hath the name of the Paraclete given him by Christ, who said, "I will pray unto the Father, and he shall give you another Paraelete." (John xiv. 16.) For "if any man sin, we have a Paraclete with the Father, Jesus Christ the righteous," (1 John ii. 1.) saith St. John; "who also maketh intercession for us," (Rom. viii. 34.) saith St. Paul: and we have another Paraclete, saith our Saviour; which also "maketh intercession for us,” saith St. Paul. A Paraclete then, in the notion of the Scriptures, is an intercessor.* .* Παράκλητος is five times used in the Scriptures, and that by St. John alone : four times in his Gospel, attributed to the Holy Ghost, once in his First Epistle, spoken of Christ [xiv. 16. 26. xv. 26. xvi. 7. 1 Ep. ii. 1.] When it relates to the Holy Ghost, we translate it always Comforter; when to Christ, we render it Advocate: of which diversity there can be no reason, because Christ, who is a Paraclete, said, that he would send another Paraclete; and therefore the notion must be the same in both : "Αλλον παράκλητον δώσει ὑμῖν, τουτέστιν, ἄλλον ὡς ἐμέ. S. Chrysost. ad Ioan. xiv. 16. If therefore in the language of St. John apánλnтoç be a comforter, then Christ is a comforter; if magá AnTo be an advocate, the Holy Ghost is the advocate. The Vulgar Latin keeps the Greek word in the Gospels Paracletus, but in the Epistle renders it Advocatus. The Syriac keepeth the original altoge ther xp as being of ordinary use in the writers of that and the Chaldee lauguage; and therefore was not well translated Paracletus in the Gospels, and Advocatus in the Epistle, by Tremellius. That the Latins did use generally the word Paracletus for the Holy Ghost, as it is now in the Vulgar Latin, appeareth by the description of the heresy of Montanus, which Tertullian calls: novam prophetiam de Paracleto inundantem.' De Resur. Carn. c. 63. and spiritualem rationem, Paracleto auctore.' cont. Marc. 1. i. c. 29. And yet the most ancient Latin translators rendered it Advocatus even in the Gospels, in reference to the Spirit; as we read it in Tertullian: Bene quod et Dominus usus hoc verbo in persona Paracleti, non divisionem significavit, sed dispositionem, Rogabo enim, inquit, Patrem, et alium advocatum mittet vobis Spiritum veritatis. Adv. Prax. c. 9. So Novatian: Ego rogabo Patrem, et alium Advocatum dabit vobis. Necnon etiam subdidit illud quoque, Advocatus autem Spiritus S. quem missurus est Pater, ille vos docebit.' De Trin. c. 28. 'Cum venerit Advocatus ille, quem ego mittam.' Apud S. Hilar. de Trin. 1. viii. §. 19. Notwithstanding Consolator also is of good antiquity: as we read in the same St. Hilary: Sumus nunc quidem consolati, quia Dominus ait, Mittet vobis Pater et alium Consolatorem.' Enar, in Psal. cxxv. §. 7. And it is possible that some which used Advocatus, might understand so much for in the ancient Christian Latin, Advocare signifieth to comfort, and Advocatio, consolation; as being the bare interpretation of sapaaλεῖν and παράκλησις. As Tertullian translates παρακαλέσαι πενθοῦντας, Isa. Ixi. 2. 'Advocare languentes.' Adv. Marc. 1. iv. c. 14. So when we read: Væ vobis divitibus, quia habetis consolationem vestram: Tertullian reads it: Væ vobis divitibus, quoniam recepistis advocationem vestram.' Adv. Marc. I. iv. c. 15. And speaking in his own language: Beati, inquit, flentes atque lugentes. Quis talia sine patientia tolerat? Itaque talibus et advocatio et risus promittitur.' de Patient. c. 11. And as St. Hilary read it, so did St. Augustin expound it: 'Consolabuntur Spiritu S., qui maxime propterea Paracletus nominatur, id est, Consolator.' De Serm. Dom, in Monte, l. i. c. 2. 'Cum Christus promiserit suis missurum se Paracletum, id est, Consolatorem vel Advocatum.' Contra Faust. l. xiii. c. 17. 'Consolator ergo ille, vel Advocatus, utrumque enim interpretatur quod est Græce Paracletus.' Expos. in Ioan. Tract. 94. §. 2. And as they read or expound it, so did the Arabic translator render it by two several words, one in the Gospel, another in the Epistle, both signifying Consolator. Now what they meant by Advocatus is evident, that is, one which should plead the cause of Christians against their adversaries which accused and persecuted them; that as there is an accuser which is a spirit, even Satan; so there should be an advocate to plead against that accuser, even the Holy Spirit. 'Necessarius nobis est ros Dei, ut non comburamur, neque infructuosi efficiamur; et ubi accusatorem habemus, illic habemus et Paracletum.' Iren. l. iii. c. 19. Hic ipse (Spiritus) et in Prophetis populum accusavit, et in Apostolis advocationem gentibus præstitit. Nam illi ut accusarentur merebantur, quia contemp Fourthly, The office of the same Spirit is to join us unto Christ, and make us members of that one body of which our Saviour is the Head. "For by one Spirit we are all baptized into one body. And as the body is one and hath many members, and all the members of that one body, being many, are one body, so also is Christ." (1 Cor. xii. 13. 12.)* "Hereby we know that God abideth in us, by the Spirit which he hath given us." (1 John iii. 24.) As we become spiritual men by the Spirit which is in us, as that union with the body and the head is a spiritual conjunction, so it proceedeth from the Spirit; and "he that is joined unto the Lord is one Spirit.” (1 Cor. vi. 17.) Fifthly, It is the office of the Holy Ghost to assure us of the adoption of sons, to create in us a sense of the paternal love of God towards us, to give us an earnest of our everlasting inheritance. The love of God is shed abroad in our hearts by the Holy Ghost which is given unto us." (Rom. v.5.) "For as many as are led by the Spirit of God, they are the serant legem, et qui ex Gentibus credunt ut patrocinio Spiritus adjuventur merentur, quia ad Evangelicam pervenire gestiunt legem.' Novat. de Trin. c. 29. And again: Quoniam Dominus in cœlum esset abiturus, Paracletum discipulis necessario dabat, ne illos quodammodo pupillos, quod minime decebat, relinqueret, et sine Advocato et quodam Tutore desereret.' Ibid. In this sense it was, that when Vettius pleaded for the Gallican martyrs before their persecutors: ἠξίου ἀκουσθῆναι ἀπολογούμενος ὑπὲρ τῶν ἀδελφῶν· endeavouring to clear them, he was called the Пagáκλητος of the Christians: ἀνελήφθη καὶ αὐτ τὸς εἰς τὸν κλῆρον τῶν μαρτύρων, παράκλητος Χριστιανῶν χρηματίσας. Acta Mart. Gal. apud Euseb. Hist. I. v. c. 1. In the same notion did the ancient Rabbins use the same word retained in their language, as appeareth by that in the Pirke פרקליט העושה טצוה אחת קונה לו פרקליט .4 .Aroth. c אחד והעובר עבידה אחת קונה לו קטינור אחר: p He which keepeth one commandment, gaineth such as in Isæus π. τ. Κλεων. κληρ. p. 36. 1. ed. Steph. τοὺς φίλους παρακαλέσαντες, καὶ ῥήτορας παρασκευασάμενοι· the ῥήτορες were to plead, the φίλοι παράκλητοι were to intercede. The action of these Advocati was called παράκλησις, and by the ancient grammarians παράκλησις is interpreted δέησις; as Harpocration : Τίθεται μέντοι σπανίως καὶ ἀντὶ τῆς δεήσεως· Λυκοῦργος, ἐν τῷ περὶ Ἱερείας, προειπών, Εἰ μὲν ὑπὲρ ἰδίου τινὸς ἦν ὁ ἀγὼν, ἐδεόμην ἂν ὑμῶν μετ ̓ εὐνοίας ἀκοῦσαί μου· μετ' ὀλίγον φησὶ, Νυνὶ δὲ αὐτοὺς ὑμᾶς οἶμαι τοῦτο ποιήσειν καὶ χωρὶς παρακλήσεως τῆς ἐμῆς. And that the action of the παράκλητοι was δέησις, entreaty, and petition, appears by those words of Demosthenes: Αἱ δὲ τῶν παρακλήτων τούτων δεήσεις καὶ σπουδαὶ τῶν ἰδίων πλεονεξιῶν ἕνεκα ἐγίνοντο. Orat. περὶ παραπρο §. 1. Of these παράκλητοι is Æschines to be understood: Τὴν μὲν παρασκευὴν ὁρᾶτε, καὶ τὴν παράταξιν, ὅση γεγένηται, καὶ τὰς κατ ̓ ἀγορὰν δεήσεις, αἷς κέχρηνταί τινες. Orat. xarà Kτng. §. 1. Thus I conceive the notion of παράκλητος, common to the Son and to the Holy Ghost, to consist especially in the office of intercession, which by St. Paul is attributed to both, and is thus expressed of the Spirit by Novatianus: Qui interpellat divinas aures pro nobis gemitibus ineloquacibus, advocationis implens officia et defensionis exhibens munera.' De Trin. c. 29. * Dominus pollicitus est mittere se Paracletum qui nos aptaret Deo. Sicut enim de tritico massa una fieri non potest sine humore, neque unus panis ; ita nec nos multi unum fieri in Christo Jesu poteramus sine aqua quæ de cœlo est.' Iren. 1. iii. c. 19. sons of God." (Rom. viii. 14.) And "because we are sons, God hath sent forth the Spirit of his Son into our hearts, crying, Abba, Father." (Gal. iv. 6.)" For we have not received the spirit of bondage again to fear; but we have received the Spirit of adoption, whereby we cry, Abba, Father. The Spirit itself bearing witness with our spirit, that we are the children of God." (Rom. viii. 15, 16.) As therefore we are born again by the Spirit, and receive from him our regeneration, so we are also assured by the same Spirit of our adoption; and, because being sons we are also "heirs, heirs of God, and joint-heirs with Christ," (Rom. viii. 17.) by the same Spirit we have the pledge, or rather the earnest of our inheritance. For "he which stablisheth us in Christ, and hath anointed us, is God, who hath also sealed us, and hath given the earnest of his Spirit in our hearts;" (2 Cor. i. 21, 22.) so that we are "sealed with that Holy Spirit of promise, which is the earnest of our inheritance until the redemption of the purchased possession." (Eph. i. 13, 14.) The Spirit of God as given unto us in this life, though it have not the proper nature of a pledge; as in the gifts received here being no way equivalent to the promised reward, nor given in the stead of any thing already due; yet is to be looked upon as an earnest,* being part of that reward The word ἀῤῥαβὼν, which the apostle only useth in this particular, is of a Hebrew extraction; y from any a word of promise and engagement in commerce, bargains, and agreements; and being but in one particular affair used in the Old Testament is taken for a pledge, Gen. xxxviii. 17, 18. 20. and translated appaßav by the LXX. as well as Now by the Chaldee; yet the Greek word otherwise, consonantly enough to the origination, signifieth rather an earnest than a pledge, as the Greeks and Latins generally agree, Hesych. ̓Αρραβών, πρόδομα. Εtym. ̓Αῤῥας βῶν, ἡ ἐπὶ ταῖς ὠναῖς παρὰ τῶν ὠνουμένων διδομένη προκαταβολὴ ὑπὲς ἀσφαλείας. Which words are also extant in Suidas, but corruptly. To this purpose is cited that of Menander: -Μικροῦ Μὲν ἀῤῥαβῶν ̓ εὐθύς μ ̓ ἔπεισε καταβαλεῖν. So Aristotle speaking of Thales: sognσαντα χρημάτων ὀλίγων ἀῤῥαβῶνας διαδοῦναι τῶν haloupyiwy. Polit. l. 1. c. 11. So the Latins. 'Arrhabo sic dicta, ut reliquum reddatur. Hoc verbum a Græco appaßáv. Reliquum ex eo quod debitum reliquit.' Varro de L. L. I. iv. p. 41. In terrenis negotiis arrhæ quantitas, contractus illius pro quo intercesserit quædam portio est; pignoris vero ratio, meritum rei pro qua poni videtur excedit.' Paschas. Diac. 1. i. de Sp. S. c. 11. Pignus Latinus interpres pro arrhabone posuit. Non idipsum autem arrhabo quod pignus sonat. Arrhabo enim futuræ emptioni quasi quoddam Noct. Mostell. a. iii. sc. i. 113. The sum was 1201. of which he gave 401. in part of payment, and this was the arrhabo. So the Greek fathers interpret St. Paul. Διὰ μέντα ἀῤῥαβῶνος ἐνίξατο τῶν δοθησομένων τὸ μέγεθος· ὁ γὰρ ἀῤῥαβὼν μικρόν τι μέρος ἐστὶ τοῦ παντός. Theodoret, ad 2 Cor. i. 22. Διὰ τοῦτο γὰρ καὶ ἀῤῥαβὼν τὸ νῦν δοθὲν ὀνομάζεται, ὡς πολλαπλασίας ἐκεῖ δοθησομένης τῆς χάριτος. Ιd. ad 1 Cor. XV. 44. Οὐδὲ Πνεῦμα εἶπεν ἁπλῶς, ἀλλ ἀῤῥαβῶνα ὠνόμασεν, ἵνα ἀπὸ τούτου καὶ περὶ Tev navτds Bappñs. S. Chrysost. Hom. ad 2 Cor. i. 22. In this manner speaks Eusebius: Τὰ πρωτόλεια τῶν ἐπάθλων ἐν which is promised, and, upon the condition of performance of the covenant which God hath made with us, certainly to be received. Sixthly, For the effecting of all these and the like particulars, it is the office of the same Spirit to sanctify and set apart persons for the duty of the ministry, ordaining them to intercede between God and his people, to send up prayers to God for them, to bless them in the name of God, to teach the doctrine of the Gospel, to administer the sacraments instituted by Christ, to perform all things necessary "for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ." (Eph. iv. 12.) The same Spirit which illuminated the apostles, and endued them with power from above to perform personally their apostolical functions, fitted them also for the ordination of others, and the committing of a standing power to a successive ministry unto the end of the world; who are thereby obliged to "take heed unto themselves, and to all the flock over which the Holy Ghost hath made them overseers, to feed the Church of God." (Acts xx. 28.) By these and the like means doth the Spirit of God sanctify the sons of men, and by virtue of this sanctification, proceeding immediately from his office, he is properly called the Holy Spirit. And thus I have sufficiently described the object of our faith contained in this Article, What is the Holy Ghost in whom we believe, both in relation to his nature,* as he is the Spirit of God, and in reference to his office, as he is the Holy Spirit. The necessity of the belief of this Article appeareth, first, from the nature and condition of the CREED, whereof it is an essential part, as without which it could not be looked upon as a Creed. For being the CREED is a profession of that faith into which we are baptized; being the first rule of faith was θένδε προαρραβωνίζεται. De Vita Constant. l. i. c. 3. Οὔτε γὰρ πᾶν κεκομίσμεθα, οὔτε παντὸς ὑστεροῦμεν· ἀλλ ̓ οἷον ἀῤῥαβῶνα τῶν αἰωνίων ἀγαθῶν καὶ τοῦ πατρώου πλούτου goreinpaμer. Theodor. in Clem. Alex. 802. So Tertullian: Hic sequester Dei atque hominum appellatus ex utriusque partis deposito commisso sibi, carnis quoque depositum servat in semetipso, arrhabonem summæ totius. Quemadmodum enim nobis arrhabonem Spiritus reliquit, ita et a nobis arrhabonem carnis accepit, et vexit in cœlum pignus totius summæ illuc quandoque redigendæ.' De Resur. Carn. c. 51. Plane accepit et hic Spiritum caro, sed arrhabonem; animæ autem non arrbabonem sed plenitudinem.' Ibid. c. 53. So though the translator of Irenæus render appaßar pignus, yet it is evident that Irenæus did understand by appaBav an earnest: Quod et pignus, dixit Apostolus, hoc est, partem ejus honoris qui a Deo nobis promissus est, in Epistola quæ ad Ephesios est.' l. v. c. 8. §. 1. And a little after: 'Si enim pignus complectens hominem in semetipsum jam facit dicere, Abba, Pater; quid faciet universa Spiritus gratia, quæ hominibus dabitur a Deo, cum similes nos ei efficiet, et perficie voluntate Patris?' Ibid. derived from the sacred form of baptism; being we are baptized "in the name of the Father, and of the Son, and of the Holy Ghost," we are obliged to profess faith in them three; that as they are distinguished in the institution, so they may be distinguished in our profession. And therefore the briefest comprehensions of faith have always included the Holy Ghost, and some concluded with it.* * I have formerly shewn at large how the CREED did first arise from the baptismal institution, p. 47, 48. And therefore as the name of the Holy Ghost is an essential part of that form, so must the belief in him be as essential in the CREED, which was at first nothing else but an explication of that form. The first enlargement and explication we find in Justin Martyr thus expressed: Επ ̓ ὀνόματος τοῦ Πατρὸς τῶν ὅλων καὶ δεσπότου Θεοῦ, καὶ ἐπ ̓ ὀνόματος δὴ τοῦ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ τοῦ σταυρωθέντος ἐπὶ Ποντίου Πιλάτου, καὶ ἐπ' ὀνόματος Πνεύματος, ὃ διὰ τῶν προφητῶν προεκήρυξε τὰ κατὰ τὸν Ἰησοῦν πάντα, ὁ φωτι ζόμενος λούεται. Αpol. 2. P. 94. And the rule of faith delivered soon after by Irenæus, is very consonant to it: Els va Θεὸν Πατέρα παντοκράτορα, τὸν πεποιηκότα τὸν οὐρανὸν καὶ τὴν γῆν καὶ τὰς θαλάσσας καὶ πάντα τὰ ἐν αὐτοῖς· καὶ εἰς ἕνα Χριστὸν Ἰησ σοῦν τὸν Υἱὸν τοῦ Θεοῦ, τὸν σαρκωθέντα ὑπὲρ ἡμετέρας σωτηρίας, καὶ εἰς Πνεῦμα ἅγιον τὸ διὰ τῶν προφητῶν κεκηρυχὸς τὰς οἰκονομίας naì tàç inevσeiç. Adv. Hær. 1. i. c. 2. As that delivered soon after him by Tertullian: Unum quidem Deum credimus, sub hac tamen dispensatione (quam oixovoμíav dicimus) ut unici Dei sit et Filius Sermo ipsius, qui ex ipso processerit, per quem omnia facta sunt, et sine quo factum est nihil. Hunc missum a Patre in virginem, et ex ea natum hominem et Deum, filium hominis et Filium Dei, et cognominatum Jesum Christum; Hunc passum, hunc mortuum, et sepultum secundum Scripturas, resuscitatum a Patre, et in cœlos resumptum, sedere ad dextram Patris, venturum judicare vivos et mortuos. Qui exinde miserit, secundum promissionem suam, a Patre Spiritum S., Paracletum, Sanctificatorem fidei eorum qui credunt in Patrem et Filium et Spiritum Sanctum.' Adv. Prax. c. 2. Indeed there is an objection made against this truth by the Socinians, who would have us believe that in the first creeds or rules of faith the Holy Ghost was not included. Thus Schlictingius writing against Meisner: 'Porro observatum est a quibusdam tertiam hanc Symboli istius partem quæ a Spiritu S. incipit, ab initio defuisse, seu in Symbolo non fuisse additam; idque non immerito, cum non personas ullas, in quas credendum sit (quas solas, ut ap paret, auctoribus Symboli commemorare propositum fuit), sed res tantum credendas complectatur, quæ implicite fide in Deum et in Jesum Christum omnes continentur. Hoc si ita est, sane defuit tertia Persona, quæ Deum illum uoum nobis declararet. Tertullianus (de Virg. veland. §. 1.) sane Auctor antiquissimus et temporibus Apostolorum proximus, hanc tertiam Symboli istius partem non tantum ita non apposuit, ut omitteret; sed ita ut excluderet.' In 4. Socin. Rat. de Trin. Quod Symbolo Apostolico non respondeat. art. 1. §. 3. But as he argues very warily with his Hoc si ita est, so be disputes most fallaciously: for first be makes Tertullian the most ancient and next to the apostles, and so would bring an example of the first creed from him; whereas Justin Martyr and Irenæus were both before him, and they both mention expressly the Holy Ghost in their rules of faith, Secondly, he makes Tertullian exclude the Holy Ghost from the rule of faith, which he clearly expresseth in the place forecited; and therefore that place by him mentioned, cannot be an exclusion, but an omission only; and the cause of that omission in that place is evident, that he might bring in his opinion of the Paracletus with the better advantage. Thus when Eusebius Cæsariensis gave in a copy of the CREED (by which he was catechized, baptized, and consecrated) to the Council of Nice, it runs thus: μεν εἰς ἕνα Θεὸν Πατέρα, &c. καὶ εἰς ἕνα Κύριο Ἰησοῦν Χριστὸν, &c. πιστεύομεν καὶ εἰς ἐπ ПIVEμa ayov, and there concludes. Socrat. Hist. Eccles. 1. i. c. 8. In conformity whereunto, the Nicene Council, altering some things, and adding others against the Arians, concludeth in the same manner, καὶ εἰς τὸ ἅγιον Πνεῦμα. Ibid. And the Arian bishops in the Synod in Antioch not long after: Πιστεύομεν καὶ εἰς τὸ ἅγιον Πνεῦμα, εἰ δὲ δεῖ προσθεῖναι, πιστεύομεν καὶ περὶ σαρκὸς ἀναστάσεως, καὶ ζωῆς αἰωνίου. From whence it appeareth that the profession of faith in the Father, Son, and Holy Ghost, was counted essential to the CEEED; the rest which followed was looked upon as a gorden. Quid nunc de Spiritu Sancto dicemus, quem credere consequente Symboli parte in Trinitate præcipimur?' Al. Avit, Serm, de Symb. |