52. Bernard, as cited, p. 130, gives his acceptance to Kaye's view, speaking of "that power which in the days of the Apostles was confined to them and those on whom they had laid their hands." B. F. Manire, in an article on the "Work of the Holy Spirit," in The New Christian Quarterly, IV, 2, p. 38 (April, 1895), gives exceptionally clear expression to the facts: "The matter of imparting the Holy Ghost through the laying on of their hands, belonged exclusively, as it appears to me, to the Apostles, and therefore passed away with them. . . . Others besides the Apos- tles could preach the Gospel 'with the Holy Spirit sent down from heaven,' and could work miracles in confirmation of their testi- mony; but only the Apostles by the imposition of their own hands could impart the Holy Spirit to others in its wonder-working power.
246 NOTES OT LECTURE I
To me it appears that the bestowal of this power on the Apostles was the highest testimonial of their official character and authority." Paton J. Gloag comments on Acts 8 : 15-16 thus: "By the Holy Ghost here is not to be understood the ordinary or sanctifying in- fluences of the Spirit. The Samaritans, in the act of believing the gospel, received the Holy Ghost in this sense. . . . The miraculous influences of the Spirit, which are manifested by speaking with tongues and prophesyings, are here meant. As Calvin remarks, 'He speaks not in this place of the common grace of the Spirit, whereby God regenerates us that we may be His children, but of those singular gifts whereby God would have certain endowed, at the beginning of the Gospel, to beautify the Kingdom of Christ.' But the question arises, Why could not Philip bestow the Holy Ghost? . . . The common opinion appears to be the correct one — namely, that Philip could not bestow the Holy Ghost because he was not an Apostle. This, though not expressly stated, yet seems implied in the narrative. So Chrysostom and Epiphanius among the fathers, and Grotius, Lightfoot, DeWette, Baumgarten, Meyer, Olshausen, and Wordsworth among the moderns." John Lightfoot holds that the charismata were not conferred indiscrim- inately on all but only on a select few, to endow them (a plurality in each church) for the office of "minister." But that these gifts were conferred only by laying on the Apostles' hands he is clear. Cf. Works, ed. Pittman, vol. Ill, p. 30: "To give the Holy Ghost was a peculiar prerogative of the Apostles"; vol. Ill, p. 194, com- menting on Acts 8: "Philip baptized Samaritans and did great wonders among them, but could not bestow the Holy Ghost upon them: that power belonged only to the Apostles; therefore Peter and John are sent thither for that purpose."
53. Encyclopedia of Sacred Theology, E. T., 1898, p. 368; cf. pp.
355 ff.
54. Institutes of the Christian Religion, E. T., by John Allen; ed. Philadelphia, 1909, vol. I, pp. 26 ff.: "Their requiring miracles of us is altogether unreasonable; for we forge no new Gospel, but retain the very same whose truth was confirmed by all the miracles ever wrought by Christ and the Apostles" — and so forth.
55. Gereformeerde Dogmatiek2, I, pp. 363 f.
56. On Wesley's relations with Middleton, see F. J. Snell, Wes- ley and Methodism, 1900, pp. 151 ff.
57. Free Answer to Dr. Middleton'' s Free Inquiry, etc., 1749.
58. A Vindication of the Miraculous Powers which Subsisted in the Three First Centuries of the Christian Church, 1750. Chapman's Miraculous Powers of the Primitive Church, 1752 (following up his
PATRISTIC AND MEDIEVAL MARVELS 247
Discovery of the Miraculous Powers of the Primitive Church, 1747) came too late to be included in Middleton's Vindication.
59. The literature of the subject has been intimated in the course of the lecture. By the side of Middleton's Free Inquiry may be placed J. Douglas, The Criterion ; or rules by which the True Miracles recorded in the New Testament are distinguished from the Spurious miracles of Pagans and Papists, 1752, new edd. 1857, etc., 1867; and Isaac Taylor, Ancient Christianity, 1839; ed. 4, 1844, vol. II, pp. 233-365. Cf. also Lecture VIII in J. B. Mozley, Eight Lectures on Miracles, 1865. Of J. H. Newman's Two Essays on Scripture Miracles and on Ecclesiastical, some account will be given in the next lecture. By its side should be placed Horace Bushnell's eloquent argument for the continuation of miracles in the church in the fourteenth chapter of his Nature and the Supernatural (1858; ed. 4, 1859, pp. 446-492).
NOTES TO LECTURE II
PATRISTIC AND MEDIAEVAL MARVELS
1. Horce Sabbaticce, vol. II, pp. 413 ff.