is once proved that the Holy Ghost is a person, his divinity will necessarily follow.

The arguments in favour of the former, therefore, serve also to establish the latter.

II. We propose to consider the procession of the Holy Ghost, from the Father and the Son."

The observations which were made on the use of the term begotten, with respect to the second Person, are also true of the application of the term procession to the third Person of the Trinity. We only use them because they belong to the words Son and Spirit. The Spirit in things that we understand, is something 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 we have no distinct conception of it.

The only question on this point, is whether the Holy Ghost proceeds from the Father only, or from the Father and the Son. In the first disputes with Macedonius, concerning the di

took of the Divine nature, but only as an energy or power, and therefore denied his personality. See S. August. hær. 52; Photius's Epist. 1. sec. 10., and Catech. Racov. c. 6.

a The Holy Ghost is of the Father and the Son, not made, nor created, nor begotten, but proceeding." Athanas. Creed.

b Macedonius was Bishop of Constantinople, and was condemned in the second general council of Constantinople, A. D. 381.

Dr.

a

vinity of the Holy Ghost, the only contest was, whether he was truly God. This was decided by the Council of Constantinople, in the creed of which it was said, that he proceeded from the Father. This creed was further approved by the Council of Ephesus, which decreed, that no alteration should be made in it; yet about the end of the sixth century, an addition was introduced in the western Church, by which the Holy Ghost was affirmed to proceed from the Son as well as from the Father. This became the cause of mutual reproach during the disputes which occurred in the ninth century, between the Greek and Latin Churches, about the extent of their jurisdiction; the latter being accused of adding to the ancient faith, and the former being charged with detracting from the dignity of the Son.

Our Church receives the creed according to the usage of the western Churches; and for this

Mosheim states, that he denied the personality, not the divinity, of the Holy Ghost. (Hist. v. 1. p. 2. c. 5.) The authorities in the preceding note affirm the contrary.

a This innovation was first made in the French and Spanish Churches, and was strenuously opposed by Leo III. Bishop of Rome. It was, however, established by Pope Nicholas I. and his successors. See Bower's Lives of the Popes, v. 4. pp. 178 and

Ed. Lond. 1759; and Fuller's Eccles. Hist. v. 5. c. 10. p.

b See Mosheim's Hist. cen. ix. p. 2. c. 3.

we have Scriptural authority. Thus, our Saviour says, (John, xv. 26.) "I will send unto you "the Comforter from the Father, even the Spirit "of Truth, which proceedeth from the Father.” Now, since he sends him, and that he was to supply his room and act in his name, this implies a relation and a sort of subordination in the Spirit to the Son. This proof, though not full or explicit, is yet sufficient to justify our adhering to the creed as it now stands.

a Our Lord says, "I proceeded forth, and came from God, neither came I of myself, but he sent me." (John, viii. 42.) Now in this text, Christ's mission seems to depend on his procession. For the same reason the mission of the Holy Ghost by the Son, should imply his procession from him. See Prideaux's Fasc. Con. C. 2. Q. 5, and Pearson on the Creed, Art. 8.

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 BE THOUGHT REQUISITE OR NECESSARY TO SALVATION.

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.

a The Jews classed the Books of Ezra and Nehemiah together, under the name of the First and Second Book of Esdras; Esdras being another title for Ezra.

The Book of Hester.
The Book of Job.

The Psalms.

The Proverbs.

Ecclesiastes, or Preacher.
Cantica, or Song of Solomon.
Four Prophets the Greater.
Twelve Prophets the Less.

AND THE OTHER BOOKS (AS JEROME 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 Sirach.

Baruch the Prophet.

The Song of the three Children.
The History of Susanna.
The History 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.

THERE are two assertions made in this article. I. Holy Scripture containeth all things necessary for salvation; and

II. The Books which we receive are the only Canonical Scripture.

I. Holy Scripture containeth all things necessary for salvation.

Having established the foundation of Christianity in the doctrine of the Trinity and the