a

fix on them the least suspicion. The Priests and Pharisees, too, would naturally make inquiries, as to where the Apostles passed the night: yet no such inquiries were ever made, nor any imposition proved. The only conclusion is, that they themselves believed the report of the watchmen that he had risen, and aware of the impossibility of confuting it, merely decried the circumstance as a general fraud.

With respect to the ascension, the credibility of the witnesses who attested it, follows from the truth of the resurrection being established. It received a remarkable confirmation too, by the miraculous and public effusion of the Holy Ghost, in forty days afterwards. In consequence of this, the Apostles were enabled to perform miracles merely by the name of Christ. Now

a The story invented by the Priests, is particularly absurd; for they must either have believed it themselves, or they must have known it to be a falsehood. They could not have believed it, for if they had, they were bound to see the soldiers punished for so flagrant a breach of military discipline. If they knew it to be false, the certainty of Christ's resurrection is established. See Scott's Com. in loc. Again, either the guard were asleep during the night, or they were not. If they were, they could give no testimony about what occurred while they were in such a state. If they were not, their story proves the truth of the Gospel history. The absurdity of this account is also evident from the circumstance of the death clothes being carefully folded up and laid by themselves. Surely the anxiety the disciples must have felt while making so dangerous an attempt as that ascribed to them, would have prevented them from acting with such unnecessary precision.

had their account of his resurrection and ascension, been either a delusion or a fraud, the mere pronouncing of his name could have no such wonderful efficacy. The performance of these miracles, therefore, proves the truth of their declarations.a

III. The Article asserts his second coming to judgment.

This is plainly and frequently expressed in Scripture. Thus, in Rev. 1. 7., "Behold he "cometh with clouds, and every eye shall see "him." The design of this coming is likewise mentioned: "The Son of Man shall come in the glory of his Father, with his Angels, and then "he shall reward every man according to his "works." (Matt. xvi. 17.) Till that day, he continues still in heaven, where he intercedes for man, and by virtue of his death the sins of all that come to God through him, in reliance on his sacrifice, are pardoned, and "sealed by his Spirit until the day of redemption."

See Scott's Christian Life, Part 2. c. 7. p. 618. The performance of these miracles also is admitted by the enemies of Christianity. Thus in Jewish Talmud tractat de idol, c. 1. James is celebrated for having had this power. See also Cyril Alex. 1. 3. who proves that Julian acknowledged the same of St. Paul.

Origen Cont. Celsum, p. 302.

b See Sherlock on Judgment.

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Also

I have here ventured to omit a discussion given by Bishop Burnett, as to the physical nature of the resurrection and ascension. It appears to me, that such discussions are not only useless, but injurious.

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.

THIS Article concludes the proof of the latter part of the first, by establishing the divine nature of the third Person in the Trinity. It asserts,

I. The divinity of the Holy Ghost, and

II. His procession from the Father and the Son.

1. With respect to the divinity of the Holy Ghost, 1. it will be necessary to prove, that he is a person, and 2. that he is a divine person.

1. The Holy Ghost is a person.

The term Ghost, or Spirit, signifies sometimes the wind, as in Amos. iv. 13.: "he that created the wind (or spirit.") (2.) An inspiration from God.a

With the epithet Holy added to it," it has also

a Matt. xxii. 43. "How doth David in spirit, call him Lord.” See Calvin's Inst. p. 68.

various meanings: (1.) The effusion of miraculous powers on the feast of Pentecost: (2.) The particular talents and gifts bestowed on the early Christians, and (3.) The inward assistances by which men's minds are renewed, as in Luke, ix. 13.: "Your heavenly Father will give "the Holy Spirit to them that ask him."

The personality of the Holy Ghost is thus proved (1.) All the attributes of a person are ascribed to him. "The Spirit searcheth all things." (1 Cor. ii. 10.) "The Spirit maketh intercession for us." (Rom. viii. 26.) "Grieve not the Holy Spirit." (Eph. vi. 30.) "All these work"eth that one and self-same spirit, dividing to every man severally as he will." (1 Cor. xii. 11.) Such affections can only be ascribed to a person.

(2.) The actions of a person are ascribed to him. "The Holy Ghost, whom the Father will send "in my name; he shall teach you all things, and

bring all things to your remembrance." (John, xiv. 26.) "He will reprove the world of sin: He "will guide you into all truth: He will show

a Acts, x. 44. "The Holy Ghost fell on all them which heard the Word."

b Gal. iii. 2." Receive ye the Spirit by the works of the law." It may be observed that the words, Spirit, and Holy Ghost, are applied in the New Testament to distinct objects, the former signifying the miraculous powers of acting, and the latter those of internal illumination. See Whitby's Appendix to Matt. 12.

t

you things to come." (c. xvi. v. 13.) These are the actions only of a person.

2. The Holy Ghost is God.

(1.) The name of God is ascribed to him. Thus, "Ananias and Sapphira, who lied unto the Holy Ghost,” are said "to lye not unto men, but unto God." (Acts, v. 8, 4.) a

(2.) The attributes of God are ascribed to him. Thus, he is said " to guide into all truth, and to shew the things to come." (John, 16. 13.) "The "Spirit searcheth all things, yea, the deep "things of God." (1 Cor. ii. 10.)

(3.) The actions of God are ascribed to him.c "The Spirit maketh intercession for us." (Rom. viii. 26.) "We are changed into the image of the Lord by the Spirit.” (2 Cor. iii. 18.) Indeed, the adversaries of the Trinityd are aware, that if it

b The word searcheth here means more than inquireth, for the Apostle expresses the same idea in the following verse: "The things of God knoweth no man, but the Spirit of God." See Scott's Chris. Life, v. 3. p. 64.

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The Divinity and Personality of the Holy Gbost, are both established by Matt. xii. 31. For it would be absurd to say, that blasphemy against God should be forgiven, while the same sin against an inferior being should be unpardonable. Further, blasphemy against an attribute, is a contradiction in terms.

d With respect to the nature of the Holy Ghost, the two principal heresies are, the Macedonians and the Socinians. The former held that he was a created person; the latter conceived that he par