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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.
401. in part of payment, and this was hic Spiritum caro, sed arrhabonem ; the arrhabo. So the Greek fathers in- animæ autem non arrhabonem sed terpret St. Paul. Alà pévto åppaßūvos plenitudinem.' Ibid. c. 53. So though jvićato tūv dognoouévwv rò péyeDogo the translator of Irenæus render åňγάρ αρραβών μικρόν τι μέρος εστί του ραβών ignus, yet it is evident that tavrós. Theodoret. ad 2 Cor. i. 22. Arà Irenæus did understand by åppasiv TOūro yåp kai appaßov tÒ VŨv dodèv óvo- an earnest : Quod et pignus, dixit páletai, w rollarlacias évei doonoo- Apostolus, hoc est, partem ejus honouévns rñs xapiros. Id. ad 1 Cor. xv. 44. ris qui a Deo nobis promissus est, in Ουδέ Πνεύμα είπεν απλώς, άλλ' αρραβώ- Epistola quae ad Ephesios est.' Ι. ν. να ώνόμασεν, ίνα από τούτου και περί του c. 8. 5. 1. And a little after: “ Si Tavros Dapõõs. S. Chrysost. Hom. ad enim pignus complectens bominem in 2 Cor. i. 22. In this manner speaks semetipsum jam facit dicere, Abba, Eusebius : Tà Apwrólela Tūvētárlwv Pater; quid faciet universa Spiritus ¿vēévde apoappaßwvišetat. De Vita Con- gratia, quæ hominibus dabitur a Deo, stant. l. i. c. 3. Oőre ydp Frãv kekoui- cum similes nos ei efficiet, et perficie σμεθα, ούτε παντός υστερούμεν" αλλ' voluntate Patris ? Ibid. οίον αρραβώνα των αιωνίων αγαθών * In respect of the nature of the και του πατρώου πλούτου προσειλή- Holy Ghost, I have endeavoured the pajev. Theodor. in Clem. Alex. 802. same which Faustus Rhegiensis did, So Tertullian : Hic sequester Dei of whom Genpadius 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 traditionc Symboli tius. Quernadmodum evim nobis occasione accepta, composuit librum arrhabonem Spiritus reliquit, ita et a de Spiritu S., in quo ostendit eum nobis arrbabonem carnis accepit, et juxta fidem patrum et consubstanvexit in cælum pignus totius summæ tialem et coæternalem esse Patri et illuc quandoque redigendw.' De Re- Filio, ac plenitudinem Trinitatis obtia sur. Carn. c. 51. • Plane accepit et nentem. Illustr. Vir. Cat. 87. ,
The necessity of the belief of this Article appeareth, first, from the nature and condition of the CRBED, 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.*
* I have formerly shewn at large Sanctum.' Ady, 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, wlio 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 Mejsner: ‘Porro observatum was at first nothing else but an expli- cst a quibusdam tertiam hanc Synıboli cation of that form. The first enlarge- istius partem quæ a Spiritu S. incipit, ment and explication we find in Jus- ab initio defóisse, seu in Symbolo non tin Martyrsthus expressed: 'Et' óvóma- fuisse additam; idque non immerito, τος του Πατρός τών όλων και δεσπότου cum non personas ullas, in quas creθεού, και επ' ονόματος δη του Σωτήρος dendum sit (quas solas, ut apparet, ημών Ιησού Χριστού του σταυρωθέντος auctoribus Symboli commemorare επί Ποντίου Πιλάτου, και επ' ονόματος propositum fuit), sed res tantum creΠνεύματος, και δια των προφητών προεκή- dendas complectatur, que implicite ρυξε τα κατά τον Ιησούν πάντα, ο φωτι- hde in Deum et in Jesατη Christmm Souevos Novetat. Apol. 2. p. 94. And omnes continentur. Hoe si ita est, the rule of faith delivered soon after sane defait tertia Persona, quæ Deum hy Irenæus, is very consonant to it: illum unum robis declararet. TertulEis éva Oedo Harépa #avrokpáropa, rövhianus (de Virg. veland. §. 1.) sane πεποιηκότα τον ουρανόν και την γήν και Auctor antiquissimus et temporibus τας θαλάσσας και πάντα τα εν αυτούς και Apostolorum proximus, hanc tertiam εις ένα Χριστόν Ιησούν τον Υιόν του θεού, Symboli istias partem non tantum ita Tòv oapkwOévra útèpoquerépas ournpias, non apposuit, ut omitteret; sed ita ut kaieis Ílveõua äyrov TÖ ded Tõv #pontūv excluderet.' In 4. Socin. Rat. de Trin. κεκηρύχοςτας οικονομίας και τας ελεύσεις. Quod Symbolo Apostolico non responAdv. Hær.l. i. c. 2. As that delivered deat. art. 1. §. 3. But
as he argues - 800n 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 men dispensatione (quam vicovopiav he makes Tertallian 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 missam 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 roles 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, paltum secundum Scripturas, resusci- which he clearly expresseth in the tatum a Patre, et in coelos resumptum, place forecited; and thereforc that sedere ad dextram Patris, venturumi place by him mentioned, cannot be an judicare vivos et mortuos. Quiexinde exclusion, but an omission only; and miserit, secunduni 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.)
Thirdly, It is necessary to profess faith in the Holy Ghost, that “the will of God” may be effectual in us, sanctification.” (1 Thess. iv. 3.) For if “God hath from the beginning chosen as 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 bishops in the Synod in Antioch not Creed (by which be was catechized, long after : Illoteúojev kai eis tò åylov baptized, and consecrated) to the Πνεύμα, ει δε δεί προσθείναι, πιστεύομεν Council of Nice, it runs thus: Πιστεύο- και περί σαρκός αναστάσεως, και ζωής μεν εις ένα θεόν Πατέρα, &c. και εις ένα αιωνίου. From whence it appeareth Κύριον Ιησούν Χριστόν, &c. πιστεύομεν that the profession of faith in the Fakai eis ĉv Ilveõua äylov, and there con- ther, Son, and Holy Ghost, was countcludes. Socrat. Hist. Eccles. J. i. c. 8. ed essential to the Creed; the rest In conformity whereunto, the Nicene which followed was looked upon as Council, altering some things, and a pooln«n. «Quid nunc de Spirita adding others against the Arians, con- Sancto dicemus, quem credere conseeludeth in the same manner, kai eis tò quente Symboli parte in Trinitate äylov Ilveõja. Ibid. And the Arian præcipimur? Al. Avit. Serm. de Symu.
of God;"jf weknow 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 infirmities 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 I 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 "re-, member 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.)
Håving 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 whạt 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.
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 Creator esset, profecto creatura ratiothe holy Church did immediately fol- nalis esset. Ipse enim esset summa low the Article of the Holy Ghost, as creatura ; et ideo in Regula fidei non Tertullian well observeth: Cum sub `poneretur ante ecclesiam, quia et ipse tribus et testatio fidei et sponsio salu- 'ad ecclesiam pertineret.' Enchir.c. 56. tis pignorentur, necessario adjicitur And the author of the first book De ecclesiæ mentio, quoniam ubi tres, id Symb.ad Catech. ‘Sequitur post S.Triest, Pater et Filius et Spiritus San- nitatis commendationem, sanctam ecctus, ibi ecclesia quæ trium corpus clesiam.’ş. 13. And St. Jerome cited in est.' De Baptis. c. 6. And St. Au- the next note. Yet notwithstanding gustin : “Spiritus S. si creatura non this order was not always observed,