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 : politan Creed, and sang it publicly in their Liturgy: Credimus et in Spiritum S., Dominum et vivificatorem, ex Patre Filioque procedentem.' This being first done in the Spanish and French churches, and the matter being referred to Leo the third bishop of Rome, he absolutely concluded that no such addition ought to be tolerated for in the acts of the Synod held at Aquisgranum, we find it so determined 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 Orthodoxa Fidei, fecit in B. Petri Basilica scuta argentea duo scripta utraque Symbolo, 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 (Symboli) transcriptum in tabula argentea, post altare B. Pauli posita, posteris reliquit, pro amore, ut ipse ait, et cautela Fide orthodoxæ. In quo quidem Symbolo in processione Spiritus S. solus commemoratur Pater his verbis. Et in Spiritum S., Dominum vivificatorem, ex Patre procedentem, cum Patre et Filio co-adorandum, et glorificandum.' P. Lombardus, 1. i. distinct, 11. §. 2. These were taken out of the archiva at Rome, saith Photius, and so placed by Leo, that they might be acknowledged and perpetuated as the true copies of that Creed not to be altered. "Ο θεσπέσιος Λέων καὶ τὰς ἐν τοῖς θησ σαυροφυλακίοις τῶν κορυφαίων Πέτρου καὶ Παύ λου ἐκ παλαιοτάτων χρόνων ἀποτεθησαυρι σμένας τοῖς ἱεροῖς κειμηλίοις δύο ἀσπίδας, αἳ γράμμασι καὶ ῥήμασιν ἑλληνικοῖς ἔλεγον τὴν ἱερὰν τῆς ἡμῶν πίστεως ἔκθεσιν, ταύτας κατανα γνωσθῆναι κατενώπιον τοῦ ̔Ρωμαϊκοῦ πλή θους καὶ εἰς ὄψιν ἁπάντων ἐλθεῖν ἐδικαίωσε· καὶ πολλοὶ τῶν Θεασαμένων τηνικαῦτα καὶ ἀνεγνωκότων ἔτι τῷ βίῳ παραμένουσι. Photius apud Nicetan. Thes. Orthod. Fid. t. ་ 21. ut exscripsit Archiep. Armachanus. Οὗτος ὁ Λέων καὶ τὸ θησαυροφυλάκιον τῆς Αποστολικῆς Ἐκκλησίας Ρωμαίων ἀνοίξας ἀσπίδας δύο τοῖς ἱεροῖς κειμηλίοις ἀποτεθησ σαυρισμένας ἐξήνεγκεν ἑλληνικοῖς καὶ γράμ μασι καὶ ῥήμασιν ἐχούσας τὴν εὐσεβῆ τῆς πίστεως ἔκθεσιν. Idem apud Euthymium, Panopt. Dom. Tit. 12. ab eodem Archiep. erscript. This was the great and prudent care of Leo the Third, that there should be no addition made to the ancient Creed authorized by a general Council, and received by the whole Church; and by this means he quieted all distempers for his time. But not long after, the following popes, more in love with their own authority than desirous of the peace and unity of the Church, neglected the tables of Leo, and admitted the addition Filioque. This was first done in the time and by the power of Pope Nicolaus the First, who by the activity of Photius was condemned for it. Tunc inter alias accusationes hoc principaliter posuit Photius ipsum (Nicolaum) fore excommunicatum, quod apposuerat ad Symbolum Spiritum S. a Filio procedere. Similiter et depositum, quod ipse Nicolaus Papa incidisset in sententiam tertii Concilii.' Antonin. Part. 3. tit. 22. c. 13. This was it which Photius complained of so highly in his Encyclic Epistle to the Archiepiscopal Sees of the Eastern Church: 'Aλλà γὰρ οὐχὶ μόνον εἰς ταῦτα παρανομεῖν ἐξηνέχθη σαν, ἀλλὰ καὶ εἴ τις κακῶν ἐστὶ κορωνίς, εἰς ταύτην ἀνέδραμον· πρὸς γάρ τοι τοῖς εἰρημέ νοις ἀτοπήμασι καὶ τὸ ἱερὸν καὶ ἅγιον σύμβο λον, ὃ πᾶσι τοῖς συνοδικοῖς καὶ οἰκουμενικοῖς ψηφίσμασιν ἄμαχον ἔχει τὴν ἰσχὺν, νόθοις λογισμοῖς καὶ παρεγγράπτοις λόγοις καὶ θράσους ὑπερβολῇ κιβδηλεύειν ἐπεχείρησαν (ὦ τῶν τοῦ πονηροῦ μηχανημάτων) τὸ Πνεῦμα τὸ ἅγιον οὐκ ἐκ τοῦ Πατρὸς μόνον, ἀλλά γε καὶ ἐκ τοῦ Υἱοῦ ἐκπορεύεσθαι καινολογήσαντες. Phot. Epist. ii. §. 8. Hugo Etherianus legit XEVOλoyno avres, dum vertit frustra profitetur.' Thus far Photius against Nicolaus before he was deposed. After he was restored again, in the time of Pope John the Eighth, in the eighth general Council, as the Greeks call it, was declared that the addition of Filioque, made in the Creed, should be taken away. 'ETHOEY δὲ ἡ Σύνοδος αὕτη καὶ περὶ τῆς προσθήκης του Συμβόλου, καὶ ἔκρινεν ἄξιον ἵνα ἐξαιρηθῇ σαν TEλ, says Marcus bishop of Ephesus, in the Council of Florence. After this the same complaint was continued by Michael Cerularius, and Theophylact, in as high a manner as by Photius. Εστιν οὖν τὸ μέγιστον ἐκεῖνο σφάλμα, καὶ τοῦτο δὲ τὸ casion of the vast schism between the eastern and western Churches. Now although the addition of the 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 τοῦ Σολομῶντος ᾅδου πεταύρους ποιοῦν συναν τῶν, ἡ ἐν τῷ τῆς πίστεως Συμβόλω καινοτο μία, ἣν ἐποιήσαντο ἀνακηρύττοντες τὸ Πνεῦμα ἐκ τοῦ Πατρὸς καὶ ἐκ τοῦ Υἱοῦ ἐκπορεύεσθαι, Theophyl. ad Ioan. c. 3. Kal Tois AUTINOTS τοίνυν εἴ τι μὲν περὶ τὸ δόγμα διαμαρτάνεται τὴν πατρικὴν πίστιν σαλεύον, οἷον δὴ τὸ ἐν τῶ Συμβόλῳ περὶ τοῦ ἁγίου Πνεύματος προστιθέ μενον, ἔνθα ὁ κίνδυνος μέγιστος, τοῦτο μὴ διορθώσεως ἀξιούμενον ὁ συγχωρῶν ἀσυγχώρη Tes. Ibid. Thus did the Oriental Church accuse the Occidental for adding Filioque to the Creed, contrary to a general Council, which had prohibited all additions, and that without the least pretence of the authority of another Council; and so the schism between the Latin and the Greek Church began and was continued, never to be ended until those words καὶ ἐκ τοῦ rio, 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. 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. 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 onlybegotten 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 truth, that he might guide them into all truth," "teaching them all things, and bringing all things to their remembrance, whatsoever Christ had said unto them." (John xvi. 13. xiv. 26.) By this means it came to pass, that "all Scripture was given by inspiration of God," (2 Tim. iii. 16.) that is, by the motion and operation of the Spirit of God; and so whatsoever is necessary for us to know and believe, was delivered by revelation. Again, the same Spirit which revealeth the object of faith generally to the universal Church of God, which object is propounded externally by the Church to every particular believer, doth also illuminate the understanding of such as believe, that they may receive the truth: for faith is the gift of God, not only in the object, but also in the act; Christ is not only given unto us, in whom we believe, but it is also "given us in the behalf of Christ to believe in him ;" (Phil. i. 29.) and this gift is a gift of the Holy Ghost, working within us an assent unto that which by the word is propounded to us: by this "the Lord opened the heart of Lydia, that she attended unto the things which were spoken of Paul;" (Acts xvi. 14.) by this the word preached profiteth, being "mixed with faith in them that hear it." (Heb. iv. 2.) Thus "by grace we are saved through faith, and that not of ourselves, it is the gift of God." (Eph. ii. 8.) As the increase and perfection, so the original, or initiation of faith is from the Spirit of God,* not only by an external proposal in the word, but by an internal illumination in the soul; by which we are inclined to the obedience of faith, in assenting to those truths, which unto a natural and carnal man are foolishness. And thus we affirm not only the revelation of the will of God, but also the illumination of the soul of man, to be part of the office of the Spirit of God, against the old and new Pelagians.† This is the ancient determination of the second Arausican Council: 'Si quis sicut augmentum, ita etiam initium fidei, ipsumque credulitatis affectum, quo in eum credimus, qui justificat impium, et ad regenerationem baptismatis pervenimus, non per gratiæ donum, id est, per inspirationem Spiritus S. corrigentis voluntatem nostram ab infidelitate ad fidem, ab impietate ad pietatem, et naturaliter nobis inesse dicit, Apostolicis dogmatibus adversarius approbatur, beato Paulo di cente, Confidimus, quia qui cœpit in vobis bonum opus, perficiet usque in diem Domin nostri Jesu Christi; et illud, Vobis datum est pro Christo, non solum ut in eum credatis, sed etiam ut pro illo patiamini. Et, Gratia salvi facti estis per fidem, non ex vobis, Dei enim donum est.' Čan. 5. Concil. Araus. and Gennad. Ecc!. Dogm. c. 42. It was the known opinion of the Pelagians, That it is in the power of man to believe the Gospel without any internal operation of the grace of God; and St. The second part of the office of the Holy Ghost is the sanctification of man, in the regeneration and renovation of him. For our natural corruption consisting in an aversation of our wills, and a depravation of our affections, an inclination of them to the will of God is wrought within us by the Spirit of God. For "according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost." (Tit. iii. 5.) So that "except a man be born again of water and of the Spirit, he cannot enter into the kingdom of God." (John iii. 5.) We are all at first defiled by the corruption of our nature, and the pollution of our sins, "but we are washed, but we are sanctified, but we are justified in the name of the Lord Jesus, and by the Spirit of our God." (1 Cor. vi. 11.) The second part then of the office of the Holy Ghost is the renewing of man in all the parts and faculties of his soul. The third part of this office is to lead, direct, and govern us in our actions and conversations, that we may actually do and perform those things which are acceptable and well-pleasing in the sight of God. "If we live in the Spirit," quickened by his renovation, we must "also walk in the Spirit," (Gal. v. 25.) following his direction, led by his manuduction. And if we "walk in the Spirit, we shall not fulfil the lusts of the flesh;" (Gal. v. 16.) for we are not only directed but animated and acted in those operations by the Spirit of God, "who giveth both to will and to do; and as many as are thus led by the Spirit of God, they are the sons of God." (Rom. viii. 14.) Moreover that this direction may prove more effectual, we are also guided in our prayers, and acted in our devotions by the same Spirit, according to the promise, "I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and supplication." (Zech. xii. 10.) Whereas then "this is the confidence that we have in him, that if we ask any thing according to his will, he heareth us ;" (1 John v. 14.) and where as we know not what we should pray for as we ought, the Spirit itself maketh intercession for us with groanings which cannot be uttered, and he that searcheth the hearts, knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God." (Rom. viii. 26, 27.) From which intercession especially I conceive he |
