APOSTLE

A mi ionary, me enger, or envoy. The highest order in the ministry were at first called Apostles; but the term is now generally confined to those first bishops of the Church who received their commi ion from our ble ed Lord himself, and who were distinguished from the bishops who succeeded them, by their having acted under the immediate inspiration of the Holy Spirit , and by their having frequently exercised the power of working miracles. Matthias was chosen into the place of Judas Iscariot, when it was nece ary that “another should take his bishopric,” (Acts i. 20,) and is called an apostle. St. Paul also and St. Barnabas are likewise styled apostles. So that, when we speak of the twelve apostles, we allude to them only as they were when our Lord was on earth. Afterwards, even in the restricted sense, there were more than twelve. But both while there were but eleven, and afterwards when there were more, they were called the twelve , as the name of their college, so to speak; as the LXXII. translators of the Old Testament into Greek are called the LXX. All the apostles had equal power; a fact which is emphatically a erted by St. Paul. Our Lord’s first commi ion to his apostles was in the third year of his public ministry, about eight months after their solemn election; at which time he sent them out by two and two. (Matt. x. 5, .) They were to make no provision of money for their subsistence in their journey, but to expect it from those to whom they preached. They were to declare, that the kingdom of heaven, or the Me iah, was at hand, and to confirm their doctrine by miracles. They were to avoid going either to the Gentiles or the Samaritans, and to confine their preaching to the people of Israel. In obedience to their Master, the apostles went into all the parts of Palestine inhabited by the Jews, preaching the gospel, and working miracles. (Mark vi. 12.) The evangelical history is silent as to the particular circumstances attending this first preaching of the apostles, and only informs us, that they returned, and told their Master all that they had done. (Luke ix. 10.) Their second commi ion, just before our Lord’s ascension into heaven, was of a more extensive and particular nature. They were now not to confine their preaching to the Jews, but to “go and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.” (Matt, xxviii. 19, 20.) Accordingly they began publicly, after our Lord’s ascension, to exercise the office of their ministry, working miracles daily in proof of their mi ion, and making great numbers of converts to the Christian faith. (Acts ii. 42–47.) This alarmed the Jewish Sanhedrim; whereupon the apostles were apprehended, and, being examined before the high priest and elders, were commanded not to preach any more in the name of Christ . But this injunction did not terrify them from persisting in the duty of their calling; for they continued daily, in the temple, and in private houses, teaching and preaching the gospel. (Acts ii. 46.) After the apostles had exercised their ministry for twelve years in Palestine, they resolved to disperse themselves in different parts of the world, and agreed to determine by lot what parts each should take. ( Clem. Alex. A poll on i us. ) According to this division, St. Peter went into Pontus, Galatia, and those other provinces of the Le er Asia. St. Andrew had the vast northern countries of Scythia and Sogdiana allotted to his portion. St. John’s was partly the same with St. Peter’s, namely the Le er Asia. St. Philip had the Upper Asia a igned to him, with some parts of Scythia and Colchis. Arabia Felix fell to St. Bartholomew’s share. St. Matthew preached in Chaldæa, Persia, and Parthia. St. Thomas preached likewise in Parthia, as also to the Hyrcanians, Bactrians, and Indians. St. James the Le continued in Jerusalem, of which Church he was bishop. St. Simon had for his portion Egypt, Cyrene, Libya, and Mauri tan i a; St. Jude, Syria and Me so pot am i a; and St. Matthias, who was chosen in the room of the traitor Judas, Cappadocia and Colchis. Thus, by the dispersion of the apostles, Christianity was very early planted in a great many parts of the world. We have but very short and imperfect accounts of their travels and actions. In order to qualify the apostles for the arduous task of converting the world to the Christian religion, (Acts ii.,) they were, in the first place, miraculously enabled to speak the languages of the several nations to whom they were to preach; and, in the second place, were endowed with the power of working miracles, in confirmation of the doctrines they taught; gifts which were unnece ary, and therefore ceased, in the future ages of the Church, when Christianity came to be established by the civil power. The several apostles are usually represented with their respective badges or attributes; St. Peter with the keys; St. Paul with a sword; St. Andrew with a cro ; St. James the Le with a fuller’s pole; St. John with a cup, and a winged serpent flying out of it; St. Bartholomew with a knife; St. Philip with a long staff, whose upper end is formed into a cro ; St. Thomas with a lance; St. Matthew with a hatchet; St. Matthias with a battle-axe; St. James the Greater with a pilgrim’s staff, and a gourd-bottle; St. Simon with a saw; and St. Jude with a club. APOSTLES’ CREED is used by the Church between the third part of the daily service, namely, the le ons, and the fourth part, namely, the petitions, that we may expre that faith in what we have heard, which is the ground of what we are about to ask. For as “faith cometh by hearing, and hearing by the word of God ,” (Rom. x. 17,) so we must “ask in faith,” if we “think to receive anything of the Lord .” (James i. 6, 7.) For “how shall we call upon him, in whom we have not believed?” (Rom. x. 14.) But as all the doctrines of Scripture, though equally true, are not of equal importance, the more nece ary articles have been, from the beginning of Christianity, collected into one body, called in Scripture, “the form of sound words” (2 Tim. i. 13); “the words of faith” (1 Tim. iv. 6); “the principles of the doctrine of Christ ” (Heb. vi. 1); but in our common way of speaking at present, “the Creed,” from the Latin word, credo , which signifies “I believe.” Now the ancient Churches had many such creeds; some longer, some shorter; differing on several heads in phrase, but agreeing in method and sense, of which that called “the Apostles’ Creed” is one. And it deserves this name, not so much from any certainty, or great likelihood, that the apostles drew it up in these very expre ions; though some, pretty early, and many since, have imagined they did; as because it contains the chief apostolic doctrines, and was used by a Church which, before it grew corrupt, was justly respected as the chief apostolic settlement, I mean, the Roman.— Abp. Secker. The opinion which ascribes the framing of this Creed to the apostles in person, though as ancient as the first account we have of the Creed itself from Ruffin us, in the year 390, is yet rendered highly improbable, as by many collateral reasons, so especially by this argument, that it is not appealed to in elder times as the sacred and unalterable standard. And therefore our excellent Church with due caution styles it, in her 8th Article, “that which is commonly called the Apostles’ Creed.” But though it seems not to have been compiled or formally drawn up by the apostles themselves, yet is its authority of sufficient strength; since it may still be demonstrated to be the apostles’, or rather the apostolic, creed, in three several respects. First, as it is drawn from the fountains of apostolical Scripture. Secondly, as it agrees in substance with the confe ions of all orthodox Churches, which make up the Apostolic Church in the extended meaning of the word. Thirdly, as it was the creed of an Apostolic Church in the restrained sense of that term, denoting a Church founded by the apostles, as was that of Rome.— Kennet. Though this Creed be not of the apostles’ immediate framing, yet it may be truly styled apostolical, not only because it contains the sum of the apostles’ doctrine, but also because the age thereof is so great, that its birth must be fetched from the very apostolic times. It is true, the exact form of the present Creed cannot pretend to be so ancient by four hundred years; but a form, not much different from it, was used long before. Irenæus, the scholar of Polycarp, the disciple of St. John, where he repeats a creed not much unlike to ours, a ures us, that “the Church, dispersed throughout the whole world, had received this faith from the apostles and their disciples;” which is also affirmed by Tertullian of one of his creeds, that “that rule of faith had been current in the Church from the beginning of the gospel:” and, which is observable, although there was so great a diversity of creeds, as that scarce two Churches did exactly agree therein, yet the form and substance of every creed was in a great measure the same; so that, except there had been, from the very plantation of Christianity, a form of sound words, or a system of faith, delivered by the first planters thereof, it is not easy to conceive how all Churches should harmonize, not only in the articles themselves into which they were baptized, but, in a great measure also, in the method and order of them.— Lord Chancellor King. The Creed itself was neither the work of one man, nor of one day; but the composure of it was gradual. First, several of the articles therein were derived from the very days of the apostles: these were the articles of the existence of God , the Trinity; that Jesus was Christ , or the Saviour of the world; the remi ion of sins; and the resurrection of the dead. Secondly, the others were afterwards added by the primitive doctors and bishops, in opposition to gro heresies and errors that sprung up in the Church.—It hath been received in all ages with the greatest veneration and esteem. The ancients declare their respect and reverence for it with the most noble and majestic expre ions; and in these latter times, throughout several centuries of years, so great a deference hath been rendered thereunto, that it hath not only been used in baptism, but in every public a embly it hath been usually, if not always, read as the standard and basis of the Christian faith.— Lord King. But neither this, nor any other creed, hath authority of its own equal to Scripture, but derives its principal authority from being founded on Scripture. Nor is it in the power of any man, or number of men, either to le en or increase the fundamental articles of the Christian faith: which yet the Church of Rome, not content with this its primitive creed, hath profanely attempted, adding twelve articles more, founded on its own, that is, on no authority, to the ancient twelve, which stand on the authority of God’s word. (See Creed of Pope Pius IV .) But our Church hath wisely refused to go a step beyond the original form; since all nece ary truths are briefly comprehended in it, which it is the duty of every one of us firmly to believe, and openly to profe . “For with the heart man believeth unto righteousne , and with the mouth confe ion is made unto salvation.” (Rom. x. 10.)— Abp. Secker. The place of the Creed in our liturgy is, first, immediately after the le ons of Holy Scripture, out of which it is taken; and since faith comes by hearing God’s word, and the gospel doth not profit without faith, therefore it is very fit, upon hearing thereof, we should exercise and profe our faith. Secondly, the Creed is placed just before the prayers, as being the foundation of our petitions; we cannot “call on him, on whom we have not believed” (Rom. x. 14); and since we are to pray to God the Father in the name of the Son , by the a istance of the Spirit , for remi ion of sins and a joyful resurrection, we ought first to declare that we believe in God the Father , the Son , and the Holy Ghost , and that there is remi ion here and resurrection hereafter to be had for all true members of the Catholic Church, and then we may be said to pray in faith. And hence St. Ambrose and St. Augustine advise Christians to say it daily in their private devotions; and so our old Saxon councils command all to learn and use it, not as a prayer, (as some ignorantly or maliciously object,) but as a ground for our prayers, and a reason for our faith and hope of their acceptance: upon which account also, as soon as persecution ceased, and there was no danger of the heathens overhearing it, the Creed was used in the public service. And there are many benefits which we may receive by this daily use of it. For, first, this fixes it firmly in our memories, that we may never forget this ble ed rule of our prayers, nor be at any time without this nece ary touchstone to try all doctrines by. Secondly, thus we daily renew our profe ion of fidelity to Almighty God , and repeat that watchword which was given us when we were first listed under Christ’s banner, declaring thereby that we retain our allegiance to him and remain his faithful servants and soldiers; and no doubt that will move him the sooner to hear the prayers which we are now making to him for his aid. Thirdly, by this we declare our unity amongst ourselves, and show ourselves to be members of that holy Catholic Church, by and for which these common prayers are made. Those who hold this one faith, and those only, have a right to pray thus; nor can any other expect to be admitted to join in them; and therefore this Creed is the symbol and badge to manifest who are fit to make these prayers, and receive the benefit of them. Wherefore, in our daily use of this sacred form, let us observe these rules:—First, to be heartily thankful to God for revealing these divine, mysterious, and saving truths to us; and though the Gloria be only set at the end of St. A than as i us’s Creed, yet the duty of thanksgiving must be performed upon every repetition of this Creed also. Secondly, we must give our positive and particular a ent to every article as we go along, and receive it as an infallible oracle from the mouth of God ; and for this reason we must repeat it with an audible voice after the minister, and in our mind annex that word, “I believe,” to every particular article; for, though it be but once expre ed in the beginning, yet it must be supplied and is understood in every article; and to show consent the more evidently, we must stand up when we repeat it, and resolve to stand up stoutly in defence thereof, so as, if need were, to defend it, or seal the truth of it, with our blood. Thirdly, we must devoutly apply every article, as we go along, to be both a ground for our prayers and a guide to our lives; for if we rightly believe the power of the Father , the love of the Son , and the grace of the Holy Ghost , it will encourage us (who are members of the Catholic Church) to pray heartily for all spiritual and temporal ble ings, and give us very lively hopes of obtaining all our requests. Again, since these holy principles were not revealed and selected out from all other truths, for any other end but to make us live more holily, therefore we must consider, how it is fit that man should live, who believes that God the Father is his Creator, God the Son his Redeemer, and God the Holy Ghost his Sanctifier; who believes that he is a member of that Catholic Church, wherein there is a communion of saints, and remi ion for sins, and shall be a resurrection of the body, and a life everlasting afterwards. No man is so ignorant but he can tell what manner of persons they ought to be who believe this; and it is evident, that whoever firmly and fully believes all this, his faith will certainly and nece arily produce a holy life.— Dean Comber. In the First Book of King Edward VI., the Apostles’ Creed followed the le er litany, “Lord, have mercy upon us,”—and immediately after it was repeated the Lord’s Prayer. The alteration, as it at present stands, was made in the Second Book.— Jebb.