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.

hic Spiritum caro, sed arrhabonem; animæ autem non arrhabonem sed plenitudinem.' Ibid. c. 53. So though the translator of Irenæus render άρῥαβὼν pignus, yet it is evident that Irenæus did understand by appaßwv an earnest: Quod et pignus, dixit Apostolus, hoc est, partem ejus honoris qui a Deo nobis promissus est, in Epistola quæ ad Ephesios est. I. 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.

401. in part of payment, and this was the arrhabo. So the Greek fathers interpret St. Paul. Aià μévroi áрpaßuvos ἠνίξατο τῶν δοθησομένων τὸ μέγεθος· ὁ γὰρ ἀῤῥαβὼν μικρόν τι μέρος ἐστὶ τοῦ Tavros. Theodoret. ad 2 Cor. i.22. Aid τοῦτο γὰρ καὶ ἀῤῥαβὼν τὸ νῦν δοθὲν ὀνoμášεTαi, ws Toλλañλaoías ¿keï dolnooμévns tÕs xáρitos. Id. ad 1 Cor. xv. 44. Οὐδὲ Πνεῦμα εἶπεν ἁπλῶς, ἀλλ ̓ ἀῤῥαβῶνα ὠνόμασεν, ἵνα ἀπὸ τούτου καὶ περὶ τοῦ πavτds Pappys. S. Chrysost. Hom. ad 2 Cor. i. 22. In this manner speaks Eusebius: Tà πpwróλeia tŵv iπáðλwv ¿v¤évde πpoappaßwvilerai. De Vita Constant. 1. i. c. 3. Οὔτε γὰρ πᾶν κεκομίσμεθα, οὔτε παντὸς ὑστεροῦμεν· ἀλλ ̓ οἷον ἀῤῥαβῶνα τῶν αἰωνίων ἀγαθῶν In respect of the nature of the καὶ τοῦ πατρῴου πλούτου προσειλή- Holy Ghost, I have endeavoured the paper. Theodor. in Clem. Alex. 802. same which Faustus Rhegiensis did, So Tertullian: Hic sequester Dei of whom Gennadius relates thus much: atque hominum appellatus ex utri-Faustus ex Abbate Lirinensis Mousque partis deposito commisso sibi, nasterii apud regnum Galliæ Episcocarnis quoque depositum servat in pus factus, vir in divinis Scripturis sasemetipso, arrhabonem summæ to- tis intentus, ex traditione Symboli tius. Quemadmodum enim nobis occasione accepta, composuit librum arrhabonem Spiritus reliquit, ita et a de Spiritu S., in quo ostendit eum nobis arrhabonem carnis accepit, et vexit in cœlum pignus totius summæ illuc quandoque redigenda.' De Resur. Carn. c. 51. Plane accepit et

juxta fidem patrum et consubstantialem et coæternalem esse Patri et Filio, ac plenitudinem Trinitatis obtinentem. Illustr. Vir. Cat. 87.,

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 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.*

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* I have formerly shewn at large Sanctum.' Adv. Prax, c. 2. Indeed how the CREED did first arise from there is an objection made against this the baptismal institution, p. 64-65. truth by the Socinians, who would have And therefore as the name of the us believe that in the first creeds or Holy Ghost is an essential part of rules of faith the Holy Ghost was not that form, so must the belief in him included. Thus Schlictingius writing be as essential in the CREED, which against Meisner: Porro observatum was at first nothing else but an expli- cst a quibusdam tertiam hanc Symboli cation of that form. The first enlarge- istius partem quæ a Spiritu S. incipit, ment and explication we find in Jus- ab initio defuisse, seu in Symbolo non tin Martyr thus expressed: 'Er' óvópa- fuisse additam; idque non immerito, τος τοῦ Πατρὸς τῶν ὅλων καὶ δεσπότου cum non personas ullas, in quas creΘεοῦ, καὶ ἐπ' ὀνόματος δὴ τοῦ Σωτῆρος dendum sit (quas solas, ut apparet, ἡμῶν Ἰησοῦ Χριστοῦ τοῦ σταυρωθέντος auctoribus Symboli commemorare ἐπὶ Ποντίου Πιλάτου, καὶ ἐπ' ὀνόματος propositum fuit, sed res tantum creΠνεύματος, ὃ διὰ τῶν προφητῶν προεκή- dendas complectatur, quæ implicite ρυξε τὰ κατὰ τὸν Ἰησοῦν πάντα, ὁ φωτι- fide in Deum et in Jesum Christum Zópevos Xoverai. Apol. 2. p. 94. And omnes continentur. Hoe si ita est, the rule of faith delivered soon after sane defuit tertia Persona, quæ Deum by Irenæus, is very consonant to it: illum unum nobis declararet. TertulΕἰς ἕνα Θεὸν Πατέρα παντοκράτορα, τὸν lianus (de Virg. veland. §. 1.) sane πεποιηκότα τὸν οὐρανὸν καὶ τὴν γῆν καὶ Auctor antiquissimus et temporibus τὰς θαλάσσας καὶ πάντα τὰ ἐν αὐτοῖς· καὶ Apostolorum proximus, hanc tertiam · εἰς ἕνα Χριστὸν Ἰησοῦν τὸν Υἱὸν τοῦ Θεοῦ, Symboli istius partem non tantum ita Tòv σаρKW¤ÉVTA Vπèρ Яμɛréρaç owτnpías, non apposuit, ut omitteret; sed ita ut Raiεis Пveõμa äɣiov rò dià rŵv #popnrav excluderet.' In 4. Socin. Rat. de Trin. κεκηρυχὸς τὰς οἰκονομίας καὶ τὰς ἐλεύσεις. Quod Symbolo Apostolico non respon Adv. Hær. I. i. c. 2. As that delivered deat. art. 1. §. 3. But as he argues soon after him by Tertullian: Unum very warily with his Hoc si ita est, so quidem Deum credimus, sub hac ta- he disputes most fallaciously: for first mén dispensatione (quam oikovouíav he makes Tertullian the most ancient dicimus) ut unici Dei sit et Filius Ser- and next to the apostles, and so would mo ipsius, qui ex ipso processerit, per bring an example of the first creed quem omnia facta sunt, et sine quo fa- from him; whereas Justin Martyrand ⚫ctum est nibil. Hunc missum a Patre Irenæus were both before him, and in virginem, et ex ea natum hominem they both mention expressly the Holy et Deum, filium hominis et Filium Dei, Ghost in their rules of faith. Secondet cognominatum Jesum Christum; ly, he makes Tertullian exclude the Hunc passum, hunc mortuum, et se- Holy Ghost from the rule of faith, pultum secundum Scripturas, resusci- which he clearly expresseth in the tatum a Patre, et in cœlos resumptum, place forecited; and therefore that sedere ad dextram Patris, venturum place by him mentioned, cannot bean judicare vivos et mortuos. Qui exinde exclusion, but an omission only; and miserit, secundum promissionem su- the cause of that omission in that place am, a Patre Spiritum S., Paracletum, is evident, that he might bring in his Sanctificatorem fidei eorum qui cre- opinion of the Paracletus with the dunt in Patrem et Filium et Spiritum better advantage. Thus when Euse

Secondly, It is necessary to believe in the Holy Ghost, not only for the acknowledgment of the eminency of his person, but also for a desire of the excellency of his graces, and the abundance of his gifts. What the apostle wished to the Corinthians, ought to be the earnest petition of every Christian, that "the grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost be with us all." (2 Cor. xiii. 14.) For "if any man have not the Spirit of Christ, he is none of his ;" (Rom. viii. 9.) if he have not that which maketh the union, he cannot be united to him; if he acknowledgeth him not to be his Lord, he cannot be his servant; and "no man can say that Jesus is the Lord, but by the Holy Ghost." (1 Cor. xii. 3.) "That which is born of the Spirit is spirit;" such is their felicity which have it: "That which is born of the flesh is flesh;" such is their infelicity which want it. (John iii. 6.) What then is to be desired in comparison of "the supply of the Spirit of Jesus Christ;” (Phil. i. 19.) especially considering the encouragement we receive from Christ, who said, "If ye being evil know how to give good gifts unto your children, how much more shall your heavenly Father give the Holy Spirit to them that ask him?" (Luke xi. 13.)

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Thirdly, It is necessary to profess faith in the Holy Ghost, that "the will of God" may be effectual in us, even our sanctification." (1 Thess. iv. 3.) For if "God hath from the beginning chosen us to salvation through sanctification of the Spirit;" (2 Thess. ii. 13.) if we be "elected according to the foreknowledge of the Father through sanctification of the Spirit unto obedience;" (1 Pet. i. 2.) if the office of the Spirit doth consist in this, and he be therefore called holy, because he is to sanctify us, how should we "follow peace with all men, and holiness, without which no man shall see the Lord?" (Heb. xii. 14.) How should we endeavour to "cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God?" (2 Cor. vii. 1.) "The temple of God is holy, which temple we are, if the Spirit of God dwelleth in us;" (1 Cor. iii. 16, 17.) for the inhabitation of God is a consecration, and that place must be a temple, where his honour dwelleth. Now if we "know that our body is the temple of the Holy Ghost which is in us, which we have bius Cæsariensis gave in a copy of the CREED (by which he was catechized, baptized, and consecrated) to the Council of Nice, it runs thus: Πιστεύο· μεν εἰς ἕνα Θεὸν Πατέρα, &c. καὶ εἰς ἕνα Κύριον Ἰησοῦν Χριστὸν, &c. πιστεύομεν kai eiç ev ПIvεvμa äytov, 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, kai siç rò äytov ПIvεvμa. Ibid. And the Arian

bishops in the Synod in Antioch not long after: IILOTεvoμε kai eiç tò äyɩov 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 CREED; the rest which followed was looked upon as a πроσ¤ýÊŋ. 'Quid nunc de Spirita Sancto dicemus, quem credere consequente Symboli parte in Trinitate præcipimur? Al. Avit. Serm. de Symb.

of God;" if we know that we "are not our own," for that we are “bought with a price;" we must also know that we ought "therefore to glorify God in our body, and in our spirit, which are God's:" (1 Cor. vi. 19, 20.) thus it is necessary to believe in the Spirit of sanctification, that "our hearts may be established unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his saints." (1 Thess. iii. 13.)

Fourthly, It is necessary to believe in the Holy Ghost, that in all our weaknesses we may be strengthened, in all our in- ́ firmities we may be supported, in all our discouragements we may be comforted, in the midst of miseries we may be filled with peace and inward joy. "For the kingdom of God is not meat and drink, but righteousness and peace, and joy in the Holy Ghost." (Rom. xiv. 17.) We read of the disciples at first, that they "were filled with joy and with the Holy Ghost;" (Acts xiii. 52.) and those which afterwards "became followers of them and of the Lord, received the word in much affliction, but with joy of the Holy Ghost." (1 Thess. i. 6.) These are the "rivers of living water flowing out of his belly that believeth;" (John vii. 38.) this is "the oil of gladness," wherewith the Son of God was "anointed above his fellows;" (Psal. xlv. 7. Heb. i. 9.) but yet with the same oil his fellows are anointed also: for we "have an unction from the Holy One, and the anointing which we receive of him, abideth in us.” (1 John ii. 20. 27.)

Lastly, The belief of the Holy Ghost is necessary for the continuation of a submissive ministry, and a Christian submission to the acts of their function, unto the end of the world. For as God the Father sent the Son, and "the Spirit of the Lord was upon him, because he had anointed him to preach the gospel;" (Luke iv. 18.) so the Son sent the apostles, saying, "As my Father hath sent me, even so send I you; and when he had said this, he breathed on them, and said unto them, Receive the Holy Ghost:" (John xx. 21, 22.) and as the Son sent the apostles, so did they send others by virtue of the same Spirit, as St. Paul sent Timothy and Titus, and gave them power to send others, saying to Timothy, “Lay hands suddenly on no man ;” (1 Tim. v. 22.) and to Titus, “For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as 1 had appointed thee." (Tit. i. 5.) Thus, by virtue of an apostolical ordination, there is for ever to be continued a ministerial succession. Those which are thus separated by ordination to the work of the Lord, are to "feed the flock of God which is among them, taking the oversight thereof;" (1 Pet. v. 2.) and those which are committed to their care, are to “remember and obey them that have the rule over them, and submit themselves, for that they watch for their souls, as they that must give account." (Heb. xiii. 7. 17.)

Having thus at large asserted the verity contained in this Article, and declared the necessity of believing it, we may easily give a brief exposition, by which every Christian may know what he ought to profess, and how he is to be understood, when he saith, I believe in the Holy Ghost. For thereby he is conceived to declare thus much: I freely and resolvedly assent unto this as unto a certain and infallible truth, that beside all other whatsoever, to whom the name of Spirit is or may be given, there is one particular and peculiar Spirit, who is truly and properly a person, of a true, real, and personal subsistence, not a created but uncreated person, and so the true and one eternal God; that though he be that God, yet he is not the Father nor the Son, but the Spirit of the Father and the Son, the third person in the blessed Trinity, proceeding from the Father and the Son: I believe this infinite and eternal Spirit to be not only of perfect and indefectible holiness in himself; but also to be the immediate cause of all holiness in us, revealing the pure and undefiled will of God, inspiring the blessed apostles, and enabling them to lay the foundation, and by a perpetual succession to continue. the edification of the Church, illuminating the understandings of particular persons, rectifying their wills and affections, renovating their natures, uniting their persons unto Christ, assuring them of the adoption of sons, leading them in their actions, directing them in their devotions, by all ways and means purifying and sanctifying their souls and bodies, to a full and eternal acceptation in the sight of God. This is the eternal Spirit of God; in this manner is that Spirit holy; and thus I believe iN THE HOLY GHOST.

ARTICLE IX.

The Holy Catholick Church, the Communion of Saints.

In this ninth Article we meet with some variety of position, and with much addition; for whereas it is here the ninth, in some Creeds we find it the last;* and whereas it consisteth

* Although generally the Article of the holy Church did immediately follow the Article of the Holy Ghost, as Tertullian well observeth: Cum sub tribus et testatio fidei et sponsio salutis pignorentur, necessario adjicitur ecclesiæ mentio, quoniam ubi tres, id est, Pater et Filius et Spiritus Sanctus, ibi ecclesia quæ trium corpus est.' De Baptis. c. 6. And St. Augustin: Spiritus S. si creatura non

Creator esset, profecto creatura rationalis esset. Ipse enim esset summa creatura; et ideo in Regula fidei non poneretur ante ecclesiam, quia et ipse ad ecclesiam pertineret.' Enchir.c.56. And the author of the first book De Symb. ad Catech. 'Sequitur post S.Trinitatis commendationem, sanctam ecclesiam.'§. 13. And St. Jerome cited in the next note. Yet notwithstanding this order was not always observed,