ficult places of Scripture, the types and figures, the ceremonies and prophe∣cies of the Old Testament. And thus we are commonly to understand those words, Prophets, and prophesying, that so familiarly occur in the New Testa∣ment. Having gifts differing according to the grace that is given to us,* 1.65 whether prophecy, let us prophesie according to the proportion of faith, that is, expound Scripture according to the generally-received principles of Faith and Life. So the Apostle elsewhere prescribing Rules for the decent and orderly mana∣ging of Divine worship in their publick Assemblies,* 1.66 let the Prophets (says he) speak two or three (that is, at the same Assembly) and let the other judge; and if while any is thus expounding, another has a Divine afflatus, whereby he is more particularly enabled to explain some difficult and emergent pas∣sage, let the first hold his peace: for ye may all, all that have this gift, prophesie one by one, that so thus orderly proceeding, all may learn, and all may be comfor∣ted. Nor can the first pretend that this interruption is an unseasonable check to his revelation, seeing he may command himself; for though among the Gentiles the prophetick and ecstatick impulse did so violently press upon the inspired Person, that he could not govern himself, yet in the Church of God the spirits of the Prophets are subject to the Prophets, may be so ruled and restrained by them, as to make way for others. This order of Christian Pro∣phets considered as a distinct Ministery by it self is constantly placed next to the Apostolical Office, and is frequently by S. Paul preferred before any other spiritual Gifts then bestowed upon the Church. When this spirit of Prophecy ceased in the Christian Church, we cannot certainly finde. It con∣tinued some competent time beyond the Apostolick Age. (i) 1.67 Justin Martyr, expresly tells Trypho the Jew, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the gifts of Prophecy are even yet extant among us; an argument, as he there tells him, that those things which had of old been the great Privi∣ledges of their Church, were now translated into the Christian Church. And (k) 1.68 Eusebius speaking of a Revelation made to one Alcibiades, who lived

about the time of Irenaeus, adds, that the Divine Grace had not withdrawn its Presence from the Church, but that they still had the Holy Ghost as their Counsellor to direct them.

XI. Secondly, They had the gift of discerning spirits, whereby they were enabled to discover the truth or falshood of mens pretences, whether their gifts were real or counterfeit, and their persons truly inspired or not. For many men, acted only by diabolical impulses, might entitle themselves to Divine inspirations, and others might be imposed upon by their delusions, and mistake their dreams and fancies for the Spirits dictates and revelations; or might so subtilly and artificially counterfeit revelations, that they might with most pass for currant, especially in those times when these supernatural gifts were so common and ordinary; and our Lord himself had frequently told them that false Prophets would arise, and that many would confidently plead for themselves before him, that they had prophesied in his name. That therefore the Church might not be imposed upon, God was pleased to endue the Apostles, and it may be some others, with an immediate faculty of dis∣cerning the Caffe from the Wheat, true from false Prophets; nay, to know when the true Prophets delivered the revelations of the Spirit, and when they expressed only their own conceptions. This was a mighty priviledge, but yet seems to me to have extended farther, to judge of the sincerity or hy∣pocrisie of mens hearts in the profession of Religion, that so bad men being discovered, suitable censures and punishments might be passed upon them, and others cautioned to avoid them. Thus Peter at first sight discovered Ananias and Saphira, and the rotten hypocrisie of their intentions, before there was any external evidence in the case; and told Simon Magus, though baptized before upon his embracing Christianity, that his heart was not right in the sight of God,* 1.69 for I perceive (says he) that thou art in the gall of bitterness, and in the bond of iniquity. Thirdly, the Apostles had the gift of Tongues, furnished with variety of utterance, able to speak on a sudden several Lan∣guages which they had never learnt, as occasion was administred, and the exigences of persons and Nations with whom they conversed, did require. For the Apostles being principally designed to convert the World, and to plant Christianity in all Countries and Nations; it was absolutely necessary that they should be able readily to express their minds in the Languages of those Countries to which they addressed themselves: seeing otherwise it would have been a work of time and difficulty, and not consistent with the term of the Apostles lives, had they been first to learn the different Langua∣ges of those Nations, before they could have preached the Gospel to them. Hence this gift was diffused upon the Apostles in larger measures and propor∣tions than upon other men;* 1.70 I speak with Tongues more than you all, says S. Paul; that is, than all the gifted persons in the Church of Corinth. Our Lord had told the Apostles before his departure from them, that they should be endued with power from on high, which upon the day of Pentecost was particularly made good in this instance, when in a moment they were enabled to speak almost all the Languages of the then known World, and this as a specimen and first-fruits of the rest of those miraculous powers that were conferr'd up∣on them.

XII. A fourth gift was that of Interpretation, or unfolding to others what had been delivered in an unknown tongue. For the Christian Assemblies in those days were frequently made up of men of different Nations, and who could not understand what the Apostles or others had spoken to the Congre∣gation; this God supplied by this gift of interpretation, enabling some to in∣terpret what others did not understand, and to speak it to them in their own

native Language.* 1.71 S. Paul largely discourses the necessity of this gift in or∣der to the instructing and edifying of the Church, seeing without it their meetings could be no better than the Assembly at Babel after the confusion of Languages, where one man must needs be a Barbarian to another, and all the praying and preaching of the Minister of the Assembly be to many alto∣gether fruitless and unprofitable, and no better than a speaking into the Air. What's the speaking though with the tongue of Angels to them that do not understand it? How can the Idiot and unlearned say Amen, who understands not the language of him that giveth thanks? The duty may be done with admirable quaintness and accuracy, but what's he the better, from whom 'tis lock'd up in an unknown tongue? A consideration that made the Apo∣stle solemnly profess,* 1.72 that he had rather speak five words in the Church with his understanding, that by his voice he may teach others also, than ten thousand words in an unknown tongue. Therefore if any man speak in an unknown tongue, let it be but by two, or at most by three,* 1.73 and let one interpret what the rest have spoken: but if there be no interpreter, none present able to do this, let him keep silence in the Church, and speak to himself and to God. A man that impar∣tially reads this discourse of the Apostle, may wonder how the Church of Rome in defiance of it can so openly practise, so confidently defend their Bible and Divine Services in an unknown tongue, so flatly repugnant to the di∣ctates of common reason, the usage of the first Christian Church, and these plain Apostolical commands. But this is not the only instance wherein that Church has departed both from Scripture, Reason, and the practice of the first and purest Ages of Christianity. Indeed there is some cause why they are so zealous to keep both Scripture and their Divine Worship in a strange Language, lest by reading the one the People should become wise enough to discover the gross errors and corruptions of the other. Fifthly, The Apo∣stles had the gift of Healing, of curing Diseases without the arts of Physick; the most inveterate distempers being equally removable by an Almighty po∣wer, and vanishing at their speaking of a word. This begot an extraordi∣nary veneration for them and their Religion among the common sort of men, who, as they are strongliest moved with sensible effects, so are most taken with those miracles that are beneficial to the life of man. Hence the infinite Cures done in every place, God mercifully providing that the Body should partake with the Soul in the advantages of the Gospel, the cure of the one ushering in many times the conversion of the other. This gift was very com∣mon in those early days, bestowed not upon the Apostles only, but the ordi∣nary Governours of the Church,* 1.74 who were wont to lay their hands upon the sick, and sometimes to anoint them with Oil (a symbolick rite in use among the Jews, to denote the grace of God) and to pray over, and for them in the name of the Lord Jesus, whereby, upon a hearty confession and forsaking of their sins, both health and pardon were at once bestowed upon them. How long this gift, with its appendant ceremony of Unction lasted in the Church, is not easie to determine; that it was in use in * 1.75 Tertullian's time, we learn from the instance he gives us of Proculus a Christian, who cured the Emperor Se∣verus, by anointing him with Oil; for which the Emperor had him in great honour, and kept him with him at Court all his life; it afterwards vanishing by degrees, as all other miraculous powers, as Christianity gain'd firm foot∣ing in the World. As for Extreme Unction, so generally maintained and pra∣ctised in the Church of Rome, nay, and by them made a Sacrament, I doubt it will receive very little countenance from this Primitive usage. Indeed could they as easily restore sick men to health, as they can anoint them with Oil, I think no body would contradict them; but till they can pre∣tend

to the one, I think it unreasonable they should use the other. The best is, though founding it upon this Apostolical practice, they have turn'd it to a quite contrary purpose, instead of recovering men to life and health, to dispose and fit them for dying, when all hopes of life are taken from them.

XIII. Sixthly, The Apostles were invested with a power of immediately inflicting corporal punishments upon great and notorious sinners; and this pro∣bably is that which he means by his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.76 operations of powers, or working miracles, which surely cannot be meant of miracles in general, being reckoned up amongst the particular gifts of the Holy Ghost, nor is there any other to which it can with equal probability refer. A power to inflict diseases upon the body, as when S. Paul struck Elymas the Sorcerer with blindness, and sometimes extending to the loss of life it self, as in the sad instance of Ananias and Saphira. This was the Virga Apostolica, the Rod (mentioned by S. Paul) which the Apostles held and shak'd over scandalous and insolent offenders,* 1.77 and sometimes laid upon them: What will ye? shall I come to you with a rod? or in love, and the spirit of meekness? Where, observe (says * 1.78 Chrysostom) how the Apostle tempers his discourse; the love and meekness, and his desire to know, argued care and kindness; but the rod spake dread and terror: a Rod of severity and punishment, and which some∣times mortally chastised the offender. Elsewhere he frequently gives intimations of this power, when he has to deal with stubborn and incorrigible per∣sons; Having in a readiness to revenge all disobedience, when your obedience is fulfilled;* 1.79 for though I should boast something more of our authority (which the Lord hath given us for edification, and not for your destructi∣on) I should not be ashamed; that I may not seem as if I would terrifie you by let∣ters. And he again puts them in mind of it at the close of his Epistle, I told you before,* 1.80 and foretell you as if I were present the second time, and being absent now I write to them which heretofore have sinned, and to all others, that if I come again I will not spare. But he hop'd these smart warnings would supersede all further severity against them;* 1.81 Therefore I write these things being absent, lest being present I should use sharpness, according to the power which the Lord hath given me to edification, and not to destruction. Of this nature was the deliver∣ing over persons unto Satan for the destruction of the flesh,* 1.82 the chastising the bo∣dy by some present pain or sickness, that the spirit might be saved by being brought to a seasonable repentance. Thus he dealt with Hymeneus and Alex∣ander,* 1.83 who had made shipwrack of Faith and a good Conscience, he delivered them unto Satan, that they might learn not to blaspheme. Nothing being more usual in those times than for persons excommunicate, and cut off from the body of the Church, to be presently arrested by Satan, as the common Ser∣jeant and Executioner, and by him either actually possessed, or tormented in their bodies by some diseases which he brought upon them. And indeed this severe discipline was no more than necessary in those times, when Christi∣anity was wholly destitute of any civil or coercive power, to beget and keep up a due reverence and regard to the sentence and determinations of the Church, and to secure the Laws of Religion, and the holy censures from be∣ing sleighted by every bold and contumacious offender. And this effect we find it had after the dreadful instance of Ananias and Saphira, Great fear came upon all the Church,* 1.84 and upon as many as heard these things. To what has been said concerning these Apostolical gifts, let me further observe, That they had not only these gifts residing in themselves, but a power to bestow them upon

others, so that by imposition of hands, or upon hearing and embracing the Apostle's doctrine, and being baptized into the Christian Faith, they could confer these miraculous powers upon persons thus qualified to receive them, whereby they were in a moment enabled to speak divers Languages, to Pro∣phesie, to Interpret, and do other miracles to the admiration and astonish∣ment of all that heard and saw them. A priviledge peculiar to the Apostles; for we do not find that any inferiour Order of gift∣ed persons were intrusted with it. And therefore as * 1.85 Chrysostom well observes, though Philip the Deacon wrought great miracles at Samaria, to the conver∣sion of many, yea to the conviction of Simon Magus himself, yet the Holy Ghost fell upon none of them, only they were baptized in the Name of the Lord Jesus: till Peter and John came down to them, who having prayed for them that they might receive the Holy Ghost, they laid their hands upon them, and they received the Holy Ghost. Which when the Magician beheld, he offered the Apostles money to enable him, that on whom soever he laid his hands, he might derive these miraculous powers upon them.

XIV. Having seen how fitly furnished the Apostles were for the execution of their Office, let us in the last place enquire into its duration and continu∣ance. And here it must be considered, that in the Apostolical Office there was something extraordinary, and something ordinary. What was extraor∣dinary was their immediate Commission derived from the mouth of Christ himself, their unlimited charge to preach the Gospel up and down the World, without being tied to any particular places; the supernatural and miraculous powers conferr'd upon them as Apostles; their infallible guidance in deli∣vering the doctrines of the Gospel; and these all expired and determined with their persons. The standing and perpetual part of it was to teach and instruct the People in the duties and principles of Religion, to administer the Sacraments, to constitute Guides and Officers, and to exercise the disci∣pline and government of the Church: and in these they are succeeded by the ordinary Rulers and Ecclesiastick Guides, who were to superintend and dis∣charge the affairs and offices of the Church, to the end of the World. Whence it is that Bishops and Governours came to be styled Apostles, as being their successors in ordinary; for so they frequently are in the writings of the Church. Thus Timothy, who was Bishop of Ephesus, is called an (a) 1.86 Apostle; Clemens of Rome, Clemens the (b) 1.87 Apostle; S. Mark Bishop of Alexandria, by (c) 1.88 Eusebius styled both an Apostle and Evangelist; Ignatius, a Bishop and (d) 1.89 Apostle. A title that continued in after Ages, especially given to those that were the first planters or restorers of Christianity in any Country. In the Coptick Kalendar, published by (e) 1.90 Mr. Selden, the VIIth. day of the month Baschnes, answering to our Second of May, is dedicated to the memory of S. Athanasius the Apostle. Acacius and Paulus in their (f) 1.91 Letter to Epipha∣nius, style him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a new Apostle and Preacher: and (g) 1.92 Sidonius Apollinaris writing to Lupus Bishop of Troyes in France, speaks of the honour due to his eminent Apostleship. An observation which it were easie enough to confirm by abundant instances, were it either doubtful in it self, or necessary to my purpose, but being neither, I forbear.

Notes

• * 1.1

  Eph. 4.11, 12, 13.
• * 1.2

  Serm. de util. lection. S. Script. Tom. 8. Edit. Savil. p. 114.
• * 1.3

  Luke 6.13.
• * 1.4

  L. Vnic. ff. lib. 49. Tit. 6. vid. L. 106. Tit. 16. lib. 50. & Paul. I C. Sen∣tent. lib. 9. Tit. 39.
• ‖ 1.5

  Vid. Chrys. Liturg. in Ri∣tual. Graec. p. 68.
• * 1.6

  Suid. in voc. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. ex Demosth. vid. Harpocr. Lex. in Dec. Rhet.
• * 1.7

  Phil. 2.25. 2 Cor. 8.23. John 13.16.
• * 1.8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Euseb. in Calen. MS. apud Heins. exercit. in Luc. 6.
• * 1.9

  Haeres. 30. p. 60.
• ‖ 1.10

  Ibid. p. 63.
• * 1.11

  Epist. 25: p. 153.
• ‖ 1.12

  L. 14. C. Th. dé Judaeis lib. 16. Tit. 8.
• * 1.13

  Lib. de legati ad Caium, p. 1023. vid. p. 1035. E.
• * 1.14

  Mark 3.15.
• * 1.15

  Serm. 3. in Psalm. 103. Col. 1192. Tom. 8. vid. in Psalm. 59. Col. 603.
• ‖ 1.16

  Adv: Marci∣on. lib. 4. c. 13. p. 425.
• * 1.17

  J. Mart. di∣al. cum Tryph. p. 260.
• * 1.18

  See S. Peter's Life, Sect. 3. Num. 2.
• * 1.19

  Gal. 1.1.
• * 1.20

  John 20, 21, 22, 23.
• * 1.21

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost. Serm. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. p. 115. Tom. 8. Edit. Savil.
• * 1.22

  De praescript. Haeret. c. 20. p. 208.
• ‖ 1.23

  Mark 16.15.
• * 1.24

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Macar. Homil. 14. p. 171.
• * 1.25

  De praescript. Haeret. c. 21. p. 209.
• * 1.26

  Ibid. c. 20. p. 208.
• * 1.27

  Matth. 24.14.
• * 1.28

  Vers. 3.
• * 1.29

  Adv. Jud. c. 7. p. 189.
• * 1.30

  Lib. quod Chr. sit Deus, c. 1. Tom. 5. p. 726.
• * 1.31

  Ibid. c. 11. p. 746.
• * 1.32

  De Rom. Pontif. lib. 1. c. 17, 18. & seq.
• * 1.33

  Matth. 20.25, 26, 27. Luke 22.24, 25, 26.
• (u) 1.34

  Hoc erant uti{que} & caeteri Apostoli, quod fuit Petrus, pari consortio praediti, & ho∣noris & pote∣statis. Cyprian de unitat. Ec∣sles. p. 180.
• * 1.35

  Orat. in S. Jac. ap. Phot. Cod. cclxxv. Col. 1525.
• (y) 1.36

  Encom. S. Thom. ibid. Cod. cclxix. col. 1488.
• (z) 1.37

  In Conc. Ephes. Concil. Tom. 2. p. 209.
• (a) 1.38

  Prolog. in Joan. p. 2.
• (b) 1.39

  De Pet. fil. Zeb. p. 378. Tom. 1.
• (c) 1.40

  In illud, sal. Aquil. & Prisc. p. 218. Tom. 5.
• (d) 1.41

  Ibid. p. 221.
• * 1.42

  (e) Serm. in Petr. & Paul. p. 261. Tom. 6.
• (f) 1.43

  H. Eccl. l. 2. c. 14. p. 52.
• (g) 1.44

  In Matth. c. 16. p. 483.
• * 1.45

  Joh. 15.15.
• * 1.46

  Joh. 16.13.
• * 1.47

  Act. 1.8.
• * 1.48

  Act. 1.21, 22.
• * 1.49

  Act. 10.39, 40, &c.
• * 1.50

  1 Joh. 1.1, 2, 3.
• * 1.51

  2 Pet. 1.16, 17.
• * 1.52

  Joh. 3.2.
• * 1.53

  Act 14.10, 11.
• * 1.54

  2 Cor. 12.12.
• (h) 1.55

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost. Homil. 29. in Rom. p. 302, 303.
• * 1.56

  Hebr. 2.4.
• * 1.57

  Matt. 10.7, 8.
• * 1.58

  Mark 16.17, 18—20.
• * 1.59

  Act. 15.12.
• * 1.60

  Act. 19.11, 12.
• * 1.61

  1 Cor. 12.9, 10.
• * 1.62

  Rev. 19.10.
• * 1.63

  Joel 2.18, 19. Act. 2.16, 17, 18.
• * 1.64

  1 Cor. 13.2.
• * 1.65

  Rom. 12.8.
• * 1.66

  1 Cor. 14.29, 30, 31, 32.
• (i) 1.67

  Dial. cum Tryph. p. 308.
• (k) 1.68

  H. Eccl. lib. 5. c. 3. p. 168.
• * 1.69

  Acts 8.21, 23.
• * 1.70

  1 Cor. 14.18.
• * 1.71

  1 Cor. 14.
• * 1.72

  Vers. 19.
• * 1.73

  Verse 27, 28.
• * 1.74

  Jam. 5.14, 15, 16.
• * 1.75

  Ad Scapul. c. 4. p. 71.
• * 1.76

  1 Cor. 12.10.
• * 1.77

  1 Cor. 4.21.
• * 1.78

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chry∣sost. Homil. 14. in 1. ad Corinth. p. 444. vid. Hieron. in loc. Tom. 9. p. 305.
• * 1.79

  2 Cor. 10.6, 8, 9.
• * 1.80

  Chap. 13.2.
• * 1.81

  Vers. 10.
• * 1.82

  1 Cor. 5 5. vid. Chrysost & Hieron. in loc.
• * 1.83

  1 Tim. 1.20.
• * 1.84

  Acts 5.11.
• * 1.85

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost. Homil. 18. in Act. App. p. 580.
• (a) 1.86

  Philostorg. H. Eccl. l. 3. c. 2 p. 24.
• (b) 1.87

  Clem. Al. Strom. iib. 4. p. 516.
• (c) 1.88

  H. Eccl. lib. 2. c. 24. p. 66.
• (d) 1.89

  Chrysost. Encom. S. Ig∣nat. p. 499. T. 1.
• (e) 1.90

  De Synedr. lib. 3. c. 15. p. 398.
• (f) 1.91

  Praefix. Oper. de Hares. p. 1.
• (g) 1.92

  Lib. 6. Ep. 4. p. 47. vid. Ep. 7. p. 150.