ing 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, (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. ii. 4. 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 origin, or initiation of faith is from the Spirit of God, not only by an external proposal in the word, but by an internal illumi nation 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 fool. ishness. 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.

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 corrup tion consisting in an aversion of our wills, and a depravation of our affec tions, an inclination of them to the will of God is wrought within us by the Spirit of God. For "according to his mercy he saveth us, by the wash. ing of regeneration, and renewing of the Holy Ghost." Tit. iii. 5. 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 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.

And

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. 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. vii. 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 whereas "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 hath the name of the Paraclete given him by Christ, who said, "I will pray unto the Father, and he shall give you another Paraclete." John xiv. 16. For "if any man sin, we have a Paraclete with the Father, Jesus Christ the righteous," (1 John ii. 1,) saith St. John: who also maketh intercession for us," (Rom. viii. 34,) saith St. Paul; and we have

Paraclete is the Greek word, which is translated advocate in the

from it; while they who are thus given up, feel no sorrow for sin, nor any anxiety to be restored to the favour of God.

Pray as David did, (Ps. xix. 13,) Keep back thy servant from presumptuous sins; let them not have dominion

over me.

NOTE.

THE OFFICE OF THE HOLY SPIRIT.

BISHOP PEARSON, in his observations on this article of the Creed, sets forth, first, the nature, and then the office, of the Holy Spirit. The first of these points has been so fully exhibited in this section, in the language of Scripture itself, that nothing more upon it is requisite. The remarks of the excellent author above mentioned upon the second, contain much valuable instruction, and deserve an attentive perusal. The pious reader will be gratified by the insertion of them here, slightly abridged in the first three or four paragraphs, and with occasionally (as also in other extracts from this author) a slight change in the phraseology, not in any way affecting

the sense.

By the office of the Holy Spirit we do not understand any ministerial office or function, such as that of created angels, who are all "ministering spirits," (Heb. i. 14,) for the Holy Spirit is a Divine person, and therefore above all ministration. By this expression we are to understand whatso ever is attributed to him peculiarly in the salvation of man, the work wrought by him, for which he is sent by the Father and the Son. All the persons in the Godhead are represented to us as concurring in our salvation, and whatsoever the Holy Ghost worketh in order to the same sal vation, we look upon as belonging to his office. Now, without holiness it is impossible to please God. We are all impure and unholy, and the pu rity and holiness which are required in us, to appear in the presence of God, must be wrought in us by the Spirit of God, who is called holy, be cause he is the cause of holiness in us. The office of the Holy Ghost we acknowledge, therefore, to consist in the sanctifying of the servants of God. This sanctification being opposed to our impurity and corruption, whatsoever is wanting in our nature of that holiness and perfection, must be supplied by the Spirit of God. Wherefore, as we are by nature totally void of saving truth, and under an impossibility of knowing God; 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.

The first part, then, of the office of the Holy Spirit, consists in expelling the darkness of our understanding, and enlightening us with the know ledge of God. This work of the Spirit is double, being 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 has been propounded as was sufficient to instruct men unto eternal life. There have been "holy prophets" ever since the world began, (Luke i 70,) and in these last days, when God has spoken to us by his Son, that Son sent his Spirit, the Spirit of truth, into the apostles, teaching them all things, and bringing all things to their remembrance. John xvi. 13. 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.

Again, the same Spirit which reveals the object of faith generally to the universal Church of God, (which object is propounded externally by the

ing 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, (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. ii. 4. 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 origin, or initiation of faith is from the Spirit of God, not only by an external proposal in the word, but by an internal illumi nation in the soul; by which we are inclined to the obedience of faith, in assenting to these 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.

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 corrup tion consisting in an aversion 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 saveth 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 Holy Ghost, he cannot enter into the kingdom of God." 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 seul.

And

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. 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. vii. 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 whereas "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 hath the name of the Paraclete given him by Christ, who said, "I will pray unto the Father, and he shall give you another Paraclete." John xiv. 16. For "if any man sin, we have a Paraclete with the Father, Jesus Christ the righteous," (1 John ii. 1,) saith St. John: who also maketh intercession for us," (Rom. viii. 34,) saith St. Paul; and we have

Paraclete is the Greek word, which is translated advocate in the

another Paraclete, saith our Saviour; which also "maketh intercession for us," saith St. Paul. A Paraclete then, in the notion of the Scriptures, is an intercessor.

Fourthly, The office of the same Spirit is to join us unto Christ, and make us members of that one body of which our Saviour is the head. "For by one Spirit we are all baptized into one body. And as the body is one, and hath many members, and all the members of that one body, being many, are one body, so also is Christ." "Hereby we know that God abideth in us, by the Spirit which he hath given us." John iii. 24. As we become spiritual men by the Spirit which is in us, as that union with the body and unto the head is a spiritual conjunction, so it proceedeth from the Spirit; and "he that is joined unto the Lord is one Spirit." I Cor. vi. 17.

Fifthly, It is the office of the Holy Ghost to assure us of the adoption of sons, to create in us a sense of the paternal love of God towards us, to give us an earnest of our everlasting inheritance. "The love of God is shed abroad in our hearts by the Holy Ghost which is given unto us." Rom. v. 5. "For as many as are led by the Spirit of God, they are the sons of God." Rom. viii. 14. And "because we are sons, God hath sent forth the Spirit of his Son into our hearts, crying, Abba, Father." Gal. iv. 6. "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 itself bearing witness with our spirit, that we are the children of God." Rom. viii. 15, 16. 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 adop tion; because being sons, we are also "heirs, heirs of God, and joint-heirs with Christ," (Rom. viii, 17;) by the same Spirit we have the pledge, or rather the earnest of our inheritance. For "he which establisheth us in Christ, and hath anointed us, is God, who hath also sealed us, and hath given the earnest of his Spirit in our hearts," (2 Cor. i. 22;) so "that we are sealed with that Holy Spirit of promise, which is the earnest of our inheritance until the redemption of the purchased possession." Eph. i. 14. 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 wayquiva lent to the promised reward, nor given in the stead of any thing already due; yet is to be looked upon as an earnest, being part of that reward which is promised, and, upon the condition of performance of the covenant which God hath made with us, certainly to be received.

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

ON THE CREED.

§ 7. ON THE HOLY CATHOLIC CHURCH.

WHY is this Article put into the Creed?

Because all the blessings of salvation through Christ, and also the operation of the Holy Ghost, would be rendered vain and useless, if there were no Church on which to bestow them.

What is the meaning of the word CHURCH?

1. Its popular meaning is, a building set apart for the public worship of God. It is taken from a Greek word, signifying "the house of the Lord," which is a common scripture expression.

2. It means a congregation of God's people, whether large or small, who meet together for divine worship. This Moses is he that was in the Church in the wilderness. Acts vii. 38.

Aquila and Priscilla salute you, with the Church that is in their house. 1 Cor. xvi. 19. Rom. xvi. 5. Col. iv. 15. Philem. 2.

3. It means a society of Christians, distinguished by place, doctrines, government, and form of worship. As the Churches of Judea, Samaria, and Galilee, the Romish Church, the Greek Church, the Church of England, &c.

4. It means the whole Christian society, of which Jesus is the Head, and each true Christian a member, called the body of Christ.

To feed the Church of God, which he hath purchased with his own blood. Acts xx. 28.

God hath set some in the Church, first apostles, &c. 1 Cor. xii. 28.

Gave him to be the head over all things to the Church, which is his body. Eph. i. 22, 23.

And he is the head of the body, the Church. Col. i. 18.

The general assembly and Church of the first-born. Heb. xii. 23. How does the nineteenth Article describe a Church?

"The visible Church of Christ is a congregation of faithful men, [i. e. men professing the true faith,] in the which the pure word of God is preached; and the sacraments be duly administered, according to Christ's ordinance." Is there then an invisible Church?

Yes: while the visible Church consists of all those per sons who have been received into her communion by bap tism, the invisible Church consists of those only who are