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Council, and received by the whole Church ; and by this means he quieted all Distempers for his rime. 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 Filióque. 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 quòd apposuerat ad Symbolum Spiritum S. à Filio procedere. Similiter & depositum, quod ipse Nicolaus Papa incidiffet in fententiam tertii Concilii. Antonin. Part 3. tit, 22. 6.13. This was it which Photius complained of so highly in his Encyclick Epistle to the Archiepifcopal Sees of the. Eastern Church, 'Anna qS oxi povor His taūta a Savorsiv işlwiyono av, dance sh Btis xaxãv isi xogwris cis Touth oved egeplov, προς γάρ τοι τοίς ερημίοις ατοπήμασι και το ιερον και άγιον Cύμβολον ο πάσι τοις Cωοδικούς και οικείμικούς ψηφίσμασιν άμαχου έκ έχω, νόθοις λο[ισμούς και παρεγέρσιποις λόοις και θρέσες σερβολή κιβδηλοίαν επεχείρησαν (ώτ τ8 πονηρά μηχανημάTW) To WVEūride the crysóv óx en 78 11a7e9's móvoy a inéyé mej ek tô tô intopote af rasvodovúcaves. Phot. Epift. 2. $.8. Hugo Etherianus legit xavonoy hoay7es, 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 8th, in the eighth general Council, as the Greeks call it, it was declared that the addition of Filióque, made in the Creed, hould be taken away. 'Ezhrno tv ä » Erode avon we are one Wegaláxng rõ vubóng, xj érenvey ázov ivc ifugaoñ war leãs, fay's 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. "Esov sin cos pésisor cnévo Cánce, rj Tõmo To tô Loronewolądy telogos Toimo Cucyv, c ou a wisea's EypGóra xayolonice, li érothculo ávaxngút7oyles to TV: Õues on të 1&legs sj i'n rõ 17 o'rtog deaf, Theoph. ad Joan. 6.3. Kaca τοις Δυτικούς τοίγω άτι κ αει το δόρμα διαμαρ7ανε 3 7' πατρικίω πίσιν (αλεύον, οίον δη τον το Συμβόλω αει τύ αγία
you&ta wegs10 é uluor, évbc ó xivdw@ révis@, róto rent drogowcews cróluor Curxweão dowxwento; Ibid. Thus did the Oriental Church accuse the Occidental for adding Filióque 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 si i'r Tšus, 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 acs knowledge the truth which was acknowledged by their Ancestors, in the substance of it; and that the Latins Moult force the Greeks to make an addition to the Creed, without as great an authority as hath prohibited it, and to use that lan. guage in the expression of this Doctrine which never was used by any of the Greek Fathers.
Now altho' 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 inferted, and condemn not those who, out of a greater respect to fuch fynodical determinations, will admit of no fuch infertions, nor speak any other language than the Scriptures and their Fathers spake..
Howsoever we have fufficiently 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 fame God with the Father ; not the Son, tho' the fame 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
y Ghost receiveth the same essence communicated to him by the Father and the Son, and fo 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 himfelf, as the Spirit of God; it remaineth that we declare what is the office of the fame, 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 calleď 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 di
stinguished from them; yer I conceive he is rather called the Holy Spirit, or Rom. 1. 4. the Spirit of Holiness, because, of the three Persons in the blessed Trinity,
it is his particular office to fanctifié 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 Heb. 1. 14. ministring spirits fent forth to minister for them who shall be heirs of fal
vation ; 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 3. 16. and through that Son we have an access by one Spirit unto the Father. Eph. 2. 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 fame salvation, we look upon as belonging to his office. And because without holiness it is impossible to please God, because we all are 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 fanctifying of the servants of God, and the declaration of this office, added to the description of his nature, to be a fufficient explication of the object of Faith contained in this Article, I believe in the Holy Ghost.
Now this fanctification 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 i Cor. 2. 10, things of a man fave the Spirit of man which is in him, even fo none know-tr. eth the things of God but the Spirit of God; this Spirit searcheth all things, yea the deep things of God, and revealeth them unto the Sons of Men; so that thereby the darkness of their understanding is expelled, and they are enlightned with the knowledge of their God. This work of the Spirit is double, either external and general, or internal and particular. nal 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, and prophecy came not Luke 1. 70. at any time by the will of man, but holy men of God pake as they were 2 Pet. 1. 22. moved by the Holy Ghost. When it pleased God in the last days to speak Heb. 1. 2. unto us by his son, even that Son sent his Spirit into the Apostles, the Spi- John 16. 13. rit of truth, that he might guide them into all truth, teaching them all things, and bringing all things to their remembrance, what foever Christ had said unto them. By this means it came to pass that all Scripture was given by inspiration of God, 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 on him; and this gift is a gift phil. 1. 29. 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, Acts 16. 14. that the attended unto the things which were spoken of Paul; by this the word preached profiteth being mixed with faith in them that Heb. 2. 4 hear it. Thus by grace we are saved through faith, and that not of our Eph. 2. 8." felves; it is the gift of God. As the increase and perfection, so the original,
* Thish, or * initiation of Faith is from the Spirit of God, not only by an external ancicni derer, proposal in the word, but by an internal illumination in the Soul : by which mination of we are inclined to the obedience of Faith, in assenting to those truths, which the second Araulicama - unto a natural and carnal Man are foolishness. And thus we affirm nor onCouncil, si ly the revelation of the will of God, but also the illumination of the Soul quis ficut aug. of Man, to be part of the office of the Spirit of God, against the old and montum, ita o d etiam initium new † Pelagians. fidei, ipsumque credulitatis affectum , quo in eum credimus qui justificat impium, & ad regenerationem baptismatis pervenimus, non per gratiæ donam, id est, per inspirationem Sp. S. corrigentis voluptatem noftram ab infidelitate ad fidem, ab impietate ad pietatem, & naturaliter nobis inesse dicit, Apoftolicis dogmatibus adversarius approbatur, beato Paulo dicente, Confidimus quia qui cæpit in vobis bonum opus perficiet usque in diem Domini noftri Jefu Chrifti; & illud, Vobis datum eft pro Christo non folùm ut in eum credatis, sed etiam ut pro illo patiamini. Et, Gratiá falvi facti eftis per fidem, non ex vobis, Dei enim donum eft. Can. 5. Concil. Araus. & Gennad. Eccl. 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. Austin was once of that Opinion, Neque enim fidem putabam, says he, Dei gratia præveniri, ut per illam nobis daretur quod posceremus utiliter, nisi quia credere non possemus, fi non præcederer præconiuin veritatis. Ut autem prædicato nobis Evangelio consentiremus nostrum esse proprium, & nobis ex nobis esse arbitrahar. Quem meum errorem nonnulla opuscula mea satis indicant ante Episcopatum ineum fcripta. De Pradeft. Sanci. 1. 1. 6. 3. But whatsoever he had to written before he was made a bijhop, he recalled and reversed in his Retractation, 1. 1. c. 23. and disputed earnestly against it as a part of the Pelagian Herefie. This, as the rest of Pelagianism, is renewed by the Socinians, who in the Racovian Catechism deliver it in this manner, Nonne ad credendum Evangelio Spiritûs Sancti interiore dono opus est ? Nullo modo: fieque enim in Scripturis legimus cuiquam id conferri donum, nisi credenti Evangelio.
The second part of the office of the Holy Ghost in the fanctification 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 Tit. 3. 5. God. For according to his mercy he saveth us, by the washing of regenera
tion, and renewing of the Holy Ghost. So that except a man be born again of water and of the Holy Ghost, he cannot enter into the Kingdom of God.
We are all at first defiled by the corruption of our Nature, and the pollu1 Cor. 6. 11. tion 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. 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 acti
ons and conversations, that we may actually do and perform those things Gal. 5:25. which are acceptable and well-pleasing in the right of God. If we live in
the Spirit, quickned by his renovation, we must also walk in the Spirit Gal. 5. 16. following his direction, led by his manuduction. And if we walk in the
Spirit, we shall not fulfil the Lufts of the flesh; for we are not only di
rected but animated and acted in those operations by the Spirit of God, who Rom. 8.14. 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. Moreover that this direction may prove
, more effectual, we are also guided in our Prayers, and acted in our Devotions Zach. 12. 10. by the fame Spirit, according to the promise, I will pour upon the house of
David, and upon the inhabitants of Jerusalem the Spirit of grace and sup1 John 5. 14. plication. Whereas then this is the confidence, that we have in him, that if Rom. 8. 26, we ask any thing according to his will he heareth us; and whereas we know
not what we should pray for as we ought, the Spirit it self maketb intercesion for us wit
gs which cannot be uttered, and be that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh interceffion for the Saints according to the will of God. From which intercession elpe
cially I conceive he hath the name of the Paraclete given him by Chrif, who John 14: 16. faid, I will pray unto the Father, and he shall give you another Paraclete.
Fohn 2. 1. For if any man fin we have a Paraclete with the Father, Jesus Christ the Rom. 8. 34. righteous, faith St. John: who also maketh intercesion for us, faith St. Paul,
and we have another Paraclete, faith our Saviour ; which also maketh inter- * llecesare cellion for us, faith S. Paul. . A * Paraclete then in the notion of the Scrip- is five times
used in the tures is an Intercessor.
Scriptures, and that by S. John alone : Four times in his Gospel, attributed to the Holy Ghost, once in his first Epistle, Spoken of Christ. When it relates to the Holy Ghost, we translate it always Comforter; when te 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; črtov zalogi xanlov dod vuiv, 787ışın är doy as épè. S. Chryf. If therefore in the Language of s. John ageranla be a Comforter, then Christ is a Comforter ; if a Stranzo be an Advocate, the Holy Ghost is the Advocate. The vulgar Latin keeps the Greek Word in the Gospels Paracletus, but in the Epifle renders'it Advocatus. The Syriack keepeth the Original altogether 2018pog, as being of ordinary use in the Writers of that and the Chaldee Language; and therefore was not well transated Paracletus in the Gospels, and Advocatus in the Epifle, by Tremellius. That the Latines did use generalty the word Paracletus for the Holy Ghost, as it is now in the vulgar Latin, appeareth by the description of the Herefie of Montanus, which Tertullian calls novam prophetiam de Paracleto inundantem. De Refur. Carn..c.63. & fpiritalem rationem Paracleto autore. cont. Marc. l. 1. c. 29. And get the ancientest Latin Translators rendred it Advocatus even in the Gospels, in reference to the Spirit: As we read it in Tertullian, Bene quod & Dominus usus hộc verbo in persona Paracleti, non divisionem fignificavit, sed dispositionem, Rogabo enim, inquit, Patrem, o alium advocatum mittet vobis Spiritum veritatis. Adv. Prax. c.9. So Novatianus, Ego rogabo Patrem, ex alium Advocation dabit vobis, Necnon etiam subdidit illud quoque, Advocatus autem Spiritus S. quem misurus eft Pater, ille vos docebit. de Trin. c. 28. Cum venerit Advocatus ille quem ego mittam, apud S. Hilar. de Trin. 1. 8. Nothwithstanding Consolator also is of good Antiquity : As we read in the same s. Hilary, Sumus nunc quidem consolati quia Dominus ait, Mittet vobis Pater er alium Consolatorem. Enar. in Pfal. 125. and 'tis possible that ome which used Advocatus might understand so much : For in the ancient Christian Latin, Advocare fignifierb to comfort, and Advocatio confolation ; as being the bare Interpretation of orancy and a goxinois. As Tertullian translates a orenéru Jev@ gymes, Isa. 61. 2. Advocare languentes. Adv. Marc. I. 4. c. 14. So when we read, Væ vobis divitibus, quia habetis* confolationem vestram ; Tertullian reads it, Væ vobis divitibus, quoniam recepistis advocationem vestram. Adv. Marc. I. 4. c. 15. And speaking in his own language, Beati, inquit, flentes atque lugentes. Quis 'talia fine patientia tolerat ? Itaque talibus & advocatio & risus promittitur. de Patien. c. 11. And as S. Hilary read it, so did s. Aug. expound it, Consolabuntur Spiritu S. qui maxiinè propterea Paracletus nominatur, id eft, Consolator. de Serm. Dom. in Monte. l. 1. 6.4. Cum Chriftus promiserit fuis miffurum fe Paracletuin, id est, Consolatorem vel Advocatum. contra Faust. 1. 13. 6. 17. Consolator ergo ille, vel Advocatus, utrumque enim interpretatur quod eft Græcè Paracletus. Expof. in Job. Tract. 94. And as they read or expound it, so did the Arabick 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 Adverfaries which accused and persecuted them; that as there is an Accufer 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 coinburamur, neque infructuosi efficiamur; & ubi accuratorem habemus, illic habemus & Paracletum. Iren. l. 3. c. 19. Hic ipse (Spiritus) & in Prophetis populum accufavit, & in Apostolis advocationem gentibus præstitit. Nam illi ut accularentur merebantur quia contempferant legem, & qui ex Gentibus credunt ut patrocinio Spiritûs adjuventur merentur, quia ad Evangelicam pervenire gestiunt legem. Novat. de Trin. c. 29. And again, Quoniam Doininus in cælo effet abiturus, Paracletum discipulis necessariò dabat, ne illos quodammodo pupillos, quod. minimè decebat, relinquere, & fine Advocato & quodam Tutore desereret. Ibid. In this sense it was, that when Vetius pleaded for the Gallican Martyrs before their persecutors, úžio áxsat lan dologó pillu au wie didengar, endeavouring to clear them, he was called the Παράκλη76 of the Chriftians, ανελήφθη και τις ας ή κλήρον ή μαργύρων, agoixant a Xersicerar xenuclicces. Acta Mart. Gal. apud Eufeb. Hift. 1. 5. c. 1. In the same notion did the ancient Rabbins use the same word retained in their Language, Upon, as appeareth by that in the Pirke Avoth, c. 4. : InN 712107 157317] nn. 77777 7214,71 inn uspoo 15,717 . 7 , Wiyot He which keepeth one Commandment gaineth one Advocate, and he which transgresseth one getteth one Accuser. As therefore 7120p is xalálog@, so wipon is (wałopcy, or patronus qui causam ei agit. And fo Advocatus is ordinarily understood for him which pleadeth and maintaineth the Cause of any one. But I conceive there were other Advocati, and especially asga xamon among the Greeks, who did not plead or maintain the Cause, but did only afif with their presence, intreating and interceding by way of Petition to the Judges, such as were the Friends of the reus, called by him to his asistance, and interceding for him; in both which respects they were called a goxan706. As we read in Isæus, To's pings a nd λέσαντες, και ρήτορες Φλασκόυασάμψοι· the ρήτορες were to plead, the φίλοι ολάκληλοι were to intercede. The Action of thefe Advocati was called a Sorianois, and by the ancient Grammarians agaimanois is interpreted dénois; as Harpocration, Tided refbros a avías se hvor de deurews: Auxõela, Ó TO Wed 'lspeią, weghrib, Ei todeido tovos li i dyan, έδεόμω αν υμών μετ' αυνοίας ακέσαι με, μετ' ολίον φησί, Νωί και αώτες υμάς οίμαι τύτο ποιήσαν και χωρίς δακλήσεως και luas. And that the Action of the womandoo was dénois, intreaty, and petition, appears by those words of Demofthenes, Ai
de a abornýtwy Týtwy dińcus X asrdan bida w covežião švenc évivorlo, Orat, mei agong. Of these aggirnylor is * Efchines το be underfood, των δασκάω οράτε, και το αλάταξιν όση γεύη, και τα κατ' αΓορούν δεήσεις αις κερως Tives. Orat. r Kong. Thus I conceive the notion of a boxan7a common to the son and to the Holy Ghost to confif, efpecially in the Office of Intercession, which by s. 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 & defenfionis exhibens munera, cap. 29. · Fourthly, The office of the fame Spirit is to join us unto Christ, and make us 1 Cor. 12.12, members of that one Body of which our Saviour is the Head. För by one Spirit 13... we are all baptized into one body. And as the body is one and hath many mem-licitus eft mit
Dominus polbers, and all the members of that one body, being many, are one body, so also is tere fe ParaChrist. a Hereby we know that God abideth in us, by the Spirit which he hath cletum qui
nos aptaret given us. As we become fpiritual Men by the Spirit which is in us, as that Deo. Sicut union with the Body and unto the Head is a spiritual conjunction, so it proceed- enim de tritieth from the Spirit ; and 6 he that is joined unto the Lord is one Spirit.
- co massa una
fieri non poo teft fine humore neque unus panis ; ita nec nos multi unum fieri in Christo Jesu poteramus fine aqua quæ de cælo eft. Iren. l. 3. 6. 19.
b i Cor.6.17.
Fifthly, It is the office of the Holy Ghoft to assure us of the adoption of
· Sons, to create in us a sense of the paternal love of God towards us, to give Rom. 5.5. us an earnest of our everlasting Inheritance. The love of God is shed abroad Rom. 8. 14. in our hearts by the Holy Ghost which is given unto us. For as many as are
led by the spirit of God, they are the fons of God. And because we are fons, Gal. 4. 6. God hath sent forth the spirit of his Son into our hearts, crying, Abba, FaRom.8. 15,16. ther. 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 it self bearing witness with our spirit, that we are the children of God. 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; Rom:8. 17. because being Sons we are also Heirs, heirs of God, and joint-heirs with
Christ, by the same fpirit we have the pledge, or rather the earnest of our 2 Cor. 1.22. Inheritance. For he which establisheth us in Christ, and hath anointed us is
God, who hath also fealed us, and hath given the earnest of his spirit in Ephef. 1. 14. our hearts; fo that we are fealed with that holy Spirit of promise, which is
the earnest of our inheritance until the redemption of the purchased posef fion. 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 ; *The Word o', yer is to be looked upon as an * Earnest, being part of that reward which the Aposile on- is promised, and, upon the condition of performance of the Covenant which ly, useth in God hath made with us, certainly to be received. this particular, is of an Hebrew Extraltion many 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. 38. 17, 18, 20. and translated eppa bwin by the LXX. as well as N o n by the Chaldee; get, the Greek Word otherwise, confonantly enough to the Origination, signifieth rather an Earneft than a Pledge, as the Greeks and Latins generally agree, Hesych. 'Appala's, werdona, Etym. 'Appa@wy, ni rais wvars ago to the wys dan didaplón wegxc706on) wale copearing. Which Words are also extant in Suidas, but corruptly. To this purpose is cited that of Menander, Mirgo e copabave Ki THOF Gous xo6746anér. So Aristotle speaking of Thales, omoghoanla xenuetwv ésiłowy cabãras doadšraus og lauslesar. Polit. 1. 1. C. II. So the Latines, Arrhabo fic diéta ut reliquum reddatur, Hoc verbum à Græco cpasbar. Reliquum ex eo quod debitum reliquit. Varro de L. L. lib.4. In terrenis negotiis arrhæ quantitas, contractûs illius pro quo intercesserit quædam portio eft ; pignoris verò ratio meritum rei pro qua poni videtur excedit. Pafchaf. Diac. 1. 1. de Sp. S. Pignus Latinus interpres pro arrhabone posuit. Non idipfum autem arrhabo quod pignus sonat. Arrhabo enim futuræ emptioni quasi quoddam teftimonium & obligamentum datur. Pignus verò, hoc eft, céxvegr, pro mutua pecunia opponitur, ut cùm illa reddita fuerit reddenti debitum pignus à creditore reddatur. S. Hier. ad Ephef. 1. 14. There is such another Observation in A. Gellius, upon these words of Q. Claudius, Cùm tantus arrhabo penes Samnites Populi Romani effet. Arrhabonem dixit sexcentos obfides, & id maluit quàm pignus dicere, quoniam vis hujus vocabuli in ea sententia gravior acriorque est. Noct. Att. I. 17. 6. 2. The sense and use of this word is evident in Plautus, Eas quanti destinat? Talentis magnis totidem quot ego & tu sumus. Sed arrhaboni has dedit quadraginta minas. Mostellaria. The Sum was 120 l. of which he gave 401. in part of Payment, and this was the arrhabo. So the Greek Fathers interpret S. Paul, 2α μούτοι αρραβώνω ηνίξαήο η δοθησομοίων το μέΓεθG-, και ο αρραβων μικρών τι μέρG- έξι 18 GMT. Theod. 2 Cor. I. 2. & I Cor. I5. 44. Als ToTo > Liga Gan mà vuũ hoey đauá 2 : Makshasis caệ dolncorfing is ráerra. Qúâ è lveõus eitev citaūs daa'ppasūve wrónariv, iva do 678 xj med rg warlos Jeppnis. S. Chryf. In this manner speaks Eusebius, tad tegóresa of in dem dvoerde megapp6wrigo9. De vita Constant. I. 1. c. 3. Theodor. in Cl. Alex. 8oz. ODT: S =ày & keikisuto &T: Tex7ò, uste8 • kĩ cĩay ep alova 7 cái anion fee ây g Tỹ sales EAST Tegouna aply. So Tertullian, Hic fequester Dei atque hominum appellatus ex utriusque partis depofito commiflo fibi carnis quoque depositum servat in semetipso, arrhabonem fummæ totius. Quemadmodum enim nobis arrhabonem Spiritus reliquit, ita & à nobis arrhabonem carnis accepit, & vexit in cælum pignus totius fummæ illuc quandoque redigendæ. De Refur. Carn.c. 51. Planè accepit & hic Spiritum caro: sed arrhabonem, animæ autem non arrhabonem fed plenitudinem. c. 53. So though the Translator of Irenæus render ceppubav pignus, yet it is evident thar . Irenæus did understand by a pecor an Earnest. Quod & pignus, dixit Apoftolus, hoc eft, parte ejus honoris qui à Deo nobis promissus est, in Epistola quæ ad Ephefios eft, l. 5. c. 8. And a little after, Si enim pignus complectens hominem in semetipsum jam facit dicere Abba Pater, quid faciet universa Spiritus gratia quæ hominibus dabitur à Deo, cùm fimiles nos ei efficiet, & perficiet voluntate Patris?
I Sixthly, For the affecting of all these and the like particulars, it is the office
of the fame Spirit to fanctifie and set apart Persons for the duty of the Ministry, ordaining them to intercede between God and his People, to fend up Prayers
to God for them, to bless them in the name of God, to teach the Doctrine of
**the Gospel, to adminifter the Sacraments instituted by Christ, to perform all Epbes. 4. 12. things necessary for the perfecting of the Saints, for the work of the Mi
nistry, for the edifying of the body of Christ. The fame Spirit which illuminated the Apostles, and endued them with power from above to perform