Council, and received by the whole Church; and by this means he quieted all Diftempers for his time. But not long after, the following Popes, more in love with their own authority, than defirous 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 firft, who by the activity of Photius was condemned for it. Tunc inter alias accufationes hoc principaliter pofuit Photius ipfum (Nicolaum) fore excommunicatum quòd appofuerat ad Symbolum Spiritum S. à Filio procedere. Similiter & depofitum, quòd ipfe Nicolaus Papa incidiffet in fententiam tertii Concilii. Antonin. Part 3. tit. 22. c. 13. This was it which Photius complained of fo highly in his Encyclick Epiftle to the Archiepifcopal Sees of the Eaftern Church, ̓Αλλὰ δ ̓ ἐχὶ μόνον εἰς ταῦτα ορανομεῖν ἐξωέχθησαν, ἀλλὰ καὶ εἴτις κακῶν ἐςὶ κορωνὶς εἰς ταύτίων ἀνέδραμον, προς γάρ τοι τοῖς εἰρημθύοις ατοπήματι καὶ τὸ ἱερὸν καὶ ἅγιον σύμβολον ὃ πᾶσι τοῖς (μυοδικοῖς καὶ οἰκεραμικοῖς ψηφίσμασιν άμαχοι ἔχει * ἰχω, νόθοις λογισμοῖς καὶ παρενδράπλοις λόγοις καὶ θράσεις υπερβολῇ κιβδηλούειν ἐπεχείρησαν (ὦ ἳ τὸ πονηρό μηχανημά των) τὸ πνεῦμα τὸ ἅγιον ἐκ ἐκ τὸ Παρὸς μόνον ἀλλάγε καὶ ἐκ τῶ ὡς ἐκπορεύεως καινολογήσαντες. Phot. Εpift. 2. §. 8. Hugo Etherianus legit nevoλoynσavles, dum vertit fruftra profitetur: Thus far Photius against Nicolaus before he was depofed. 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, fhould be taken away. Ehrnov in Zuvod auth is wei I προθήκης το Συμβόλα, καὶ ἔκρινεν ἄξιον ἵνα ἐξαιρηθῇ παντελῶς, fays Marcus Silhop of Ephelus, in the Council of Florence. After this the fame Complaint was continued by Michael Cerularius, and Theophylact, in as high a manner as by Photius. Ἔσιν ἦν τὸ μέγισον ἐκεῖνο (φάλμα, καὶ τότο ἢ τὸ τῷ Σολομών του είδες πελαύρεις ποιον εκαντῶν, ἡ ἐν τῷ τ πίσεως Συμβόλω καινοτομία, Ι ἐποιήσαντο ἀνακηρύτζοντες τὸ πνεῦμα ἐκ τὸ Πατρὸς καὶ ἐκ τῶ ἐξ ἐκπορεύεως, Theoph. ad Joan. c. 3. Καὶ τοῖς Δυλικοῖς τοίνω εἴτι μὲ περὶ τὸ δόγμα διαμαρτάνει το πατρικό πίσιν βαλεύον, οἷον δὴ τὸ ἐν τῷ Συμβόλῳ πεὶ τῇ ἁγία πνεύματα προσιθέμθμον, ἔνθα ὁ κίνδων μέγις 3, τότο μὴ διορθώσεως αξιέμθμον ο (υγχωρῶν άσκχώρητο; Ibid. Thus did the Oriental Church accufe 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 fo the fchifm between the Latin and the Greek Church began and was continued, never to be ended until those words on to yỡ, or Filioque, are taken out of the Creed. The one relying upon the truth of the doctrine contained in.thofe words, and the authority of the Pope to alter any thing; the other either denying or fufpecting 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 fhould not acknowledge the truth which was acknowledged by their Ancestors, in the fubftance 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.

Rom. I. 4.

Now altho' the addition of words to the formal Creed without the confent, and against the protestation of the Oriental Church, be not justifiable; yet that which was added is nevertheless a certain truth, and may be fo used in that Creed by them who believe the fame to be a truth; fo 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 refpect to fuch fynodical determinations, will admit of no fuch infertions, nor fpeak any other language than the Scriptures and their Fathers fpake.

Howfoever we have fufficiently in our affertions declared the nature of the Holy Ghost, diftinguishing him from all qualities, energies or operations, in that he is truly and properly a Perfon; differencing him from all Creatures and finite things, as he is not a created Perfon; fhewing him to be of an infinite and eternal effence, as he is truly and properly God; diftinguishing 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 bleffed Trinity, as being not the first or fecond, but the third Perfon, and therefore the third, because as the Son receiveth his effence communicated to him by the Father, and is therefore second to the Father, fo the Holy Ghost receiveth the fame effence 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 Ghoft, 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 effential and original holiness, as God, and fo may be cal- . led Holy in himself; though other Spirits which were created, be either actually now unholy, or of defectible fanctity at firft, and fo having the name of Spirit common unto them, he may be termed holy, that he may be diftinguished from them; yet I conceive he is rather called the Holy Spirit, or the Spirit of Holiness, because, of the three Persons in the blessed Trinity, it is his particular office to fanctifie or make us holy.

Now when I fpeak of the office of the Holy Ghoft, I do not understand any ministerial office or function, fuch as that of the created Angels is, who are all Heb. 1. 14. miniftring Spirits fent forth to minifter for them who shall be heirs of fal

vation;

vation; for I have already proved this Spirit to be a Perfon properly divine, and confequently above all ministration. But I intend thereby whatsoever is attributed unto him peculiarly in the falvation of Man, as the work wrought by him, for which he is fent by the Father and the Son. For all the Perfons in the Godhead are reprefented unto us as concurring unto our falvation: God fo 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 fuffered for us belonged to that of fice of a Redeemer which he took upon him; fo whatfoever the Holy Ghost worketh in order to the fame falvation, we look upon as belonging to his office. And because without holiness it is impoffible to please God, because we all are impure and unholy, and the purity and holiness which is rcquired in us to appear in the prefence of God, whofe eyes are pure, must be wrought in us by the Spirit of God, who is called holy because he is the cause of this holinefs in us, therefore we acknowledge the office of the Spirit of God to confift in the fanctifying of the fervants of God, and the declaration of this office, added to the defcription of his nature, to be a fufficient explication of the object of Faith contained in this Article, I believe in the Holy Ghost.

yea

I

Now this fanctification being oppofed to our impurity and corruption, and anfwering 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 faving truth, and under an impoffibility of knowing the will of God; being as no man knoweth the 1 Cor. 2.10, things of a man fave the Spirit of man which is in him, even fo none know- ii. eth the things of God but the Spirit of God; this Spirit fearcheth all things, the deep things of God, and revealeth them unto the Sons of Men; fo 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. 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 fo much in all ages hath been propounded as was fufficient to inftruct Men unto eternal life. For there have been holy Prophets ever fince 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 Ghoft. When it pleafed God in the last days to speak Heb. 1. 2. unto us by his Son, even that Son fent his Spirit into the Apoftles, 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 faid unto them. By this means it came to pafs that all Scripture was given by inspiration of God, that is, by the motion and operation of the Spirit of God; and fo whatsoever is neceffary for us to know and believe, was delivered by revelation. Again, the fame Spirit which revealeth the object of Faith generally to the univerfal Church of God, which object is propounded externally by the Church to every particular believer, doth allo illuminate the underftanding of fuch 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; Chrift is not only given unto us, in whom we believe, but it is also given us in the behalf of Chrift to believe on him; and this gift is a gift Phil. 1. 19. of the Holy Ghoft, working within us an affent unto that which by the word is propounded to us: By this the Lord opened the Heart of Lydia, Acts 16. 14. that she 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 faved through faith, and that not of our Eph. 2. 8: felves, it is the gift of God. As the increase and perfection, fo the original,

of

or

*This is the initiation of Faith is from the Spirit of God, not only by an external ancient deter- propofal in the word, but by an internal illumination in the Soul; by which mination of we are inclined to the obedience of Faith, in affenting to those truths, which the fecond A- unto a natural and carnal Man are foolishness. And thus we affirm not 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 etiam initium new † Pelagians.

raufican

mentum, ita

fidei, ipfum

It was the

que credulitatis affectum, quo in eum credimus qui juflificat impium, & ad regenerationem baptifmatis pervenimus, non per gratiæ donam, id eft, per infpirationem Sp. S. corrigentis voluptatem noftram ab infidelitate ad fidem, ab impietate ad pietatem, & naturaliter nobis ineffe dicit, Apoftolicis dogmatibus adverfarius approbatur, beato Paulo dicente, Confidimus quia qui cæpit in vobis bonum opus perficiet ufque in diem Domini noftri Jefu Chrifii; & illud, Vebis datum eft pro Chrifto non folùm ut in eum credatis, fed etiam ut pro illo patiamini. Et, Gratiá falvi fatti eftis per fidem, non ex vobis, Dei enim donum eft. Can. 5. Concil. Arauf. & Gennad. Eccl. Dogm. c. 42. 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 gratià præveniri, ut per illam nobis daretur quod pofceremus utiliter, nifi quia credere non poffemus, fi non præcederet præconium veritatis. Ut autem prædicato nobis Evangelio confentiremus noftrum effe proprium, & nobis ex nobis effe arbitrabar. Quem meum errorem nonnulla opufcula mea fatis indicant ante Epifcopatum neum fcripta. De Pradeft. Sanct. L. I. c. 3. But whatfoever he had fo written before he was made a Bishop, he recalled and reverfed in his Retractation, 1. 1. c. 23. and difputed earnestly against it as a part of the Pelagian Herefie. This, as the rest of Pelagianifm, is renewed by the Socinians, who in the Racovian Catechifm deliver it in this manner, Nonne ad credendum Evangelio Spiritus Sancti interiore dono opus eft? Nullo modo: neque enim in Scripturis legimus cuiquam id conferri donum, nifi credenti Evangelio.

Tit. 3. 5.

The fecond part of the office of the Holy Ghoft in the fanctification of Man, in the regeneration and renovation of him. For our natural corruption confifting in an averfation 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 faveth us, by the washing of regeneration, and renewing of the Holy Ghoft. 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 firft defiled by the corruption of our Nature, and the pollu1 Cor. 6. 11. tion of our Sins, but we are washed, but we are fanctified, but we are juftified in the name of the Lord Jefus, and by the Spirit of our God. The fecond part then of the office of the Holy Ghost is the renewing of Man in all the parts and faculties of his Soul.

Gal. 5.25.

The third part of this office is to lead, direct and govern us in our actions and converfations, that we may actually do and perform those things which are acceptable and well-pleafing in the fight of God. If we live in the Spirit, quickned by his renovation, we must also walk in the Spirit 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 directed but animated and acted in thofe 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

Gal.

27.

5.

of God, they are the Sons of God. Moreover that this direction may prove more effectual, we are alfo guided in our Prayers, and acted in our Devotions Zach. 12. 10. by the fame Spirit, according to the promife, I will pour upon the house of David, and upon the inhabitants of Jerufalem the Spirit of grace and fup1 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 be heareth us; and whereas we know not what we should pray for as we ought, the Spirit it felf maketh interceffion for us with groanings which cannot be uttered, and he that fearcheth 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 interceffion efpecially I conceive he hath the name of the Paraclete given him by Chrift, who John 14. 16. faid, I will pray unto the Father, and he shall give you another Paraclete.. 1 John 2. 1. For if any man fin we have a Paraclete with the Father, Jefus Chrift the Rom. 8.34. righteous, faith St. John: who alfo maketh interceffion for us, faith St. Paul,

2

and

and we have another Paraclete, faith our Saviour; which also maketh inter- * Παράκλη ceffion for us, faith S. Paul. A * Paraclete then in the notion of the Scrip- is five times

tures is an Interceffor.

used in the Scriptures,and that by S. John alone: Four times in his Gospel, attributed to the Holy Ghoft, once in his first Epiftle, spoken of Chrift. When it relates to the Holy Ghost, we tranflate it always Comforter; when te Chrift, we render it Advocate: Of which diverfity there can be no reafon, becaufe Chrift, who is a Paraclete, faid, That he would send another Paraclete; and therefore the notion must be the fame in both; äλλov waogixanlov dwod vuïr, tuliṣıv äadov ws iuè. S. Chryf. If therefore in the Language of S. John axan be a Comforter, then Chrift is a Comforter; if xan be an Advocate, the Holy Ghoft is the Advocate. The vulgar Latin keeps the Greek Word in the Gospels Paracletus, but in the Epiftle renders it Advocatus. The Syriack keepeth the Original altogether, as being of ordinary ufe in the Writers of that and the Chaldee Language; and therefore was not well tranflated Paracletus in the Gospels, and Advocatus in the Epiftle, by Tremellius. That the Latines did ufe generally the word Paracletus for the Holy Ghoft, as it is now in the vulgar Latin, appeareth by the defcription 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 yet the ancientest Latin Tranflators rendred it Advocatus even in the Gospels, in reference to the Spirit: As we read it in Tertullian, Bene quod & Dominus ufus hoc verbo in perfona Paracleti, non divifionem fignificavit, fed difpofitionem, Rogabo enim, inquit, Patrem, & alium advocatum mittet vobis Spiritum veritatis. Adv. Prax. c. 9. So Novatianus, Ego rogabo Patrem, & alium Advocatum dabit vobis, Necnon etiam fubdidit illud quoque, Advocatus autem Spiritus S. quem miffurus eft Pater, ille vos docebit. de Trin. c. 28. Cùm venerit Advocatus ille quem ego mittam, apud S. Hilar. de Trin. 1. 8. Nothwithstanding Confolator alfo is of good Antiquity: As we read in the fame S. Hilary, Sumus nunc quidem confolati quia Dominus ait, Mittet vobis Pater & alium Confolatorem. Enar. in Pfal. 125. and 'tis poffible that fome which used Advocatus might understand so much For in the ancient Chriftian Latin, Advocare fignifieth to comfort, and Advocatio confolation; as being the bare Interpretation of Danaher and Sκλησις. As Tertullian tranflates Sanaderas evolas, Isa. 61. 2. Advocare languentes. Adv. Marc. l. 4. c. 14. So when we read, Væ vobis divitibus, quia habetis confolationem veftram; Tertullian reads it, Væ vobis divitibus, quoniam recepiftis advocationem veftram. Adv. Marc. 1. 4. c. 15. And speaking in his own language, Beati, inquit, fentes arque lugentes. Quis talia fine patientia tolerat? Itaque talibus & advocatio & rifus promittitur. de Patien. c. II. And as S. Hilary read it, fo did s. Aug. expound it, Confolabuntur Spiritu S. qui maximè propterea Paracletus nominatur, id eft, Confolator. de Serm. Dom. in Monte. l. I. c. 4. Cum Chriftus promiferit fuis miffurum fe Paracletuin, id eft, Confolatorem vel Advocatum. contra Fauft. l. 13. c. 17. Confolator ergo ille, vel Advocatus, utrumque enim interpretatur quod eft Græcè Paracletus. Expof. in Joh. Tract. 94. And as they read or expound it, fo did the Arabick Tranflator render it by two feveral Words, one in the Gospel, another in the Epiftle, both fignifying Confolator. Now what they meant by Advocatus is evident, that is, one which should plead the Caufe of Chriftians against their Adverfaries which accufed and perfecuted them; that as there is an Accufer which is a Spirit; even Satan; so there should be an Advocate to plead against that Accufer, even the Holy Spirit. Neceffarius nobis eft ros Dei, ut non comburamur, neque infructuofi efficiamur; & ubi accufatorem habemus, illic habemus & Paracletum. Iren. l. 3. c. 19. Hic ipfe (Spiritus) & in Prophetis populum accufavit, & in Apoftolis advocationem gentibus præftitit. Nam illi ut accufarentur merebantur quia contempferant legem, & qui ex Gentibus credunt ut patrocinio Spiritûs adjuventur merentur, quia ad Evangelicam pervenire geftiunt legem. Novat. de Trin. c. 29. And again, Quoniam Dominus in cœlo effet abiturus, Paracletum difcipulis neceffariò dabat, ne illos quodammodo pupillos, quod minimè decebat, relinquere, & fine Advocato & quodam Tutore defereret. Ibid. in this fenfe it was, that when Vetius pleaded for the Gallican Martyrs before their Perfecutors, ἠξίς ἀκειαι Σπολογάμο υπερ ἀδελφῶν, endeavouring to clear them, he was called the Παράκλη 5 of the Chriftians, ἀνελήφθη καὶ αὐτὶς εἰς τὸ κλῆρον * μαρτύρων, Dáixan Xersiavar genuations. Acta Mart. Gal. apud Eufeb. Hift. 1. 5. c. 1. In the fame notion did the ancient Rabbins use the fame word retained in their Language, p, as appeareth by that in the Pirke Avoth, c. 4.

He which keepeth one העושה מצוה אחת קונה לו פרקליט אחד והעובר עבירה אחת קונה לו קטיגור אחר:

Commandment gaineth one Advocate, and he which tranfgreffeth one getteth one Accufer. As therefore op is xxin fog, so op is (uniog, or patronus qui caufam ei agit. And fo Advocatus is ordinarily underflood for him which pleadeth and maintaineth the Caufe of any one. But I conceive there were other Advocati, and especially xλnlos among the Greeks, who did not plead or maintain the Caufe, but did only affift with their Prefence, intreating and interceding by way of Petition to the Judges, fuch as were the Friends of the reus, called by him to his affiftance, and interceding for him; in both which refpects they were called Daxanes. As we read in Ifæus, ràs pinus @Danaλέσαντες, καὶ ρήτορας παρασκευασάμθροι· the ρήτορες were to plead, the φίλοι ο δάκλητοι were to intercede. The Altion of thefe Advocati was called Danλnois, and by the ancient Grammarians Daxanois is interpreted dinois; as Harpocration, Τίθες μθύτοι σπανίως καὶ ἀντὶ ε δεήσεως· Λυκρ[ω, εν τω πεί Ἱερείᾳ, προειπών, Εἰ μ ὑπὲς ἰδία τινὸς τῷ ὁ ἀγῶν, ἐδεόμίω ἂν ὑμῶν μετ' συνοίας ακεσαι με, μετ' ὀλίγον φησί, Ναὶ ἢ αὐτὸς ὑμᾶς οἶμαι τότο ποιήσειν και χωρίς ρακλήσεως το us. And that the Action of the ixanlos was dénois, intreaty, and petition, appears by those words of Demofthenes, Ai δε ο αρακλήτων τέτων δεήσεις καὶ ασεδαὶ ἢ ἰδίων πλεονεξιῶν ἕνεκα ἐγίνοντο, Orat. απρ. of these του άκλητοι ἐς • Afchines to be underfood, τω μ ασκούν ὁρᾶτε, κατάταξιν όση γενεύης, καὶ τὰ κατ' αγοραν δεήσεις αἷς κεχρίωτα τίνες. Orat. και Κτης. Thus I conceive the notion of Saxan common to the Son and to the Holy Ghost to confift, efpecially in the Office of Interceffion, which by S. Paul is attributed to both, and is thus expreffed of the Spirit by Novatianus: Qui interpellat divinas aures pro nobis gemitibus ineloquacibus, advocationis implens officia & defenfionis exhibens munera, cap. 29.

I

Dominus pol

Fourthly, The office of the fame Spirit is to join us unto Chrift, and make us 1 Cor. 12. 12, members of that one Body of which our Saviour is the Head. For by one Spirit 13. we are all baptized into one body. And as the body is one and hath many mem- licitus eft mitbers, and all the members of that one body, being many, are one body, fo alfo is tere fe ParaChrift. Hereby we know that God abideth in us, by the Spirit which he hath cletum qui given us. As we become spiritual Men by the Spirit which is in us, as that Deo. Sicut union with the Body and unto the Head is a fpiritual conjunction, fo it proceed- enim de tritieth from the Spirit; and he that is joined unto the Lord is one Spirit.

nos aptaret

co maffa una fieri non po

teft fine humore neque unus panis; ita nec nos multi unum fieri in Chrifto Jefu poteramus fine aqua quæ de cœlo eft. Iren. l. 3. c. 19.

a John 3.24.

b I Cor. 6. 17.

U u

Fifthly,

Rom. 5. 5.

Rom. 8. 14.

Gal. 4. 6.

Fifthly, It is the office of the Holy Ghoft to affure us of the adoption of Sons, to create in us a fenfe of the paternal love of God towards us, to give us an earnest of our everlasting Inheritance. The love of God is fhed abroad in our hearts by the Holy Ghoft which is given unto us. For as many as are led by the fpirit of God, they are the fons of God. And because we are fons, God hath fent 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 felf 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, fo we are alfo affured by the fame Spirit of our Adoption; Ram: 8. 17. because being Sons we are alfo Heirs, heirs of God, and joint-beirs with Chrift, by the fame fpirit we have the pledge, or rather the earnest of our 2 Cor. 1.22. Inheritance. For he which establisheth us in Chrift, and hath anointed us is God, who hath alfo 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 promife, which is the earnest of our inheritance until the redemption of the purchased possesfion. 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; jab which yet is to be looked upon as an* Earneft, being part of that reward which the Apostle on- is promised, and, upon the condition of performance of the Covenant which ly ufeth in God hath made with us, certainly to be received.

*The Word

this Particu

lar, is of an Hebrew Extraction ny from any a Word of Promife and Engagement in Commerce, Bargains, and Agreements; and being but in one particular Affair used in the Old Teftament is taken for a Pledge. Gen. 38. 17, 18, 20. and tranflated appasiv by the LXX. as well as run by the Chaldee; yet the Greek Word otherwife, confonantly enough to the Origination, fignifieth rather an Earneft than a Pledge, as the Greeks and Latins generally agree, Hefych. ̓Αῤῥαβών, πρόδομα, Etym. ̓Αρραβων, ἡ ἐπὶ ταῖς ἀναῖς πάνες αθώων διδομθύη προκαταβολή υπες ασφαλείας. Which Words are alfo extant in Suidas, but corruptly. To this purpofe is cited that of Menander, Ming μ appabavá μ THEY αὐθὺς καλαβαλεν. So Ariftotle peaking of Thales, σύπορήσαντα χρημάτων ὀλίδων ἀῤῥαβῶνας διαδένας 7 έλαιο Γρείων. Polit. 1. I. c. II. So the Latines, Arrhabo fic dicta ut reliquum reddatur, Hoc verbum à Græco appar. Reliquum ex eo quod debitum reliquit. Varro de L. L. lib. 4. In terrenis negotiis arrhæ quantitas, contractus illius pro quo intercefferit quædam portio eft; pignoris verò ratio meritum rei pro qua poni videtur excedit. Pafchaf. Diac. l. 1. de Sp. S. Pignus Latinus interpres pro arrhabone pofuit. Non idipfum autem arrhabo quod pignus fonat. Arrhabo enim futuræ emptioni quafi quoddam teftimonium & obligamentum datur. Pignus verò, hoc eft, cixveg, pro mutua pecunia opponitur, ut cùm illa reddita fuerit reddenti debitum pignus à creditore reddatur. S. Hier. ad Ephef. 1. 14. There is fuch another Obfervation in A. Gellius, upon these words of Q. Claudius, Cùm tantus arrhabo penes Samnites Populi Romani effet. Arrhabonem dixit fexcentos obfides, & id maluit quàm pignus dicere, quoniam vis hujus vocabuli in ea fententia gravior acriórque eft. Noct. Att. l. 17. c. 2. The fenfe and use of this word is evident in Plautus, Eas quanti deftinat? Talentis magnis totidem quot ego & tu fumus. Sed arrhaboni has dedit quadraginta minas. Moftellaria. The Sum was 120 1. of which he gave 401, in part of Payment, and this was the arrhabo. So the Greek Fathers interpret s. Paul, ε μθρίτοι ἀρραβῶν Θ ηνίξατο να δοθησομθύων τὸ μέγεθος, ο γδ αρραβων μικρόν τι μέρα ἐπὶ το παντὸς. Theod. 2 Cor. Ι. 22. & 1 Cor. 15. 44. a τέτο γδ καὶ ἀῤῥαβὼν τὸ νεῶ δοθὲν ὀνομάζει ὡς πολλαπλασίας ἐκεῖ δοθησομένης τ χάρω. Οὐδὲ Πνεῦμα εἶπεν ἁπλῶς ἀλλ' ἀρραβωνα ὠνόμασιν, ἵνα ἀπὸ τότε καὶ εὶ τὸ παντὸς θαῤῥᾷς. S. Chryf. In this manner Speaks Eufebius, Ta pórea of ixábhar creerde wogappbarile. De vita Conftant. 1. 1. c. 3. Theodor. in Cl. Alex. 802. Οὔτε γδ πᾶν κεκοιμίσμεθα ἔτε παντὸς ὑσερό μι· ἀλλ ̓ οἷον άρραβῶνα Ἡ αἰωνίων ἀγαθῶν καὶ τὰ παρών πλάτες #greasy. So Tertullian, Hic fequefter Dei atque hominum appellatus ex utriufque partis depofito commiffo fibi carnis quoque depofitum fervat in femetipfo, arrhabonem fummæ totius. Quemadmodum enim nobis arrhabonem Spiritus reliquit, ita & à nobis arrhabonem carnis accepit, & vexit in cœlum pignus totius fummæ illuc quandoque redigendæ. De Refur. Carn. c. 51. Planè accepit & hic Spiritum caro: fed arrhabonem, animæ autem non arrhabonem fed plenitudinem. c. 53. So though the Tranflator of Irenæus render appubav pignus, yet it is evident that Irenæus did understand by piasáv an Earneft. Quod & pignus, dixit Apoftolus, hoc eft, parte ejus honoris qui à Deo nobis promiffus eft, in Epiftola quæ ad Ephefios eft, 1. 5. c. 8. And a little after, Si enim pignus complectens hominem in femetipfum jam facit dicere Abba Pater, quid faciet univerfa Spiritus gratia quæ hominibus dabitur à Deo, cùm fimiles nos ei efficiet, & perficiet voluntate Patris ?

Sixthly, For the affecting of all these and the like particulars, it is the office of the fame Spirit to fanctifie and fet apart Perfons 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 inftituted by Chrift, to perform all Ephef. 4. 12. things neceffary for the perfecting of the Saints, for the work of the Miniftry, for the edifying of the body of Chrift. The fame Spirit which illuminated the Apostles, and endued them with power from above to perform

perfonally