stand thereby, was the same which the Latins meant by the procession from the Son, that is, the receiving of his essence from him. That as the Son is God of God by being of the Father, so the Holy Ghost is God of God by being of the Father and the Son,* as receiving that infinite and eternal essence from them both.

This being thus the general doctrine of the eastern and the western Church, differing only in the manner of expression, and that without any opposition; Theodoret gave the first occasion of a difference, making use of the Greeks' expression against the doctrine both of Greeks and Latins ; denying

ται,

that the Holy Ghost receiveth his essence from the Son, because the Scripture saith, he proceedeth from the Father, and is the Spirit which is of God. But St. Cyril, against whom he wrote, taking small notice of this objection; and the writings of Theodoret, in which this was contained, being condemned; there was no sensible difference in the Church, for many years, concerning this particular. Afterwards divers of the Greeks expressly denied the procession from the Son, and several disputations did arise in the western Church, till at last the Latins put it into the Constantinopolitan Creed;* and being admoin this answer makes use of that Scrip- lawful to make any addition to it: ture by which he and others used to notwithstanding, the question being prove that the Spirit had his essence agitated in the West: 'Utrum Spiritus from the Son: 'EKTOρEVEтαι μèv yàp S. sicut procedit a Patre, ita et proceὡς ἐκ τοῦ Θεοῦ καὶ Πατρὸς τὸ Πνεῦμα τὸ data Filio ;' and it being concluded in ἅγιον, κατὰ τὴν τοῦ Σωτῆρος φωνὴν, ἀλλὰ the affirmative, they did not only deοὐκ ἀλλότριόν ἐστι τοῦ Υἱοῦ· πάντα γὰρ clare the doctrine to be true, but also ἔχει μετὰ τοῦ Πατρὸς· καὶ τοῦτο αὐτὸς added the same to the Constantinoἐδίδαξεν εἰπὼν περὶ τοῦ ἁγίου Πνεύματος politan Creed, and sang it publicly in Πάντα ὅσα ἔχει ὁ Πατὴρ, ἐμά ἐστι· διὰ their Liturgy: 4 Credimus et in Spiτοῦτο εἶπον ὑμῖν, ὅτι ἐκ τοῦ ἐμοῦ λήψε- ritum S., Dominum et vivifcatorem, kai ávayyedɛî vμîv. vol. vi. p. 229. ex Patre Filioque procedentem.' This Although therefore St. Cyril doth not being first done in the Spanish and go to maintain that which Theodoret French churches, and the matter bedenied, and St. Cyril elsewhere teach- ing referred to Leo the third bishop of eth, viz. that the Holy Ghost is from Rome, he absolutely concluded that the Son, yet he justified his own posi- no such addition ought to be tolerated: tion by that Scripture which by him- for in the acts of the Synod held at self and the rest of the fathers is Aquisgranum, we find it so determined thought to teach as much. by the pope, upon the conference with the legates: Ergo, ut video, illud a vestra Paternitate decernitur, ut primo illud de quo quæstio agitur, de sæpe fato Symbolo tollatur, et tunc demum a quolibet licite ac libere, sive cantando sive tradendo, discatur et doceatur:' so one of the legates. To which Leo answered thus: Ita proculdubio a nostra parte decernitur : ita quoque ut a vestra assentiatur, a nobis omnibus modis suadetur.' Beside, lest the Roman church might be accused of joining with the Spanish and French churches in this addition, the same pope caused the Creed publicly to be set forth in the Church, graven in silver plates, one in Latin and another in Greek, in the same words in which the Council of Constantinople had first penned it. ‘Hæc, pro amore et cautela Orthodoxæ Fidei, fecit in B. Petri Basilica scuta argentea duo scripta utraque Symbo1o, unum quidem literis Græcis, et alium Latinis, sedentia dextra lævaque super ingressum corporis.' Anastasius in vita Leonis III. De Vit. Pontif. Rom. xcviii. Leo tertius (Sym

The second general Council held at Constantinople, finding it necessary to make an addition to the Nicene Creed in the Article concerning the Holy Ghost, of which that Council had said no more than this, I believe in the Holy Ghost, framed this accession against Macedonius: Eig Tò IIvɛ~μα τὸ ἅγιον, τὸ Κύριον, τὸ ζωοποιόν, τὸ ἐκ τοῦ Πατρὸς ἐκπορευόμενον· Concil. Gen. t. i. par. 1. p. 536. in which they spake most warily, using the words of the Scripture, and the language of the Church, which was so known and public, that it is recorded even by Lucian in his dialogue called Philopatris, §. 12.

Κρι. Καὶ τίνα ἐπομόσομαί γε;
Τρι. Υψιμέδοντα θεὸν, μέγαν, ἄμβροτον,

οὐρανίωνα,

Υἱὸν Πατρὸς, Πνεῦμα ἐκ Πατρὸς ἐκ-
πορευόμενον,

Εν ἐκ τριῶν, καὶ ἐξ ἑνὸς τρία· Ταῦτα νόμιζε Ζῆνα, τόνδ ̓ ἡγοῦ Θεόν. This Creed being received by the whole Church of God, and it being added also by the next general Council at Ephesus, that it should not be

.

nished by the Greeks of that, as of an unlawful addition, and refusing to rase it out of the Creed again, it became an oc

boli) transcriptum in tabula argentea, Papa incidisset in sententiam tertii post altare B. Pauli posita, posteris Concilii.' Antonin. Part. 3. tit. 22.c.13. reliquit, pro amore, ut ipse ait, et cau- This was it which Photius complained tela Fidei orthodoxæ. In quo qui- of so highly in his Encyclic Epistle to dem Symbolo in processione Spiritus the Archiepiscopal Sees of the EastS. solus commemoratur Pater his ver- ern Church: ̓Αλλὰ γὰρ οὐχὶ μόνον εἰς bis, Et in Spiritum S., Dominum vivi- ταῦτα παρανομεῖν ἐξηνέχθησαν, ἀλλὰ ficatorem, ex Patre procedentem, cum καὶ εἴ τις κακῶν ἐστὶ κορωνὶς, εἰς ταύτην Patre et Filio co-adorandum, et glori- ἀνέδραμον πρὸς γάρ τοι τοῖς εἰρημένοις ficandum. P. Lombardus, l, i, di- ἀτοπήμασι καὶ τὸ ἱερὸν καὶ ἅγιον σύμstinct. 11. §. 2. These were taken out βολον, ὃ πᾶσι τοῖς συνοδικοῖς καὶ οἰκου of the archiva at Rome, saith Photius, μενικοῖς ψηφίσμασιν ἄμαχον ἔχει τὴν ἰand so placed by Leo, that they might σχὺν, νόθοις λογισμοῖς καὶ παρεγγράπτοις be acknowledged and perpetuated as λόγοις καὶ θράσους ὑπερβολῇ κιβδηλεύειν the true copies of that Creed not to be ἐπεχείρησαν (ὦ τῶν τοῦ πονηροῦ μηχαaltered. Ο θεσπέσιος Λέων καὶ τὰς ἐν νημάτων) τὸ Πνεῦμα τὸ ἅγιον οὐκ ἐκ τοῦ τοῖς Θησαυροφυλακίοις τῶν κορυφαίων Πατρὸς μόνον, ἀλλά γε καὶ ἐκ τοῦ Υἱοῦ Πέτρου καὶ Παύλου ἐκ παλαιοτάτων ἐκπορεύεσθαι καινολογήσαντες. Phot. χρόνων ἀποτεθησαυρισμένας τοῖς ἱεροῖς Epist. ii. §. 8. • Hugo Etherianus leκειμηλίοις δύο ἀσπίδας, αἳ γράμμασι καὶ git κενολογήσαντες, dum vertit frustra ῥήμασιν ἑλληνικοῖς ἔλεγον τὴν ἱερὰν τῆς profitetur. Thus far Photius against ἡμῶν πίστεως ἔκθεσιν, ταύτας κατανα- Nicolaus before he was deposed. γνωσθῆναι κατενώπιον τοῦ ̔Ρωμαϊκού After he was restored again, in the πλήθους καὶ εἰς ὄψιν ἁπάντων ἐλθεῖν time of Pope John the Eighth, in the ἐδικαίωσε· καὶ πολλοὶ τῶν θεασαμένων eighth general Council, as the Greeks τηνικαῦτα καὶ ἀνεγνωκότων ἔτι τῷ βίῳ call it, it was declared that the addiπαραμένουσι. Photius apud Nicetan. tion of Filioque, made in the Creed, Thes, Orthod. Fid. t. 21. ut exscripsit should be taken away. Εξήτησεν δὲ Archiep. Armachanus. Οὗτος ὁ Λέων ἡ Σύνοδος αὕτη καὶ περὶ τῆς προσθήκης καὶ τὸ θησαυροφυλάκιον τῆς ̓Αποστολι- τοῦ Συμβόλου, καὶ ἔκρινεν ἄξιον ἵνα ἐξω κῆς ̓Εκκλησίας Ῥωμαίων ἀνοίξας ἀσπί- αιρηθῇ παντελῶς, says Marcus bishop δας δύο τοῖς ἱεροῖς κειμηλίοις ἀποτεθη- οἱ Ephesus, in the Council of Floσαυρισμένας ἐξήνεγκεν ἑλληνικοῖς καὶ rence. After this the same complaint γράμμασι καὶ ῥήμασιν ἐχούσας τὴν εὐ- was continued by Michael Cerularius, σεβῆ τῆς πίστεως ἔκθεσιν. Idem apud and Theophylact, in as high a manner Euthymium, Panopl. Dom. Tit. 12. as by Photius. "Εστιν οὖν τὸ μέγιστον ab eodem Archiep. exscript. This was ἐκεῖνο σφάλμα, καὶ τοῦτο δὲ τὸ τοῦ Σολοthe great and prudent care of Leo the μῶντος ᾅδου πεταύρους ποιοῦν συναντᾷν, Third that there should be no addition ἡ ἐν τῷ τῆς πίστεως Συμβόλῳ καινοτοmade to the ancient Creed authorized μία, ἣν ἐποιήσαντο ἀνακηρύττοντες τὸ by a general Council, and received by Πνεῦμα ἐκ τοῦ Πατρὸς καὶ ἐκ τοῦ Υἱοῦ the whole Church; and by this means ἐκπορεύεσθαι, Theophyl. ad Ioan. c. 3. he quieted all distempers for his time. Καὶ τοῖς Δυτικοῖς τοίνυν εἴ τι μὲν περὶ But not long after, the following τὸ δόγμα διαμαρτάνεται τὴν πατρικὴν popes, more in love with their own πίστιν σαλεύον, οἷον δὴ τὸ ἐν τῷ Συμβό authority than desirous of the peace λῳ περὶ τοῦ ἁγίου Πνεύματος προστιθέ and unity of the Church, neglected μενον, ἔνθα ὁ κίνδυνος μέγιστος, τοῦτο the tables of Leo, and admitted the μὴ διορθώσεως ἀξιούμενον ὁ συγχωρῶν addition Filioque. This was first done ἀσυγχώρητος. Ibid. Thus did the Oriin the time and by the power of Pope ental Church accuse the Occidental Nicolaus the First, who by the acti- for adding Filioque to the Creed, convity of Photius was condemned for it. trary to a general Council, which had Tunc inter alias accusationes hoc prohibited all additions, and that principaliter posuit Photius ipsum without the least pretence of the au(Nicolaum fore excommunicatum, thority of another Council; and so quod apposuerat ad Symbolum Spi- the schism between the Latin and the ritum S. a Filio procedere. Similiter Greek Church began and was conet depositum, quod ipse Nicolaus tinued, never to be ended until those

casion of the vast schism between the eastern and western Churches.

Now although the addition of words to the formal Creed without the consent, and against the protestation of the Oriental Church, be not justifiable; yet that which was added, is nevertheless a certain truth, and may be so used in that Creed by them who believe the same to be a truth; so long as they pretend it not to be a definition of that Council, but an addition or explication inserted, and condemn not those who, out of a greater respect to such synodical determinations, will admit of no such insertions, nor speak any other language than the Scriptures and their fathers spake.

Howsoever, we have sufficiently in our assertions declared the nature of the Holy Ghost, distinguishing him from all qualities, energies, or operations, in that he is truly and properly a person; differencing him from all creatures and finite things, as he is not a created person; shewing him to be of an infinite and eternal essence, as he is truly and properly God; distinguishing him from the Father and the Son, as being not the Father, though the same God with the Father, not the Son, though the same God with him; demonstrating his order in the blessed Trinity, as being not the first or second, but the third person, and therefore the third, because as the Son receiveth his essence communicated to him by the Father, and is therefore second to the Father, so the Holy Ghost receiveth the same essence communicated to him by the Father and the Son, and so proceedeth from them both, and is truly and properly the Spirit of the Father, and as truly and properly the Spirit of the Son.

Thus far have we declared the nature of the Holy Ghost, what he is in himself, as the Spirit of God; it remaineth that we declare what is the office of the same, what he is unto us as the Holy Spirit: for although the Spirit of God be of infinite, essential, and original holiness, as God, and so may be called Holy in himself; though other spirits, which were created, be either actually now unholy, or of defectible sanctity at first, and so having the name of Spirit common unto them, he may be termed Holy, that he may be distinguished from them; yet I conceive he is rather called the Holy Spirit, or " the Spirit of holiness," (Rom. i. 4.) because, of the three persons in the blessed Trinity, it is his particular office to sanctify or make us holy.

words Kai ix Tou Yiov, or Filioque, are taken out of the Creed. The one relying upon the truth of the doctrine contained in those words, and the authority of the pope to alter any thing; the other either denying or suspecting the truth of the doctrine, and being very zealous for the authority of the ancient Councils. This therefore is much to be lamented, that the Greeks

should not acknowledge the truth which was acknowledged by their ancestors, in the substance of it; and that the Latins should force the Greeks to make an addition to the Creed, without as great an authority as hath prohibited it, and to use that language in the expression of this doctrine which never was used by any of the Greek fathers.

Now when I speak of the office of the Holy Ghost, I do not understand any ministerial office or function, such as that of the created angels is, who are "all ministering spirits sent forth to minister for them, who shall be heirs of salvation;" (Heb. i. 14.) for I have already proved this Spirit to be a person properly divine, and consequently above all ministration. But I intend thereby whatsoever is attributed unto him peculiarly in the salvation of man, as the work wrought by him, for which he is sent by the Father and the Son. For all the persons in the Godhead are represented unto us as concurring unto our salvation: "God so loved the world, that he gave his only-begotten Son," (John iii. 16.) and "through that Son we have an access by one Spirit unto the Father." (Eph. ii. 18.) As therefore what our Saviour did and suffered for us belonged to that office of a Redeemer, which he took upon him; so whatsoever the Holy Ghost worketh in order to the same salvation, we look upon as belonging to his office. And because without holiness it is impossible to please God, because we are all impure and unholy, and the purity and holiness which is required in us to appear in the presence of God, whose eyes are pure, must be wrought in us by the Spirit of God, who is called Holy because he is the cause of this holiness in us, therefore we acknowledge the office of the Spirit of God to consist in the sanctifying of the servants of God, and the declaration of this office, added to the description of his nature, to be a sufficient explication of the object of faith contained in this Article, I believe in the Holy Ghost.

Now this sanctification being opposed to our impurity and corruption, and answering fully to the latitude of it, whatsoever is wanting in our nature of that holiness and perfection, must be supplied by the Spirit of God. Wherefore being by nature we are totally void of all saving truth, and under an impossibility of knowing the will of God; being as "no man knoweth the things of a man, save the spirit of man which is in him; even so none knoweth the things of God, but the Spirit of God:" this "Spirit searcheth all things, yea, the deep things of God," (1 Cor. ii. 10, 11.) and revealeth them unto the sons of men; so that thereby the darkness of their understanding is expelled, and they are enlightened with the knowledge of their God. This work of the Spirit is double, either external and general, or internal and particular. The external and general work of the Spirit, as to the whole Church of God, is the revelation of the will of God, by which so much in all ages hath been propounded as was sufficient to instruct men unto eternal life. For there have been "holy prophets ever since the world began," (Luke i. 70.) and prophecy" came not at any time by the will of man, but holy men of God spake, as they were moved by the Holy Ghost." (2 Pet. i. 21.) When it pleased God "in the last days to speak unto us by his Son," (Heb. i. 2.). even that Son sent his Spirit into the apostles," the Spirit of