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meant the power of God flowing out and shewing itself in ART. many wonderful operations. The adversaries of the Trinity will have the Spirit, or Holy Spirit, to signify no person, but only the divine gifts or operations. But in opposition to this John xiv. it is plain, that in our Saviour's last and long discourse to his 16, 26. disciples, in which he promised to send them his Spirit, he calls him another Comforter, to be sent in his stead, or to supply his absence; and the whole tenor of the discourse runs on him as a person: 'He shall abide with you: he shall guide John xvi. you into all truth; and shew you things to come. He shall 8-13. bring all things into your remembrance: he shall convince the world of sin, of righteousness, and of judgment.' In all these places he is so plainly spoken of, not as a quality or operation, but as a person; and that without any key or rule to understand the words otherwise, that this alone may serve to determine the matter now in dispute. Christ's commission to preach and baptize in the name of the Father, the Son, and the Holy Ghost, does plainly make him a person, since it cannot be said that we are to be called by the name of a virtue or operation. St. Paul does also, in a long discourse upon the 1 Cor. xii. diversity of gifts, administrations, and operations, ascribe them 4, 8, 9, 11, all to one Spirit, as their author and fountain: of whom he speaks as of a person, distributing these in order to several ends, and in different measures. He speaks of the Spirit's 1 Cor. ii. 'searching all things,' of his interceding for us,' of our Rom. viii. 'grieving the Spirit, by which we are sealed. This is the lan- 26. guage used concerning a person, not a quality. All these,' Eph. iv. says he, 'worketh that one and the self-same Spirit, dividing to every man severally as he will.' Now it is not to be conceived, how that both our Saviour and his apostles should use the phrase of a person so constantly in speaking of the Spirit, and should so critically and in the way of argument pursue that strain, if he is not a person: they not only insist on it, and repeat it frequently, but they draw an argument from it for union and love, and for mutual condescension and sympathy. Upon all these grounds it is evident, that the Holy Spirit is in the scripture proposed to us as a person, under whose economy all the various gifts, administrations, and operations, that are in the church, are put.

The second particular relating to this Article is, the procession of this Spirit from the Father and the Son. The word procession, or, as the schoolmen term it, spiration, is only made use of in order to the naming this relation of the Spirit to the Father and Son, in such a manner as may best answer the sense of the word Spirit: for it must be confessed that we can frame no explicit idea of this matter: and therefore we must speak of it either strictly in scripture words, or in such words as arise out of them, and that have the same signification with them. It is therefore a vain attempt of the schoolmen to undertake to give a reason why the second person is said to

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ART be generated, and so is called Son, and the third to proceed, and so is called Spirit. All these subtilties can have no foundation, and signify nothing towards the clearing this matter, which is rather darkened than cleared by a pretended illustration. In a word, as we should never have believed this mystery, if the scripture had not revealed it to us, so we understand nothing concerning it, besides what is contained in the scriptures: and therefore, if in any thing, we must think soberly upon those subjects. The scriptures call the second, Son, and the third, Spirit; so generation and procession are words that may well be used, but they are words concerning which we can form no distinct conception. We only use them because they belong to the words Son and Spirit. The Spirit, in things that we do understand, is somewhat that proceeds, and the Son is a person begotten; we therefore, believing that the Holy Ghost is a person, apply the word procession to the manner of his emanation from the Father; though at the same time we must acknowledge that we have no distinct thought concerning it. So much in general concerning procession. It has been much controverted whether the Holy Spirit proceeds from the Father only, or from the Father and the Son.

In the first disputes concerning the divinity of the Holy Ghost with the Macedonians, who denied it, there was no other contest but whether he was truly God or not. When that was settled by the council of Constantinople, it was made a part of the Creed; but it was only said that he proceeded from the Father and the council of Ephesus soon after that fixed on that Creed, decreeing that no additions should be made to it: yet about the end of the sixth century, in the western church an addition was made to the article, by which the Holy Ghost was affirmed to proceed from the Son, as well as from the Father. And when the eastern and western churches, in the ninth century, fell into an humour of quarrelling upon the account of jurisdiction, after some time of anger, in which they seem to be searching for matter to reproach one another with, they found out this difference: the Greeks reproached the Latins for thus adding to the faith, and corrupting the ancient symbol, and that contrary to the decree of a general council. The Latins, on the other hand, charged them for detracting from the dignity of the Son: and this became the chief point in controversy between them.

Here was certainly a very unhappy dispute; inconsiderable in its original, but fatal in its consequences. We of this church, though we abhor the cruelty of condemning the eastern churches for such a difference, yet do receive the Creed according to the usage of the western churches: and therefore, though we do not pretend to explain what procession is, we believe according to the Article, that the Holy Ghost proceeds both from the Father and the Son: because in that discourse of our Saviour's that contains the promise of the Spirit, and that

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long description of him as a person, Christ not only says, that ART. 'the Father will send the Spirit in his name,' but adds, that 'he will send the Spirit;' and though he says next, who pro- John xiv. ceedeth from the Father,' yet since he sends him, and that he 26. was to supply his room, and to act in his name, this implies a relation, and a sort of subordination in the Spirit to the Son. This may serve to justify our adhering to the Creeds, as they had been for many ages received in the western church: but we are far from thinking that this proof is so full and explicit, as to justify our separating from any church, or condemning it, that should stick exactly to the first Creeds, and reject this addition.

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The third branch of the Article is, that this Holy Ghost or person, thus proceeding, is truly God, of the same substance with the Father and the Son. That he is God, was formerly proved by those passages in which the whole Trinity in all the three persons is affirmed: but besides that, the lying to the Acts v.34. Holy Ghost' by Ananias and Sapphira, is said to be a lying not unto men, but to God:' his being called another Com- John xiv. forter; his teaching all things; his guiding into all truth; his 16,26. xvi. telling things to come; his searching all things, even the deep Cor. ii. things of God; his being called the Spirit of the Lord,' in 10, 11. opposition to the spirit of a man; his making intercession Rom. viii. for us; his changing us into the same image with Christ,' are Cor. iii. all such plain characters of his being God, that those who deny 17, 18. that, are well aware of this, that, if it is once proved that he is a person, it will follow that he must be God; therefore all that was said to prove him a person is here to be remembered as a proof that he is truly God. So that though there is not such a variety of proofs for this, as there was for the divinity of the Son, yet the proof of it is plain and clear. And from what was said upon the first Article concerning the unity of God, it is also certain, that if he is God, he must be of one substance, majesty, and glory, with the Father and the Son.

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ARTICLE VI.

Of the Sufficiency of Holy Scriptures for Salvation.

Holy Scripture containeth all things necessary to Salvation: so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any Man, that it should be believed as an Article of Faith, or to be thought requisite or necessary to Salbation. In the name of the Holy Scripture we do understand those Canonical Books of the Old and New Testament, of whose Authority was never any doubt in the Church.

Of the Names and Number of the Canonical Books.

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And the other Books (as Hierom saith) the Church doth read for Example of Life, and Instruction of Manners; but yet it doth not apply them to establish any Doctrine. Such are these following:

The Third Book of Esdras

The Fourth Book of Esdras

The Book of Tobias

The Book of Judith

The rest of the Book of Esther
The Book of Wisdom

Jesus the Son of Syrach

Baruch the Prophet

The Song of the Three Children
The History of Susanna
Of Bel and the Dragon

The Prayer of Manasses
The First Book of Maccabees
The Second Book of Maccabees.

All the Books of the New Testament as they are commonly received, we do receive, and account them Canonical.*

The following is the new canon of scripture first set forth by the council of Trent, and afterwards confirmed and declared necessary to be received, with other articles of faith, by the bull of Pope Pius IV., A.D. 1564.

'Sacrosancta œcumenica et generalis tridentina synodus, in Spiritu Sancto legitime congregata, præsidentibus in ea eisdem tribus apostolicæ sedis legatis, hoc sibi perpetuo ante oculos proponens, ut sublatis erroribus, puritas ipsa evangelii in ecclesia conservetur quod promissum ante prophetas in scripturas sanctis, Dominus noster Jesus Christus Dei Filius, proprio ore pri num promulgavit: deinde per suos apos

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In this Article there are two important heads, and to each of AR T. them a proper consequence does belong. The first is, that the holy scriptures do contain all things necessary to salvation: the negative consequence that ariseth out of that is, that no article that is not either read in it, or that may not be proved by it, is to be required to be believed as an article of faith, or to be thought necessary to salvation. The second is, the settling the canon of the scripture both of the Old and New Testament; and the consequence that arises out of that is, the rejecting the books commonly called Apocryphal, which, though they may be read by the church for example of life, and instruction of manners, yet are no part of the canon, nor is any doctrine to be established by them.*

tolos tanquam fontem omnis et salutaris veritatis, et morum disciplinæ, omni creaturæ prædicari jussit: perspiciensque hanc veritatem et disciplinam contineri in libris scriptis, et sine scripto traditionibus, quæ ipsius Christi ore ab apostolis acceptæ, aut ab ipsis apostolis, Spiritu sancto dictante, quasi per manus traditæ, ad nos usque pervenerunt; orthodoxorum patrum exempla secuta, omnes libros tam veteris quam novi Testamenti, cum utriusque unus Deus sit auctor, necnon traditiones ipsas, tum ad fidem, tum ad mores pertinentes, tanquam vel ore tenus a Christo, vel a Spiritu sancto dictatas, et continua successione in ecclesia catholica conservatas, pari pietatis affectu ac reverentia suscipit, et veneratur. Sacrorum vero librorum indicem huic decreto adscribendum censuit; ne cui dubitatio suboriri possit, quinam suit, qui ab ipsa synodo suscipiuntur. Sunt vero infra scripti; Testamenti veteris, quinque Moysi, id est, Genesis, Exodus, Leviticus, Numeri, Deuteronomium: Josue, Judicum, Ruth, quatuor Regum, duo Paralipomenon, Esdræ primus et secundus qui dicitur Nehemias; Tobias, Judith, Esther, Job, Psalterium Davidicum centum quinquagenta psalmorum, Parabolæ, Ecclesiastes, Canticum canticorum, Sapientia, Ecclesiasticus, Isaias, Jeremias cum Baruch, Ezechiel, Daniel; duodecim prophetæ minores, id est, Osea, Joel, Amos, Abdias, Jonas, Michæas, Nahum, Habacuc, Sophonias, Aggæus, Zacharias, Malachias; duo Machabæorum, primus et secundus. Testamenti novi, quatuor Evangelia, secundum Matthæum, Marcum, Lucam et Joannum, Actus Apostolorum a Luca evangelista conscripti: quatuordecim Epistolæ Pauli apostoli, ad Romanos, duæ ad Corinthios, ad Galatas, ad Ephesios, ad Philippenses, ad Colossenses, duæ ad Thessalonicenses, duæ ad Timotheum, ad Titum, ad Philemonem, ad Hebræos: Petri apostoli duæ, Joannis apostoli tres, Jacobi apostoli una, Judæ apostoli una, et Apocalypsis Joannis apostoli. Si quis autem libros ipsos integros cum omnibus suis partibus, prout in ecclesia catholica legi consueverunt, et in veteri vulgata Latina editione habentur, pro sacris et canonicis non susceperit, et traditiones prædictas sciens et prudens contempserit; anathema sit.'-Conc. Trid. Sess. iv.

'Cætera item omnia a sacris canonibus, et œcumenicis conciliis, ac præcipue a sacrosancta Tridentina synodo tradita, definita, et declarata, indubitanter recipio atque profiteor; simulque contraria omnia, atque hæreses, quascumque ab ecclesia damnatas, rejectas, et anathematizatas, ego pariter damno, rejicio et anathematizo. Hanc veram catholicam fidem extra quam nemo salvus esse potest, quam in præsenti sponte profiteor et veraciter teneo, eamdem integram et inviolatam usque ad extremum vitæ spiritum constantissime, Deo adjuvante, retinere et confiteri, atque a meis subditis, vel illis quorum cura ad me in munere meo spectabit, teneri, doceri, et prædicari, quantum in me erit, curaturum, ego idem N. spondeo, voveo, ac juro. Sic me Deus adjuvet et hæc sancta Dei Evangelia.' Bulla Pii IV. sup. form jur. prof. fid.-[ED.]

The books not admitted into the canon of scripture were called Apocryphala word derived from aroxgurra, to hide,' because of their not being submitted to public inspection as the inspired books were: or, according to others, from ano ras xguns, because they were not admitted into the ark, the place where the canonical books were deposited.

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Concerning the books that belong to the New Testament, there is not any difference between us and other churches about them. For though some few particular and private persons have both of late and heretofore, either out of their error

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