3. Shew that our Lord's resurrection was foretold by David; and that the truth of the fact, as recorded in the Gospel, is established by the most convincing evidence.

St Peter affirms (Acts ii. 31.), that the resurrection of Christ was predicted by David (Psal. xvi. 9, 10.); and our Lord not only repeatedly foretold his own resurrection (Matt. xvii. 22. xx. 19.), but announced it to the Jews as an undeniable proof of his divine mission (John ii. 19. 21.). The fact itself is plainly asserted by the sacred writers (Matt. xxviii. 6, 7. Luke xxiv. 6. John xxi. 14. Acts ii. 32. x. 40.); the unbelief of Thomas ended in his more perfect conviction (John xx. 27.); and the only opposing testimony is that of the soldiers, who were bribed to acquiesce in a report that the disciples came and stole the body while they slept.

4. What are the proofs of the perfect identity of our Lord's body, before and after his resurrection ?

As our Lord underwent a true and proper dissolution of soul and body by death, so he resumed the same body at his resurrection. Of its identity and completeness he assured his disciples, by permitting them to handle him, and examine his corporeal subsistence, his flesh and bones (Luke xxiv. 39. John xx. 27.); and they did also eat and drink 'with him after he rose from the dead.' Acts x. 41.

5. What do the Scriptures state respecting our Lord's ascension into heaven, and his sitting at the right hand of God?

The high-priest of the Israelites entered into the Holy of holies with the blood of the sacrifice, yearly, on the great day of Expiation, which was typical of Christ's ascension, through his own blood, into heaven (Heb. ix. 11, 12.); he himself predicted his own ascension (John xvi. 28. xx. 17.); and the Evangelists, to whom, as their eyes could not follow him actually into heaven, his reception was certified by Angels, have recorded the circumstances with whic it was

attended (Luke xxiv. 50, 51. Acts i. 11.). His session also at the right hand of God, as the place of highest glory in heaven, was also typified by the exaltation of Joseph (Gen. xli. 40.), predicted by David (Psal. cx. 1.) and by Christ himself (Matt. xxvi. 64. Luke xxii. 69.), and recorded in the Gospel (Mark xvi. 19.).

6. Shew that the ascension of Christ was not metaphorical but real; and state the reasons which made it necessary.

The ascension of Christ is neither to be understood metaphorically, nor as a dissolution of the hypostatical union; but as a real local translation of the man Christ Jesus into heaven: for he went up bodily and visibly; and such a translation was necessary, as a proof that the nature of man is not excluded from the divine presence, but that where he is, his faithful followers will be also. It was also necessary, in order that his disciples might receive the Holy Ghost (John xvi. 7.); and that he might be our mediator and intercessor at the throne of Grace (Heb. vii. 25.).

7. Whence do you infer the necessity of a future judgment; and the fitness of Christ as the appointed judge?

The necessity of a future judgment is manifest from the moral nature of man, from the apparent inconsistencies in God's providential government of the world, and from the explicit declarations of Scripture; and it is consistent with the divine justice that Christ should be the judge, who, as God, will execute judgment unerringly and impartially, and, as man, with a merciful feeling for man's infirmities (Acts x. 42. xvii. 31. Rom. ii. 16. 2 Tim. iv. 8. Tit. ii. 13.).

8. Adduce passages from the writings of the early Christians confirmatory of the several assertions of this Article.

Ignatius ad Smyrn. c. 3. I know that he was in the flesh after the resurrection: for he said to those with Peter, Handle me, feel me, and see that I am no disembodied spirit,

Irenæus adv. Hær. v. 7. Christ rose again a fleshy substance, and shewed his disciples the print of the nails, and the wound in his side; as proofs that his flesh rose again from the dead. Ibid. III. 18. It was still one and the same Jesus, to whom the gates of Heaven were opened, to receive him in the flesh; and he will come again in the same flesh in which he suffered. See also Tertull. adv. Marcion. Iv. 43. Cyprian. de Idol. Vanit. 4.

ARTICLE V.

Of the Holy Ghost.

THE Holy Ghost, proceeding from the Father and the Son, is of one substance, majesty, and glory, with the Father and the Son, very and eternal God.

De Spiritu Sancto.

SPIRITUS Sanctus, a Patre et Filio procedens, ejusdem est cum Patre et Filio essentiæ, majestatis, et gloriæ, verus ac æternus Deus.

1. WHAT opinions have prevailed on the subject of the procession of the Holy Ghost; and on what grounds does the Church of England rest the doctrine of this Article ?

Disputes arose in very early times respecting the procession of the Holy Ghost; the Greeks maintained that He proceeded from the Father only; not as the Latins contended, from the Father and the Son. Although the Scriptures are not perhaps so distinct on this point as on others of more fundamental importance, the Church of England is abundantly justified in adopting the latter conclusion. The manner of this procession, it is impossible to comprehend; but it is clear that the Holy Spirit stands in the same relation both to the Father and the Son. Thus our Lord says in one place (John xiv. 26.), The Father will send the 'Holy Ghost in my name;' and in another (John xv. 26.) 'When the Comforter is come, whom I will send unto you 'from the Father, even the Spirit of Truth which proceedeth 'from the Father, he shall testify of me.' Moreover, the Holy Ghost is called the Spirit of God and the Spirit of Christ indifferently. See Rom. viii. 9.

2. State the proofs of the personality of the Holy Ghost.

Whatever ambiguity may be alleged against the terms in which the procession of the Holy Ghost is announced, it is evident from the personal acts assigned to him that he is not only a person, but that his personality is distinct from that of the Father and the Son. Thus He is described as sent by the Father in the name of the Son; and his office is to comfort, to sanctify, and to guide into all truth, which implies the necessity of personal agency.

3. Shew that the Holy Ghost is God, of the same substance with the Father and the Son.

If not so numerous, the proofs of the divinity of the Holy Ghost are equally satisfactory, with those of the divinity of the Father and the Son. When Ananias lied unto the Holy Ghost, he lied' not unto men, but unto God' (Acts v. 4.); and those peculiar properties, such, for instance, as the gift of inspiration (2 Pet. i. 21.), which belong only to the Deity, are ascribed to the Spirit. It is further enjoined that all nations should be dedicated to him by baptism (Matt. xxviii. 19.), and his blessing is invoked (2 Cor. xiii. 14.) in precisely the same form as that of the Father and the Son, so that there can be no inequality in the Godhead. Compare also 1 Cor. iii. 16. with vi. 19.

4. What was the heresy of Macedonius ; and how was it condemned?

Macedonius, Patriarch of Constantinople, was one of the earliest and most violent opponents of the divinity of the Holy Ghost; whom he asserted to be merely a created energy or power, attendant upon the ministry of the Son. His followers were called Pneumatomachi; and the first council of Constantinople, in condemnation of his heresy, added to the clause of the Nicene Creed, I believe in the Holy Ghost, the words following, The Lord and giver of life, who proceedeth, &c.

5. Prove the divinity of the Holy Ghost from the writings of the early Fathers.

Basil adv. Eunom. v. Seeing what is common to the Father and the Son, is common also to the Spirit; seeing also that by what things God the Father and the Son are

characterized and described in Scripture, by the same is the Holy Ghost characterized and described; it is hence gathered that the Spirit is of the same divine essence with both. Justin M. Apol. I. c. 6. We worship and adore the prophetic Spirit. Compare Iren. Hær. 1. 2. Iv. 17. 37. v. 8. Tertull. ad Prax. c. 30. Cyprian. Epist. 73.

ARTICLE VI.

Of the sufficiency of the holy, De divinis Scripturis, quod Scriptures for salvation.