Keimåelia 'ekklåesiastika, The historical and miscellaneous tracts of the Reverend and learned Peter Heylyn, D.D. now collected into one volume ... : and an account of the life of the author, never before published : with an exact table to the whole.

CHAP. I. The Christian Church first founded by our Lord and Saviour, in an Imparity of Ministers.

• 1. The several Offices of Christ our Saviour in the Administration of his Church.
• 2. The aggregation of Disciples to him.
• 3. The calling of the Apostles, and why twelve in number.
• 4. Of the Name and Office of an Apostle.
• 5. What things were specially required unto the making of an Apostle.
• 6. All the Apostles equal amongst them∣selves.
• 7. The calling and appointing of the Seventy Disciples.
• 8. A reconciliation of some different opinions about the number.
• 9. The twelve Apostles superiour to the Se∣venty by our Saviours Ordinance.
• 10. What kind of superiority it was that Christ prohibited his Apostles.
• 11. The several Powers and preheminences given to the Apostles by our Saviour Christ.
• 12. That the Apostles were made Bishops by our Lord and Saviour, averred by the ancient Fathers.
• 13. And by the Text of holy Scripture.

OF all the Types in holy Scripture, [unspec I] I find not any that did so fully represent the nature of our Saviours Kingdom, as those of David, Moses, and Melchizedech. David a Shepherd,* 1.1 and a King, Moses a Legislator, and a Prince; Melchisedech both King of Salem, and a Priest also of the living God, as that Text hath stiled him. Each of these was a type of our Saviour Christ, according to his Regal Office; he being like Melchise∣dech,* 1.2 a King of Peace and Righteousness; leading his people, as did Moses, out of the darkness and Idolatries of Egypt, to the land of Canaan:* 1.3 and conquering like David all those Enemies which before held them in subjection. This Office, as it is supreme, so it is perpetual. That God who tells us in the Psalms, that he had set his King on Zion, on his holy mountain:* 1.4 hath also told us by his Angel, that he should reign over the House of Jacob for ever, and of his Kingdom there should be no end. But if we look upon him in his Sacerdotal and Pastoral Offices: if we behold him as a Lawgiver to his Church and people: we find him not fore-signified in any one of these, but in all together.* 1.5 A Priest he was

after the order of Melchisedech;* 1.6 faithful to him that did appoint him, as also Moses was faithful in all his house; ordering, and disposing of the same, according to his will and pleasure. And as for the discharge of his Pastoral or Prophetical Office, God likeneth him to David,* 1.7 by his holy Prophet saying, I will set up one Shepheard over them, and he shall feed them, even my servant David, he shall feed them, and he shall be their shepheard. Which Offices, although subordinate to the Regal power, are per∣petual also. He was not made a Priest for a time or season, but for ever. Tu es Sa∣cerdos in aeternum:* 1.8 Thou art a Priest for ever, said the Lord unto him. A Priest, who as he once appeared to put away sin by the sacrifice of himself;* 1.9 so by that one offering hath he perfected for ever all them that are sanctified;* 1.10 and sitting down at the right hand of God,* 1.11 he ever liveth, and maketh intercession for them. Of the same perpetuity also are those other Offices of Christ our Saviour, before remembred. He had not been sidelis sicut Moses,* 1.12 faithful as Moses was in all his house: i. e. as Estius well expounds it, in administratione populi sibi credita, in the well-ordering of the charge committed to him, had he not constituted a set Form of Government, and given the same unto his Church, as a Rule for ever. Nor had he faithfully discharged the part of David, had he looked only to his flock, whiles himself was present; and took no care for the continual feeding of the same, after he was returned to his heavenly glo∣ries. And therefore,* 1.13 when he ascended up on high he gave gifts to men, and gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers; for the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of Christ; till we all come in the unity of faith, and of the knowledg of the son of God unto a perfect man, unto the measure of the stature of the fulness of Christ.

He gave them then indeed, [unspec II] after his Ascension, when he ascended up on high, be∣cause he then did furnish them with those gifts and graces, wherewith they were en∣dued by the Holy Ghost, and thereby fitted for the execution of the trust commit∣ted to them by their Lord. For otherwise many of them had been given already; not only in the way of choice, and designation, but of commission and employ∣ment. Ite,* 1.14 & docete omnes Gentes, had been said before. It was not long after our Saviours baptism by John in Jordan, that some Disciples came unto him. That te∣stimony which came down from God the Father, when the Heavens were opened, and the Spirit of God descended on him like a Dove,* 1.15 was of it self sufficient to procure many followers. The evidence which was given by John the Baptist, added nought to this. And yet that evidence prevailed so far,* 1.16 that two of his Disciples, when they heard him speak, forsook their old Master, and went after Jesus. Nor did it satisfie them, that they had found the Christ, and had talked with him, but they impart the same unto others also. Thus Andrew brings in his own Brother Simon; Philip invites his friend Nathancel.* 1.17 One tells another the glad tidings, that they had found him of whom Moses in the Law, and all the Prophets did write: and all of them desire to be his Disciples.* 1.18 Afterward as his fame increased, so his followers multiplyed; and every Miracle that he wrought to confirm his Doctrine, did add unto the number of his Proselytes. So great his fame was, and so great the conflux of all sorts of people, that Johns Disciples presently complained, I know not whether with more truth or envy,* 1.19 Omnes ad eum veniunt, that all men came unto him, both to hear his preaching, and receive his baptism. And certainly it was no wonder that it should be so; that all men should resort to him, who was the way; or seek for him, who was the truth;* 1.20 or follow after him, who was the life. Lord (saith Saint Peter, to whom shall we go? thou hast the words of life eternal.

The number of his followers being thus increased, [unspec III] he sends them not immediate∣ly to preach his Gospel. Two years he trained them up in the School of Piety, where he himself was both the Teacher and the Lesson, before he ventured them abroad upon that employment; And when he ventured them abroad, he neither sent them all together,* 1.21 nor with like authority. Twelve he selected from the rest, whom he named Apostles.* 1.22 And he ordained them saith Saint Mark, that they should be with him, and that he might send them forth to preach: first to be with him, as the constant witnesses of his words and works, and afterwards to preach and publish what they saw and heard.* 1.23 In which regard, Tertullian calls them not unfitly, Legatos à latere, sent from Christ to teach the Nations. Ex quibus (out of his Disciples) duodecem praecipuos lateri suo adlegerat, destinatos nationibus Magistros: as his own words are. The same Tertullian gives a reason, why Christ made choice of twelve Apostles, nei∣ther more nor less:* 1.24 viz. because there were twelve Fountains in Elim; twelve gems

or pretious Stones in the Brest-plate of Aaron; and twelve stones taken out of Jordan by the hand of Joshua, and by him put into the Ark of the Testament. And then he adds, totidem enim Apostoli praetendebantur, that the like number of Apostles was prefigured. Other conceits there are of the Ancient Fathers about this number: Bede, and Sedulius, resemble them to the twelve signs of the Zodiack: Justin Martyr to the twelve Bells in the high Priests garment: Tertullian before named,* 1.25 to the twelve Oxen that did uphold the molten Sea in the Temple of Solomon. Others have other fancies to the same effect; but whether Christ related unto any of them in this de∣signation, as it is no where to be found, so is it not material to the present pur∣pose. More near unto the point in my opinion, is that of Calvin, who thinks our Saviour in the choice of his twelve Disciples related to the twelve Patriarchs of the Tribes of Israel: to shew that as the Patriarchs were the root and seminary of the Tribes of Israel, so the Apostles were to be the Parents, or if you will,* 1.26 the Patriarchs of the Church of Christ, Non ergo frustra Dominus duodecim veluti Patriarchas consti∣tuens, Ecclesiae renunciationem testatus est. Which guess of his, though it come nearer to the matter than the other did; yet it falls short also of the true intention of our Lord and Saviour. For Christ, who was best able to assign the reason of his mind herein, hath told us, that he fitted his Apostles according to the number of the Tribes of Israel; that his Apostles in due time might become their Judges. For so himself declares it in his holy Gospel; Verily (saith he) I say unto you,* 1.27 that ye which have followed me in the regeneration, when the Son of man shall sit in the throne of his glory, ye shall also sit upon twelve thrones, judging the twelve tribes of Israel,* 1.28 i. e. as Hierom doth expound it, Quia credentibus vobis, illi credere noluerunt; by reason of their ob∣stinacy and unbelief, not giving credit to that Gospel the Apostles preached. Twelve then our Saviour pleased to chuse, whom he named Apostles, and they themselves conceived this number not to want its weight: and therefore made it their first care to fill up their number, and surrogate some other in the place of Judas. Saint Peter very well declared the necessity of it, when he came in with his Oportet;* 1.29 Oportet ergo ex his viris, &c. Wherefore of these men that have companied with us all the time, that the Lord Jesus went in and out amongst us, must one be ordained to be a witness with us of his resurrection. So excellently true is that of Austin, Adeo numerus ille sacratus est,* 1.30 ut in locum unius qui exciderat, non posset nisi alter nominari.

As for the name, quos & Apostolos nominavit, as Saint Luke informs us: [unspec IV] Baronius thinks it was not of our Saviours own divising,* 1.31 but by him borrowed of the high Priests of the Jewish Nation, who had a special kind of Ministers, whom they cal∣led Apostles, imployed by them for the instruction of the Priests,* 1.32 the visiting of the several Synagogues, the rectifying of ill manners, and the reforming of those publick Ministers, who did not live according to the prescript of the Law. Whether that it were so or not, or that the Cardinal be not mistaken in the meaning of the Author whom he citeth; I will not meddle for the present: though I conceive by looking on the place in Epiphanius, that the succeeding Patriarchs of the Jewish Nati∣on, did rather take this name from Christs Apostles, than he from theirs. But for the word as now we use it, it is meerly Greek, signifying in its natural and ori∣ginal sense a Messenger, a Legate, an Embassadour; from whom, to whomsoever sent: after appropriated and applyed by the Evangelists to signifie those twelve, whom our Saviour chose, and called his Apostles, as by way of excellence: yet so that many of those men who saw our Saviour in the flesh, and did preach the Gospel, are sometimes honoured with that name. Quod autem exceptis duodecim quidam vo∣cantur Apostoli, illud in causa est, omnes qui Dominum viderunt, & eum postea praedica∣runt, fuisse Apostolos nominatos: as Saint Hierom notes it. By which we see, that those two things did principally concur unto the making of an Apostle, viz. to have been conversant with our Saviour Christ, and to preach his Word: which being most exactly verified in those twelve Disciples, whom he selected for that purpose; it was most fit that they should chiefly have the honour of so high a Title. But these, although they were two special marks of an Apostle; yet they were not all. Others had seen our Saviour in the flesh, and preached his Gospe, which notwith∣standing never durst assume that Title: Ignatius, who affirms it of himself,* 1.33 that he had seen the Lord Jesus, doth yet disclaim the power and priviledg of an Apostle, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith he in his Epistle to the Romans. So that be∣sides their seeing of our Saviour in the flesh, and preaching of those things which themselves had seen; the Twelve had a preheminence above the rest of the Disci∣ples,

in those three particulars: first, in their nearness of access unto him when he was alive: Secondly, in the latitude of their commission, when he was to leave them: And thirdly, in the height of their authority after his departure.

For first, [unspec V] the twelve Apostles, and no others were the continual, constant, and do∣mestical Auditors of all his Sermons; the diligent beholders and observers of all his Miracles. With them did he discourse familiarly, propounding questions, answer∣ing their demands, and satifying all their scruples. The Twelve, and none but they, were present with him, when he did institute his holy Supper: and they alone parti∣cipated of those Prayers and Promises which he made to them from himself, or for them to his heavenly Father. Many there were of his retinue, of his Court not few: the Twelve were only of his Council; and of those too, some more especially ad∣mitted to his privacies, and of his Cabinet-council; (as it were) than others; whereof see Matth. 17.1. Mark 14.33. Luke 8.51. And on this ground doth Clemens tell us,* 1.34 that Christ imparted many things unto these three after his Ascen∣sion, which they communicated 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, unto the rest of the Apostles: the rest of the Apostles to the 70. As they were nearer in access, so were they fur∣nished with a more liberal Commission,* 1.35 when he was to leave them. Ite in uni∣versum mundum. He said unto them, Go into all the world, and preach the Gospel to every creature. No such commission granted to any others, who had their several precincts and bounds, a limited Commission when it was at best. To the Eleven (for unto them alone did he give that charge) the whole World went but for a Diocess.* 1.36 For this cause Chrysostom doth honour them with the stile of Princes, and Princes of a great command over all the Universe. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. The Apostles were ordained Princes by the hand of God: Princes which have not only under them some Towns, and Nations, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but such unto whose care the whole World was trusted. So far that Father. And if we doubt that their authority fell short in any thing of their Commission: the same good Father in the same place, will inform us otherwise. For making a comparison between Spiritual and Civil Dignities,* 1.37 he calleth the Office of an Apostle, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a spiritual Con∣sulship, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the most spiritual of all Powers or Governments; and finally, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: the head, the root, nay the foundation of all spiritual Dignities of what sort soever. Doubtless the Father had good reason for so high an Eulogie. When Christ affirmed, Sicut misit me Pater,* 1.38 that as his Father sent him, so sent he them: He said enough to inti∣mate that supreme authority which he had given them in the Church, whether it were in preaching of the Gospel, in founding Churches, constituting, and ordaining Pastors, or whatsoever else was necessary for the advancement of his Kingdom. For by these words, as Cyril hath right well observed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he did ordain them for to be Guides and Teach∣ers unto all the World,* 1.39 and the dispensers of his holy Mysteries, commanding them not only to enlighten the land of Jewrie, but all the people of the Universe: as also giving them to understand that it was their duty, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to call the sinners to repentance, to heal all those that were afflicted, either in body or in soul, in the dispensing of Gods blessings; not to follow their own will, but his that sent them: and in a word, as much as in them was, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to save the World by wholsom dictrines, for to that pur∣pose was he sent by his Heavenly Father. And so we are to understand Saint Chry∣sostom, when he tells us this,* 1.40 that Christ invested his Apostles with the like authority as he received from his Father. Calvin affirms as much or more upon those words of our Redeemer. Quare non abs re Christus cum Apostolis suis communicat, quam à Patre autoritatem acoeperat, &c. But this authority of theirs will be seen more clearly, when we behold it in the practice, and execution.

Five things then of necessity were to concur in the making or constituting of an Apostle, [unspec VI] truly and properly so called: first an immediate Call from Christ himself: secondly, an Autopsie, or Eye-witnessing of those things which they were afterwards to preach or publish of him: thirdly, their nearness of access: fourthly, the latitude of their Commission: fifthly, and finally, the eminence of their authority: Of these the first were common with them unto the rest of the Disciples; save that the calling of the Apostles to that charge, and function doth seem to be more solemn, and imme∣diate. But in the rest, which are indeed the special or specifical differences, they had

no co-partners. This made them every way superiour unto the rest of the Disciples, al∣though all equal in themselves. Though in the calling of those blessed Spirits to that great imployment, there was a prius and posterius; yet in regard of power and autho∣rity, there was neither Summum, nor Subalternum: And howsoever Peter be first named in that sacred Catalogue; yet this entitleth him to no more authority, above the rest of the Apostles, than Stephen might challenge in that regard above the residue of the Seven. Saint Cyprian did resolve this cause many hundreds since; assigning unto all the twelve a parity of power and honour.* 1.41 Hoc erant utique & caeteri Apostoli quod fuit Petrus, pari consortio praediti, & honoris & potestatis; sed exordium ab unitate proficiscitur. Where clearly there is nothing given to Peter, but a priority of Order; a primacy if you will, but no supremacy. Neither doth Barlaam give him more, though he inscribe his book, de Papae Principatu. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. The Apostles, all of them saith he,* 1.42 in matter which concern∣ed the Church, were of equal honour. If Peter had preheminence in any thing, it was that in their sacred meetings he first brake the business, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and peradventure also had the upper place in the assemblies of that goodly fellowship. But what need Cyprian, or Barlaam come in for evidence, when as we find this parity so clearly evidenced in holy Scripture? In the immediateness of their Cal∣ling, and their access unto our Lord and Saviour, they were all alike. He that called Peter from his Nets, called also Matthew from the receit of custom. If only Peter, and the sons of Zebedee were taken with him to Mount Tabor,* 1.43 there to behold the glory of his Transfiguration;* 1.44 or chosen from amongst the rest to attend his person when he went out into the Garden of Gethsemane: this makes as much for the supremacy of the sons of Zebedee, as the son of Jona. Their mission, and commission were alike to all. He that said Ite & docete, Go into all the world and preach the Gospel to every creature, spake it indefinitely to every one; not unto Peter only, as the supreme Pastor; from whom the rest were to receive a delegated and confined authority. Neither had he so often been molested with that needless question, which of them should be greatest in their Masters Kingdom: had he before determined of it, and setled the supremacy in Saint Peters person. And as for those prerogatives, of Tibi dabo claves, Pasce oves meas: which being spoken unto Peter, may seem peculiarly to belong to him: the Fathers say, that nothing did hereby accrew to Peter, but what was common to the rest. Ecclesiae enim claves regni coelorum datae sunt. Et cum ei dicitur, ad omnes dicitur, Amas me?* 1.45 Pasce oves meas: as Saint Austin states it. But what need more be said to affirm this point, than that of our most blessed Saviour, when he encouraged them to perseverance with this heavenly Cordial, that they should sit upon twelve Thrones,* 1.46 judging the twelve Tribes of Israel? In which most gracious words of his, as the sitting of the Apostles shews au∣thority; their sitting upon Thrones, an eminence of power; their sitting to judg, a power and exercise of jurisdiction; and their sitting thus to judg the twelve Tribes of Israel, the universality and extent of their jurisdiction:* 1.47 so doth their sitting on twelve Thrones, singuli in sua sede, as Jansenius hath it, intimate an equality of juris∣diction, a parity in point of power.

But to proceed, Our Saviour finding that the harvest was great, [unspec VII] and the labourers as yet but few, and that his hour was now at hand, appointed other seventy also,* 1.48 and sent them two, and two before his face, into every City and place, whither he himself would come. [Verse 9] To them he gave authority to proclaim, and publish to the people, [Verse 17] that the Kingdom of God was come nigh unto them: giving them also power to heal the sick, and to cast out Devils, as he had formerly to his Apostles. So that there is no question to be made, but that they were intrusted with a part of this sacred Ministery, but whether in an equal rank we shall see anon. In the mean time if any question should be asked who these Seventy were and by what names called; we answer, nondum constat, that we can∣not tell. Eusebius as great a searcher into the monuments of Antiquity,* 1.49 as the Church ever bred, professeth plainly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that he could ne∣ver meet with any list or catalogue of them. Some he had taken up on hear-say,* 1.50 as Barnabas, Sosthenes, Cephas, Matthias, after chose into the place of Judas, and Thaddeus. Papias mentioneth Aristion, as another of that number also. And Epiphanius adds to these, Stephen, and the residue of the Seven, Mark and Luke, two of the Evangelists, Justus, who stood in competition with Matthias, together with Apelles, Rufas, and Niger, whose names occur in holy Scripture. These are the most that there is any ground for, in antiquity. As for the Catalogue of their names and actions fathered on Dorotheus Bishop of Tyre: there is not any thing more false and fabulous: that Rhapsodist thrust∣ing

into that Catalogue, many who were converted by the Apostles, after Christs A∣scension. Insomuch as Estius worthily complaineth,* 1.51 eos fere omnes qui à Paulo in hoc capite nominantur, aut salutantes, aut salutandi, that all the men whose names occur in the 16. Chapter to the Romans, are by him thrust into the Catalogue of the Seventy Disciples: not to say any thing of those many other absurdities, which he hath noted in that Bedrol.

As for the number of Seventy, [unspec VIII] why our Redeemer pitched on that, there is not much dispute amongst the learned. Tertullian, who had fitted (as before we saw) the num∣ber of the Apostles,* 1.52 to the twelve fountains in Elim; doth also proportion the number of these Disciples, ad arbusta Palmarum, unto the number of the Palm-trees, that grew thereby. But this being only in the way of Allegory, we shall pass it over: only re∣serving the Application made by Hierom for a little longer. That which cometh near∣est the matter, and is agreed upon almost by all sorts of Writers, is that our Saviour in this choice, related to the Seventy Elders interessed in the government of the Tribes of Israel:* 1.53 mention of whom is made, Num. 11.16. Ezek. 8.11. Calvin amongst the rest gives this reason of it, In numero septuaginta videtur eum ordinem secutus esse, cui jam olim assueverat populus: and adds withal another note, which may well serve to reconcile the difference about this number, which is between the Greek and the Latin Copies. For the Greek Copies have it generally, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that he ap∣pointed other seventy also, as our English reads it. The Latin no less generally: Desig∣navit & alios septuaginta duos, that he sent out other seventy two: which reading doth occur in Hierom,* 1.54 Austin, and some others. I know indeed, Beza doth put an handsom slur on the Latin Copies, and thinks that some poor ignorant Scribes (Li∣brarii indocti, as he calls them) abbreviating the word discipulos into dlos: others as ignorant as they out of dlos read duos, and so found seventy two Disciples instead of seventy. But surely those renowned Fathers Hierom, and Austin, were no such Babies: not to say any thing of Beda, and the rest that followed. And therefore since it is agreed on, that these Disciples were proportioned to the number of the Elders of the Tribes of Israel: we must first find what was the number of those Elders, before we can agree upon the other. Now for the number of those Elders, the Scripture saith expresly, they were seventy two, as may appear by comparing the 25. verse of the 11. of Num∣bers, with the 26. in which we find that there were seventy Elders gathered about the Tabernacle, besides Eldad, and Medad in the Camp. For making up this number, as afterwards in the translation of the Bible, there were six chosen out of every Tribe, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.55 as Josephus hath it, which cometh to seventy two in all. But both the seventy two Elders, are generally called the Seventy; as the Translators of the Bible are called the Septuagint; both of them ad rotundationem numeri: even as the Ma∣gistrates in Rome were called Centumviri, though being three for every Tribe, they came unto an hundred and five in all.* 1.56 And this is that which Calvin hath observed in the present business: viz. that the Consistory of the Jewish Judges, to which the number of the Disciples is by him proportioned, consisted of no less than 72, though for the most part, ut fieri solet in talibus numeris, they are called the Seventy. So then to reconcile the Latin with the Greek Original, there were in all 72 Disciples, according to the truth of the calculation: and yet but seventy in account, according to the esti∣mation which was then in use. And therefore possibly the Church of England, the better to comply with both computations; though it have seventy in the new Tran∣slations, yet still retains the number of seventy two, in the Gospel appointed for Saint Lukes day in the book of Common-prayer confirmed by Parliament.

This being the number of the Disciples, [unspec IX] it will then fall out, that as there were six Elders, for every Tribes so here will be six Presbyters or Elders, for every one of the Apostles. For those which have compared the Church of Christ which was first planted by the Apostles, with that which was first founded by the Lord himself: resemble the Bishops in the Church to the twelve Apostles; the Presbyters, or Priests, unto the Seventy. Which parallel how well it holdeth, and whether it will hold, or not, we shall see hereafter. Mean while it cannot be denied, but that the Apostles were supe∣riour to these Seventy, both in place and power. The Fathers have so generally af∣firmed the same, that he must needs run cross unto all antiquity that makes question of it. The Council of Neocaesarea, which was convened some years before that of Nice,* 1.57 declareth that the Chorepiscopi, which were but Presbyters in fact, (though in Title Bishops) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.58 were instituted according to the pat∣tern of the Seventy. Saint Hierom, in his Tractate ad Fabiolam, speaking of the twelve

fountains of Elim, and the seventy Psalms that grew thereby, doth resolve it thus, Nec dubium quin de duodeeim Apostolis sermo sit, &c. It is not to be doubted, but that the Scripture speaketh here of the twelve Apostles, the waters issuing from whose fountains have moistned the barren driness of the whole World; and that the seventy Psalms that grew thereby, are the Teachers of the second rank or order: Luca testante duodecim fuisse Apo∣stolos, & septuaginta Discipulos minoris gradus: Saint Luke affirming that there were twelve Apostles, and seventy Disciples of a lower order, whom the Lord sent two and two before him. In this conceit, Saint Ambrose led the way before him, likening unto those Psalms the Seventy, qui secundo ab Apostolis gradu, who in a second rank from the Apo∣stles, were by the Lord sent forth for the salvation of mankind. Serm. 24. Damasus their co-temporary doth affirm as much, viz. non amplius quam duos ordines,* 1.59 that there were but two Orders amongst the Disciples of Christ, viz. that of the twelve Apostles, and the Seventy. Theophylact concurrs with Hierom in his conceit about the twelve Fountains, and the seventy Palm-trees: and then concludes,* 1.60 that howsoever they were chosen by Christ, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, yet were they inferiour to the twelve, and afterwards their followers and Scholars. Add hereunto the testimony and consent of Calvin, who giving the preheminence unto the Apostles,* 1.61 as the chief builders of the Church; adds in the next place the Evangelists, such as were Timothy and Titus, & fortassis etiam septuaginta Discipuli, quos secundo ab Apostolis loco Dominus designavit: and peradventure also the seventy Disciples, whom Christ appointed in the second place after his Apostles. Besides, S. Hierom giveth it for a Maxim, Qui provehitur,* 1.62 de minore ad majus provehitur, that he which is promoted, is promoted from a lower rank unto an higher. Matthias therefore, having been formerly of the Seventy, and afterwards advanced into the rank and number of the Twelve, in the place of Judas: it must needs follow that the twelve Apostles shined in an higher sphere than these lesser luminaries. Now that Matthias had before been one of the seventy, appeareth by the concurrent testi∣monies of Euseb. l. 1. Eccles. Hist. c. 12. & l. 2. cap. 1. and of Epiphanius contr. haeres. 20. n. 4. to whom, for brevity sake, I refer the Reader. And this the rather, because the Scripture is so full and pregnant in it; it being a condition, or qualification, if you will, required by S. Peter, in those that were the Candidates for so high a Digni∣ty,* 1.63 that they accompanied the Apostles all the time that the Lord Jesus went in and out amongst them. And that we know none did, but the Seventy only. So then it is most clear, and manifest, both by authority of Scripture, and consent of Fathers, that our Saviour instituted in his Church two ranks of Ministers, the one subordinate unto the other: and consequently, laid the first foundations of it, in such a Fatherly, and mo∣derate imparity, as bound all following times and ages, that would not willingly op∣pose so Divine an Ordinance, to observe the like.

And yet it is not to be thought, that this superiority thus by him established, [unspec X] doth contradict those other passages of holy Scripture, wherein he doth prohibit all domi∣nion over one another. They much mistake the business who conceive it so. The Jews in general, and all the followers of Christ particularly, expected that the pro∣mised Messiah should come with power, restore again the lustre of the Jewish Kingdom, and free them from that yoke and bondage, which by the Romans had been laid upon them. We thought, said Cleophas, that this had been he that should have delivered Israel.* 1.64 And what he thought, was solemnly expected by all the rest.* 1.65 Domine, si in tempore hoc restitues regnum Israel, Lord, say they, even in the very moment of his Ascension, wilt thou at this time restore again the Kingdom unto Israel? Upon which fancy and ima∣gination, no marvail if they harboured some ambitious thought; every one hoping for the nearest places, both of power and trust about his person. This was the great∣ness which they aimed at: and this our Saviour laboured to divery them from: by interdicting all such power and Empire, as Princes, and the favourites of Princes have upon their Vassals. Ye know (saith he) that the Princes of the Gentiles exercise Dominion over them, and they that are great exercise auhtority upon them: Vobis autem non sic,* 1.66 But so it shall not be amongst you. Where plainly it appears, both by the Text and context: first, that this strife and contestation was only amongst the twelve Apostles; and there∣fore howsoever it may prove that there was to be a parity or equality amongst them∣selves, yet it will never prove, but that they were, and might be still superiour unto the Seventy. And secondly, that Christ our Saviour doth not prohibit them the use and exercise of all authority, on those who were inferiour and subordinate to them; but only such authority as the Princes of the Gentiles, and the great Lords and Mini∣sters about them did exercise upon their Subjects. The power and government of

the Apostles in the Church of Christ was meerly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, such as a Father beareth unto his children: but not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Lordly, and imperious Rule, such as a Master exerciseth on his slaves and servants:* 1.67 Not as Lords over Gods inheritance, but as the hel∣pers of their joy, say the two Apostles, and herein stands the difference, according unto that of Chrysostom, Principes mundi ideo fiunt, ut dominentur minoribus suis, The Princes of the Earth were made to this end and purpose, that they might Lord it over their inferiours, and make them slaves, and spoil them, and devour them, abasing them unto the death, for their own profit and glory: Principes autem Ecclesiae fiunt, &c. But the Governours or Princes of the Church were instituted to another end, viz. To serve their inferiours, and to minister unto them all such things, as they have received from the Lord.

This eminence and superiority over all the Church, [unspec XI] which was thus setled in the Apostles by our Lord and Saviour, will appear more fully, if we consult the several ministrations committed unto them, and to them alone. For unto them alone it was, that Christ committed the whole power of preaching of his holy Word, administring his blessed Sacraments, retaining and forgiving sins, ruling and ordering of his flock: giving them also further power of instituting, and ordaining such, by whom these several Offices were to be performed till his second coming. None but the Twelve were present with him, when he ordained the blessed Sacrament of his body and blood:* 1.68 and unto them alone was said Hoc facite, do this: i. e. take bread, and break, and bless it, and distribute it, in remembrance of me. To the eleven alone it was that he gave commission to go into all the World and preach the Gospel to all creatures,* 1.69 baptizing them in the name of the Father, Son, and Holy Ghost. They only had that powerful and immediate mission,* 1.70 Sicut misit me Pater, As my Father sent me, so send I you; and upon them alone he breathed, saying, Receive the Holy Ghost: whose sins ye do remit, they are remitted unto them; and whose sins you do retain, they are retained. Finally, they, and none but they were trusted with the feeding, and the governance of the Flock of Christ, (the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Greek doth imply them both) for howsoever Pasce oves meas,* 1.71 was in particular spoken to Saint Peter; yet was that charge incumbent on them all, as before we noted from Saint Austin. By all which passages and Texts of Scripture, it is clear and manifest, that the Apostles were by Christ ordained to be the sole and ordinary Teachers, Bishops, and Pastors of the Church, next and immediately under his most blessed self,* 1.72 who still continueth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the great Shepheard of the Sheep, as Paul; the Shepheard and Bishop of our Souls, as Saint Peter calls him. The Seventy had no part in this new Commissi∣on, the dispensation of the Word, and Sacraments, but at second hand; as they were afterwards intrusted with it, by the holy Apostles, either as Prophets, Presby∣ters, or Evangelists, according to the measure of the Grace which was given unto them: or specially designed to some part therein, after the Ascension of our Lord and Saviour, by the immediate designation of the Holy Ghost. And when they were entrusted with a part thereof, yet were they still secundi Ordinis, Ministers of a second rank, inferiour unto the Apostles, both in place and power, to whom all latitude of power was given. Nay, the Apostles took an hint from this different mission, to in∣stitute two several sorts of Ministers in the Church of Christ: the one subordinate unto the other, as were the Seventy unto them. And this by vertue of these words in their Commission, Ita mitto vos; i. e. as the Arch-Bishop of Spalato very well applyeth it,* 1.73 Sicut ego à Patre habui potestatem eligendi Ministros, etiam diversi ordinis, ita & vos pariter habeatis. As I received power from my heavenly Father, of instituting Ministers, even of divers Orders, so I give it you. And therefore whatsoever the Apostles did therein, they did it after Christs example, and by his authority: and consequently, the imparity of Ministers by them ordained, was founded on the Law of God, and the original institution of our Saviour Christ, by whom the power of Ordination was to them committed, and by them unto their Successours in the Church for ever.

To bring this Chapter to an end, [unspec XII] our Saviour Christ having thus furnished his A∣postles with those several powers, faculties, and preheminences which before we spake of; he thought it best to recommend them to the blessings of Almighty God, whose work they were to go about. And therefore being to take his fare-well of them,* 1.74 did in a very solemn manner bestow his benediction on them. Elevatis mani∣bus suis benedixit eis, he lifted up his hands, and blessed them, as Saint Luke hath it. Which benediction Saint Austin takes to be a consecrating of those holy men unto the power and dignity of Bishops.* 1.75 Ipse enim priusquam in caelos ascenderet, imponens

manum Apostolis, ordinavit cos Episcopos: as the Father hath it. Which whether it were so or not, I mean so done with such an outward Form and Ceremony, and in that very point of time, is perhaps uncertain: But sure I am, that for the thing it self, which is here delivered, the Fathers, many of them do agree with Austin; affirming, passim, in their writings, that the Apostles were made Bishops by our blessed Lord. Saint Cyprian voucheth it expresly. The Deacons ought to understand,* 1.76 quoniam Apo∣stolos, i. e. Episcopos, & Praepositos Dominus elegit, that the Lord Christ himself did chuse the Apostles, that is, the Bishops and Rulers of the Church, and that the Apostles after his ascension did ordain the Deacons to be the Ministers of their Episcopal function, and the necessities of the Church. Saint Ambrose doth affirm the same,* 1.77 Caput it aque in Ecclesia Apostolos posuit, &c. Christ, saith he, made the Apostles the head (or su∣preme Governours) of his Church, they being the Legats or Ambassadours of Christ, according unto that of the Apostle, 2 Cor. 5.20. And then he adds, Ipsi sunt Epi∣scopi, that they were Bishops. More plainly in his Comment on the Ephesians, Apo∣stoli Episcopi sunt, Prophetae, explanatores Scripturarum, The Apostles, saith he,* 1.78 are Bishops, and Prophets, the Expositors of Scripture. But because question hath been made, whether indeed those Commentaries are the works of Ambrose, or of some other ancient Writer; he tells us in his Notes on the 43. Psalm, that in those words of Christ, Pasce oves meas, Peter was made a Bishop by our Lord and Saviour.* 1.79 Signi∣ficat Ambrosius Petrum Sacerdotem, hoc est, Episcopum electum, illis verbis, Pasce oves meas: as the place is cited by the Arch-Bishop of Spalato. And thus Saint Chrysostom speak∣ing of the election of the Seven, saith plainly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that then there were no Bishops in the Church,* 1.80 but only the Apostles.

But what need more be said in the present business, [unspec XIII] than that which is delivered in the holy Scripture, about the surrogation of some other in the place of Judas: wherein the place or function of an Apostle is plainly called Episcopatus;* 1.81 Episcopatum ejus accipiat alter, let another take his Bishoprick, as the English reads it. His Bishop∣rick, i. e. saith Chrysostom, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his Principality, his Priesthood,* 1.82 the place of government that belonged unto him, had he kept his station. A Text most plain and pregnant as the Fathers thought, to prove that the Episcopal dignity was vested in the persons of the Lords Apostles. The Comment under the name of Ambrose, which before we spake of, having said, Ipsi sunt Episcopi,* 1.83 that the Apostles were Bishops, adds for the proof thereof these words of Peter, Episcopatum ejus acci∣piat alter. And the true Ambrose saying of Judas,* 1.84 that he was a Bishop [Episcopus enim & Judas fuit] adds for the proof thereof the same very Text. Finally, to conclude this matter, Saint Cyprian, shewing that Ordinations were not made with∣out the privity of the people, in the Jewish Church,* 1.85 adds that the same was after∣wards observed by the holy Apostles, Quando de ordinando in locum Judae Episcopo; when Peter spake unto the people, about the ordering of a Bishop in the place of Judas. But for a further proof of this, that the Apostles were ordained Bishops by our Lord and Saviour, we shall see more hereafter in convenient place,* 1.86 when we are come to shew, that in the government of the Church, the Bishops were the proper Successors of the Apostles; and so esteemed to be by those, who otherwise were no great friends unto Episcopacy. In the mean time, we may take notice of that impudent assertion of Jobannes de Turrecremata: viz. Quod solus Petrus à Christo Episcopus est ordinatus:* 1.87 that Peter, only Peter was made Bishop by our Saviour Christ, and that the rest of the A∣postles received from Peter their Episcopal consecration: wherein I find him second∣ed by Dominicus Jacobatius, lib. 10. de Concil. Art. 7. A Paradox so monstrous and absurd, that howsoever Bellarmine doth reckon it amongst other the Prerogatives of that Apostle, in his first Book de Romano Pontifice, cap. 23. yet upon better thoughts, he rejects it utterly in his 4th Book upon that argument, Cap. 22. and so I leave it.

Thus having shewn in what estate the Church was founded by our Saviour, and in what terms he left it unto his Apostles: we must next see what course was taken by them to promote the same, what use they made of that authority which was trusted to them.

Notes

• * 1.1

  Psal. 78.71, 72. Gen. 14.18.
• * 1.2

  Heb. 7.2. Exod.
• * 1.3

  2 Sam.
• * 1.4

  Psalm 2. Luke 1.33.
• * 1.5

  Heb. 5.6, 10.
• * 1.6

  Heb. 3.2.
• * 1.7

  Ezek. 34.23.
• * 1.8

  Heb. 5.6.
• * 1.9

  Heb. 9.26.
• * 1.10

  Heb. 10.14.
• * 1.11

  Heb. 7.25.
• * 1.12

  Estius in Heb. 3. v. 2.
• * 1.13

  Eph. 4.8, 11, 12, 13.
• * 1.14

  Matth. 28.19.
• * 1.15

  Matth. 3.16.
• * 1.16

  John 1.37.
• * 1.17

  John 1.42, 46.
• * 1.18

  John 1.45.
• * 1.19

  John 3.26.
• * 1.20

  John 6.86.
• * 1.21

  Luke 6.13.
• * 1.22

  Mark 3.14.
• * 1.23

  De Praescript. advers. haeret.
• * 1.24

  Contra Mar∣cian. l. 4.
• * 1.25

  In John 6. Sedulius. Dialog. cum Tryphone. Loco supra ci∣tato.
• * 1.26

  Calvin in Harm. Evang.
• * 1.27

  Matth. 19.28.
• * 1.28

  Hieron. in lo∣cum.
• * 1.29

  Acts 1.21, 22.
• * 1.30

  August. in Psal. 103.
• * 1.31

  Luke 6.13.
• * 1.32

  Quos etiam ipse legare consueve∣rat ad compo∣nendos optimos Sacerdotum mores, ipsas Sy∣nagogas inspi∣ciendas, pravos mores corrigen∣dos, &c. Annal. A. 32. ss. 5. Epiphan. haeres. 30. n. 5. Quos haec ap∣pellatio missos interpretatur. Tert. de pro∣script. In Epist. ad Gal. c. 2.
• * 1.33

  Ignat. Epist. ad Smyrnem.
• * 1.34

  Clemens Alex. ap. Euseb. l. 2. c. 1.
• * 1.35

  Mark 16.
• * 1.36

  Chrys. Tom. 8. p. 110. edit. Savill.
• * 1.37

  Chrys. ibid.
• * 1.38

  John 20.21.
• * 1.39

  Chrys. in Joh. Evang. l. 12.
• * 1.40

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hom in Joh. c. 20.21. Calv. in Job.
• * 1.41

  Cyprian lib. de unitate Eccles.
• * 1.42

  Barlaam de Papae princi∣patu.
• * 1.43

  Matth. 17.1.
• * 1.44

  Mark 14.33.
• * 1.45

  August. lib. de Agon. Christi∣an. c. 30.
• * 1.46

  Matth. 19.28.
• * 1.47

  Jansen. harm. Evang. in lo∣cum.
• * 1.48

  Luke 10.1.
• * 1.49

  Hist. Eccles. lib. 1. c. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.50

  Ap. Euseb. hist. l. 1. c. 33. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In Panar. l. 1. haeres. 20. n. 4.
• * 1.51

  Estius in Rom. c. 16.
• * 1.52

  Tertul. contr. Marcion. l. 4.
• * 1.53

  Calv. in har∣mon. Evan.
• * 1.54

  Hieron. in ca∣none Lucae. In Evan. l. 2. cap. 14. Beza in Annot. in Luc. 10.
• * 1.55

  Joseph. Ant. Judaic. l. 12.
• * 1.56

  Calvin. in harm. Evang. ut supra.
• * 1.57

  Leo Ep. 88.
• * 1.58

  Concil. Neoca∣sar. 1. Can. 13.
• * 1.59

  Epist. 5.
• * 1.60

  Theoph. in Luc. 10.
• * 1.61

  Calvin. in In∣stitut. l. 4. c. 3. § 4.
• * 1.62

  Ep. ad Ocea∣num.
• * 1.63

  Acts 1. v. 21.
• * 1.64

  Acts 24.21.
• * 1.65

  Acts 1.6.
• * 1.66

  Matth. 20.25. Luke 22.25.
• * 1.67

  1 Pet. 5.3 2 Cor. 2.24. Chrysost. in o∣per. imper. in Mat. hom. 35.
• * 1.68

  Luke 22.19.
• * 1.69

  Matth. 28.19.
• * 1.70

  John 20.21. John 20.22, 23.
• * 1.71

  John 21.15, 16.
• * 1.72

  Heb. 13.20. 1 Pet. 2.25.
• * 1.73

  De Repab. Eccl. l. 2. c. 3. n. 7.
• * 1.74

  Luke 24.50.
• * 1.75

  Aug. quaest. N. Test. qu. 14.
• * 1.76

  Cyp. lib. 3. Ep. 9.
• * 1.77

  Ambros. in 1. ad Cor. c. 12.
• * 1.78

  In Comment. in Ephes. 4.
• * 1.79

  De Repub. Ec∣cles. l. 2. c. 2. n. 4.
• * 1.80

  Chrys. hom. 14. in Act 6.
• * 1.81

  Acts 1.20.
• * 1.82

  Chrys. hom. 3. in Act. 1.
• * 1.83

  Ambros. in 1. ad Cor. c. 12
• * 1.84

  Id. Serm. 50.
• * 1.85

  Nisi sub populi assistentis con∣scientia. lib. 1. ep. 4.
• * 1.86

  Vide chap. 6. n. 12.
• * 1.87

  Lib. 2. Summae de Eccl. c. 32. ap. Bell. de Rom Pont.