The Sum of Christian Religion 2, Part 2 · Subpart 27

The Sum of Christian Religion 2 · Part 2 · Subpart 27

p. 610THE THIRD PART OF THE CREED, Of the holy Ghoſt the ſanctifier.

IN this laſt part of the Apoſtolike confeſſion are cōteined ſix articles: whereof the firſt ſpeaketh of the perſon of the holie Ghoſt; the next of the Church, which is gathered, confirmed, and preſerued by the holy Ghoſt: the foure articles following are of the benefites bestowed by the Holy Ghost on the Church; and firſt, of the communion of Saints; Secondly, of remiſſion of ſinnes; Thirdly, of the reſurrection of the fleſh; Laſtly, of euerlaſting life.

The chiefe Queſtions of the holy Ghoſt, or holy ſpirite.

1 What the name, ſpirit, ſignifieth.

2 Who, and what the Holie Ghoſt, or ſpirite is.

3 What is the holy Ghoſts office.

4 Of whom the holy Ghoſt is giuen, and wherefore.

5 To whom he is giuen.

6 How he is giuen, and receiued.

7 How he is reteined and kept.

8 Whether he maie be loſt, and how.

9 Wherefore he is neceſſarie.

10 How we may know that he dwelleth in vsus.

1**It is here to be noted, that this Queſtiō ſerueth more properlie for the latine, which vſeth this name, Spiritus, only, when as we in Engliſh vſe as much, or more rather, the word Ghoſt, than Spirit, when wee ſpeake of the third Perſon. WHAT THE NAME SPIRIT, SIGNIFIETH.

THE name, ſpirite, is taken ſometimes for the cauſe, ſometimes for the effect. When it is taken for the cauſe, it ſignifieth a nature incorporeall, and liuing of a ſpirituall eſſence, wielding, moouing, and stirring ſome thing.

p. 611So, firſt, God eſſentiallie and perſonallie is a ſpirit, that is, incorporeal, without any bodilie dimenſions or quantitie, inuiſible: Secondly, The Angels alſo, whether good or bad, are in this ſenſe ſpirites. Thirdly, after the ſame manner the ſoules of men are called ſpirits. Gen. 2.7. Hee breathed in his face breath of life, that is, he ſent in a ſpirit or ſoule into him.

When the woorde, ſpirit, is taken for an effect, it ſignifieth, 1. The aire moued. 2. The mouing it ſelfe, and motion of the aire. 3. The wind and moouing vapours. 4. Spirituall effects or motions, good or bad. So is it ſaid, The ſpirit of fear. And contrary, The ſpirit of Princes, that is, courage: likewiſe, The ſpirit of fornication. 5. New ſpirit ſignifieth the giftes of the holy ſpirit.

In this doctrine, which we hauehave in hand, Spirit ſignifieth the cauſe ſtirring and moouing: namely the third perſon of the God-head, which is forcible in the mindes and wils of men. And this third perſon of the God-heade is called a ſpirit. 1. Becauſe he is a ſpiritual eſſence, or ſubſtaunce incorporeall and inuiſible. 2. Becauſe he is inſpired of the Father and the ſon: that is, becauſe is the immediate ſtirrer and moouer of diuine works. The Father and the Sonne mooue, but by this ſpirit. 3. Becauſe himſelfe inſpireth and immediatly worketh motions in the harts of the Elect, whence he is called, Luk. 1.35. The power of the moſt high. 4. Becauſe hee is God equall and the ſame with the Father and the Son. And god is a ſpirite.

This third perſon of the God-head is called Holie, 1. Becauſe he in himſelfe, by himſelfe, and of his owne nature is Holie. 1. Becauſe he is the hallower or ſanctifier, that is, he immediatly halloweth or ſanctifieth and maketh holie others. The father and the ſonne ſanctifie by him, and therefore mediatelie.

2 Who and what the holy ghoſt is.

THE holie ghoſt is the third perſon of the true and onelie god-head, proceeding from the Father and the Sonne, and coeternall, coequal, and conſubſtantial with the Father and the Son: and is ſent from both into the harts of the Elect, to ſanctifie them vntounto eternal life. Here are we to ſay the ſame thinges of the Godhead of the holy Ghoſt, which hauehave bin ſpoken before of the Godhead of the ſon. For this definition is alſo to be prooued, and confirmed by the proofes of the ſame foure partes.

p. 6121 That the holy Ghost is a perſon.

2 That he is the third perſon, or that he is other & diſtinct from the father and the Sonne.

3 That he is true God with the Father and the Sonne, or that he is equall to the Father and the Sonne.

4 That he is of the ſame God-head with the Father & the Sonne, or that he is conſubſtantiall vntounto both.

FIrſt therefore, that the holy ghoſt is a perſon; is prooued, 1 By his apparitions. Becauſe he hath appeared viſible. Luk. 3.22. The holy ghoſt came downe in a bodilie ſhape like a Doue. Act. 2.3. And there appeared vntounto them clouen toungs like fire, and it (that is, the fire, or the holie ghoſt) ſate vponupon each of them. Seeing then the holy Ghoſt deſcended in bodilie ſhape vponupon Chriſt, and ſate vponupon the Apoſtles, it followeth that he is ſubſiſting. For no qualitie or created motion of minds or hearts is able to doe in like manner. For an accident doth not only not take vpō it any ſhape but ſtandeth in neede of ſome thing elſe in which it ſelfe ſhould conſiſt and bee. Neither is the aire the place or ſubiect of holineſſe, godlineſſe, louelove of God, and other ſpiritual motions, but the mindes of men. 2. He is proued to be a perſon, becauſe he is called god. 1. Cor. 3.16. Know yee not that yee are the temple of god, and that the ſpirite of god dwelleth in you? Acts 5.3. Why hath ſatan filled thine hart, that thou ſhouldeſt lie vntounto the holie Ghoſt? And in the next verſe, he ſaith; Thou haſt not lied vntounto men, but vntounto god. See alſo Iſai 40.7.13. Actes 28.25. Epheſ. 4.4.30. Howeſoeuer then the aduerſaries of this doctrine gtaunt the holy Ghoſt to be God, yet this cannot bee, but he muſt be a ſubſiſtent or perſon, ſeing God is a being; but our godlineſſe, goodneſſe, Godly motions, and other diuine affections cannot be called God. 3. He is a perſon, becauſe he is the author of our Baptiſme, and we are baptized in his name, that is, by his commaundement and wil. But wee are not baptized by the commaundement and wil of a deade thing, or of a thing not exiſting, neither are wee baptized in the name of the graces or giftes of God. 4. Becauſe the properties of a perſon are attributed vntounto him, as that hee teacheth, that he diſtributeth giftes euen as he wil, that he comforteth, confirmeth, ruleth, raigneth; likewiſe, that hee ſendeth Apoſtles, that hee ſpeaketh in the Apostles. Luke 12.12. The holie Ghoſt p. 613ſhall teach you in the ſame houre what yee ought to ſaie. So alſo he declareth the thinges to come. Ioh. 16.13. The ſpirite of truth wil ſhewe you the thinges to come. Hee giueth prophecies: he commaundeth and willeth that the Apoſtles be ſeparated; and laſtlie he appointeth teachers in the church. All theſe are thinges proper vntounto a perſon, exiſting, intelligent, endued with a wil, working, and liuing. 5. Becauſe hee is plainlie diſtinguiſhed from the giftes and graces of God. 1. Corinth. 12.11. All theſe things worketh the ſelfeſame ſpirite, diſtributing to eueryevery man ſeuerallie as he wil: And againe. 1. Corint. 12.4. There are diuerſities of giftes, but the ſame ſpirit. Wherefore the giftes differ much from the ſpirite it ſelfe. Obiection. The gift of God is not a perſon. The holie Ghoſt is called the gift of God, Actes. 2.38. Therefore he is not a perſon. Aunſwere. The Maior is falſe. For the ſonne beeing giuen, is the gift of God, and yet is a perſon. The holie Ghoſt is called the gift of god, becauſe hee is ſent from the Father and the ſonne. John 15.26. J will ſend the comforter vntounto you from the Father. Or we maie aunſwere: Hee is called a gift in reſpect that hee was ſent and dwelleth in the hearts of the ſaintes, to whom hee is giuen, and is ſuch a gift as woorketh by his vertue and power the reſt of the giftes and graces. Now, that, to proceede, ſignifieth to exiſt or be from both, I prooue: Becauſe Paul calleth him the ſpirite of god, which is of god, and in god. Of god; Becauſe the ſpirit floweth from the Father and the Sonne; In God: therefore he is ſomewhat of God himſelfe. Other ſpirites are not in God, that is, in the ſubſtaunce of God. And what is in God, that is the very eſſence of God.

Secondly, That the holy ghoſt is other, that is, diſtinct from the Father and the Sonne, wee prooue againſt thoſe, who ſay hee is the ſubſiſtent of the Father. Which wee prooue, 1. From his verie appellation, in that hee is called the ſpirite. For none is his owne ſpirite: As none is his owne Father; and none his owne Sonne: Therefore hee is other from both. Obiection. That which is common to al the perſons, ought not to be diſtinguiſhed and ſeuered. The name ſpirite is common to all three perſons: Therefore it ought not to bee diſtinguiſhed. Aunſwere. This whole reaſon wee graunt. If it bee vnderſtoode of the eſſence of the perſons, and not of their order of beeing and woorcking. For as hee that p. 614breatheth, and the breath it ſelfe differ; ſo hee that enſpireth, and the ſpirite are different: Hee that proceedeth is one, and hee another, from whom hee proceedeth. The thirde perſon of the godheade is one: and the firſt or ſecond another. But the Holy ghoſt is ſaide to bee the thirde perſon of the Godhead: and this not in that reſpect, as if there were in God any firſt or laſt in time, but in reſpect of the order or manner of beeing: Becauſe the Holy Ghoſt hath his eſſence from the Father and the Son, from both which hee proceeded from euerlaſting, as alſo hee is the ſpirite of both. In like manner the Son is called the ſecond perſon, becauſe he is of the Father. The Father the firſt perſon, becauſe he is of none. 2. The holie ghoſt is in expreſſe woordes called another. Iohn 14.16. J will praie the Father and he ſhal giuegive you another comforter. 1. Iohn 5.7. There are three which beare record in heauen, the Father, the Word, and the Holie Ghoſt: and theſe three are one. 3. He is ſent of the Father and the Son. Therefore he is another from both. For none is ſent of himſelfe. One maie come of his owne wil, or of himſelfe. But none can be ſent of himſelfe. John 15.26. I will ſend him vntounto you from the Father. Iohn 14.26. The Father ſendeth him in my name. 4. The holie Ghoſt hath diſtinct attributes or properties perſonal from them. The holy Ghoſt onelyonly proceeded from the Father and the Sonne. He alone appeared in the ſhape of a Doue, in the likeneſſe of fire; not the Father or the ſon. Chriſt alſo is ſaid to hauehave beene conceiued not by the Father or the Sonne, but by the holie Ghoſt, that is, by the immediate vertue and efficacie of the holy Ghoſt. Wherefore he is another from the Father and the Sonne; which is diligently to be obſerued. For the aduerſaries heereof, being conuicted of the perſon of the holy Ghoſt, grant that he is a ſubſiſtent, but of the Father. Obiection. The vertue and power of the Father is the Father himſelfe: the holie ghoſt is called the vertue and power of the Father: therefore the holie ghoſt is the Father himſelfe. Aunſwere. This reaſon is Sophiſtical, becauſe vertue is not taken for the ſame in the Maior, for which it is taken in the Minor. For in the Maior it is taken for the power of the Father: in the Minor for the perſon by whome the Father ſheweth forth his power.

Thirdly, That the holie Ghost is equall with the Father and p. 615the Sonne, theſe argumentes doe proue. 1. The eſſence of the Father and the Sonne is communicated vntounto him: becauſe hee proceedeth from both, and is the ſpirite of both. But there is nothing in God which is not his eſſence. Seeing then that is indiuiſible, it muſt needes be whole and the ſame communicated vntounto him: which is in the Father and the Sonne. As the ſpirite of man, which is in man, is of the eſſence of man▪ ſo the ſpirit of God, which is in God, is of the eſſence of God. By this it appeareth, What is the proceeding of the holy ghoſt, namely, the communicating of the diuine eſſence whereby the third perſon of the god-heade alone receiueth the ſame and whole or entire eſſence from the Father and the Sonne, as from him whoſe ſpirite hee is. And that the holy ghoſt proceedeth from the Sonne alſo: is proued by certaine reaſons. Firſt, Becauſe hee is called the Sonnes ſpirite. Roman. 8.9. If anie man hath not the ſpirite of Chriſt, the ſame is not his. Galat. 4.6. He hath ſent forth the ſpirite of his Sonne into your heartes. The ſpirite of his Sonne, that is, not giuen vntounto the Sonne of the Father, but exiſting and proceeding, as of the Fathers, ſo of the Sonnes ſubſtaunce, ſeeing the Sonne is equall and conſubſtantiall with the Father. Secondly, becauſe the Sonne together with the Father giueth him. Iohn 15.26. And Iohn 20.22. Receiue the holie ghoſt. Thirdly, Becauſe the holy ghoſt receiueth the wiſedome of the ſonne, which hee reueileth vntounto vsus. Iohn. 16.14. Hee ſhal receiue of mine, and ſhall ſhew it vntounto you. But ſeeing the holy Ghoſt is true God, conſubſtantiall with the Father and the Sonne, he cannot receiue any thing but of him, of whoſe ſubſtance he is. Wherfore he proceedeth of the ſubſtance of the Son, becauſe he receiueth that of him which is the ſonnes.

2 The holy ghoſtes equalitie with the Father and the Son is proued by thoſe diuine attributes & properties which are attributed and communicated vntounto the holy ghoſt: as eternitie; becauſe hee created heauen and earth, and becauſe God was neuer without his ſpirit. Likewiſe, omnipotency, and omniſciencie, that is, the knowing of al things. 1. Corin. 2.10. The ſpirite ſearcheth al thinges, yea, the deepe thinges of god. Likewiſe immenſitie or vnmeaſurableneſſe, as who dwelleth whole & entirely in al the Elect.

3 The ſame diuine woorkes, which are attributed to the Father p. 616and the Sonne, are alſo attributed to the holy ghoſt, and in thoſe both the general and vniuerſal workes, and alſo thoſe miraculous workes, which conſiſt in inſtituting and informing the Church. So in Iob. 33.4. creatiō is attributed vntounto him. The ſpirit of god hath made me, & the breath of the Almighty hath giuen me life. Other woorkes are attributed to him alſo in other places; eſpecially, that he quickneth, regenerateth, illuminateth, and worketh miracles.

4 Equall & the ſame honor is giuen to the holie ghoſt, which is giuen both to the Father and the Sonne. To no creature, but to God alone is to be giuen diuine honour, that is honour proper to God onelyonly; But this is giuen to the holy Ghoſt: Therefore he is god, equal with the Father and the Son. 1. John. 5.7. There are three, which beare witneſſe in Heauen; The Father, the Woord, and the holie Ghoſt, and theſe three are one. The holy Ghoſt therefore is the ſame true God with the father and the Sonne. Mat. 28.19. Go and teach all nations, baptiſing them in the name of the Father, and the Sonne, & the holy ghoſt. By this teſtimony we are taught, Firſt, That we are baptiſed alſo into the name, faith, woorſhip, and religion of the holy ghoſt. Secondly, That the holy Ghoſt is author alſo of baptiſme and the miniſterie. In like ſott alſo wee beleeue in him. That ſinne which is committed againſt him is not remitted. We are his temple.

5 Thoſe things which are ſpoken in the old teſtament of God or Jehouah, are applied in the newe teſtament to the holie ghoſt. Obiection. Hee that is ſent is not equall with him that ſendeth; The holy Ghoſt is ſent, and the Father and the Sonne ſend him: Therefore the holy Ghoſt is not equall with the Father and the Sonne. Anſwere. We deny the maior: For hee that is ſent may bee equall with him that ſendeth. For Chriſt alſo being ſent of the Father, yet is hee equall with the Father. This ſending dooth not betoken any ſeruile ſubiection. Obiection 2. Hee that receiueth of another is not equall with him who giueth: The holie ghoſt receiueth of the Father and the Sonne: Therefore he is not equall with both. Anſwere. The Maior is true of one that receiueth of another but a part and not the whole, but the holy Ghoſt receiueth the ſame and whole eſſence of the father and the Sonne: Againe, it is true of him that receiueth in time or ſucceſſiuely but p. 617the holy Ghoſt receiued before all time. Thirdly, to the Minor we ſay, That he receiued, as touching the ordeining and ſending of him to vsus, to teach vsus immediatly: But this ſending eſtabliſheth and confirmeth his equalitie; becauſe it is a diuine woork: and the ordeining of him to teach vsus immediately doth not leſſen but ſtrengthen his equality.

Fourthly and laſtly, That the holy ghoſt is one and the ſame true god with the Father and the Sonne, is prooued by theſe reaſons. 1 Becauſe he is the Fathers and the Sonnes ſpirit. But the diuine eſſence cannot be multiplied, as neither can an other bee created: nor the ſame diuided. Therefore the ſelfeſame and that whole muſt needes bee communicated to the holy Ghoſt, which is the eſſence of the Father and the Sonne. From both which the holy ghoſt proceedeth, as the ſpirit of God in God, and of God. 2 There is but one true God. The holy ghoſt is true God: Therefore the holy ghoſt is that one and the ſame true God with the Father and the Sonne, conſubſtantiall with both. 3 There is but one Iehouah, that is, one diuine Eſſence or Being, one eſſentially, who alone is of none, but himſelfe communicateth his beeing to al thinges, and preſerueth it in them. The holy Ghoſt is Iehouah: Therefore he is the ſame with the Father & the Son, God conſubſtantial with both. Obiect. He that is of another, is not conſubſtantiall with him, or is not the ſame with him of or from whom he is: The holy Ghoſt is of the Father and the Sonne. Therefore hee is not the ſame with them or conſubſtantiall. Anſwere. 1 The Maior is true in creatures, but not in God. 2 There is an ambiguity in this terme, To be of another. Hee that is of another, and hath not the ſame or whole eſſence, is not conſubſtantiall. But the holy ghoſt hath the ſame and whole eſſence, and therefore it followeth only that he is not the ſame perſon. Therefore by inuerting the argument we aunſwere; That hee who is of the Father, and from the Father, is conſubſtantial with him, as likewiſe with the Son, of and from whom he alſo is.

3 What is the office of the holie Ghoſt.

THE office of the holy ghoſt is ſanctification. Jn this one name of ſanctification are comprehended all his benefites. Whereof wee may put theſe as the generall heads. 1 To teach and illuminate. Hereof he is called the teacher of trueth. p. 618Likewiſe, the ſpirit of wiſedom, gladneſſe, faith, feare, boldneſſe. Ioh. 14.26. The holy ghoſt whom the Father wil ſend in my name, he ſhall teach you al things, & bring al things to your remēbrance which I hauehave told you. Ioh. 16.13. The ſpirit of trueth will lead you into all trueth. And hee taught the Apoſtles at Whitſontide, when they were rawe before, of Chriſts death and his kingdome. Hee powred into them the miraculous knowledge of tongues, and fulfilled the teſtimonie and record of Ioel. 2 To regenerate, that is, to worke faith & conuerſion in the hearts of the choſen. Ioh. 3.5. Except a man bee borne of water & of the ſpirit, he cannot enter into the kingdome of God. Matth. 3.11. J baptiſe you with water to amendment of life, but he that commeth after me, he wil baptiſe you with the holy ghoſt, and with fire. This Baptiſme, which is wrought of Chriſt by the holy Ghoſt, is the very regeneration or renewing it ſelfe, the ſame which was ſignified by the outward baptiſme of Iohn, and of other miniſters. 3 To conioin vsus with Chriſt and God, & to make vsus partakers of all Chriſts benefits. 1. Cor. 6.11. But yee are waſhed, but yee are ſanctified, but yee are iustified in the name of the Lord Jeſus, and by the ſpirit of our God. 1. Cor. 12.3.4. No man can ſay, that Jeſus is the Lord, but by the Holy Ghoſt. There are diuerſities of gifts, but the ſame ſpirit. And verſe. 13. By one ſpirite are wee all baptiſed into one ſpirit. 1. Cor. 6.19. Know yee not that your bodie is the temple of the Holy Ghoſt, which is in you, whom yee hauehave of god? So then the ſpirit of Chriſt is in vsus. Therefore wee are vnited to him by his ſpirit. 4. To rule and gouerne. Rom. 8.14. As many as are led by the ſpirit of god, they are the ſonnes of god. Act. 2.4. And they began to ſpeake with other tongs, as the ſpirit gaue them vtterance. To bee ruled and guided by the Holy ghost, is, to bee inſtructed with wiſedome and counſell in the actions of our life, and vocation, & to be inclined to follow thoſe thinges which are right and good, and to perfourme the duties of louelove and charity towardes god and our neighbour. 5. To comfort. Hee comforteth the Apoſtles amidſt their afflictions. The Apoſtles who were firſt flying awaie for feare of the Iewes, now beeing erected by the comfort and ſolace of the holy ghoſt, come forth into open place, and reioyce, when they are to ſuffer for the confeſſion of the goſpell. Iohn 14.16. He wil giuegive you another comforter. 6. To confirme. He p. 619maketh the Apoſtles couragious and bold, who were before timerous, and wrapped, and entangled with manie doubtes. Theſe thinges wee maie plainely ſee, if wee compare that Sermon which Peter made at Whitſontide, with their ſpeech who went to Emaus, who ſaie, Luk 24.21. Wee truſted that it had beene he that ſhould hauehave deliuered Iſrael. The holy ghoſt then is the ſpirit of comfort and ioy. Iohn. 16.22. Your ioie ſhal no man take from you. Theſe are the chiefe and principall partes of the holy ghoſtes office, vntounto which maie bee referred all the giftes of the holie ghoſt, as well thoſe which are properlie beſtowed on the godlie, as alſo thoſe which are common to them with the reprobate. All thoſe giftes we may briefly compriſe in this diuiſion. The giftes of the holie ghoſt either are common to the godly, and vngodly, or proper to the godly onelyonly. Thoſe which are common to the godly and vngodly, are giuen either to certaine men and at certain times, or at al times, and to all the members of the Church. Thoſe which are giuen at certaine times and to certaine men, are theſe: The gift of miracles, & of tongues, prophecies, the faith of miracles; and theſe were neceſſarie for the Apoſtles & the primitiue Church, when the goſpell was firſt to bee diſperſed. Thoſe which are giuen at all times, and to all the members of the church, are theſe: the giftes of tongues, and of knoweledge, and the gift of interpretation. Theſe are alwaies neceſſarie for the church, and belong to the maintainaunce and preſeruation of the Miniſterie, and are now alſo giuen to eueryevery member of the church, according to the meaſure of Chriſtes gift, as the calling and vocation of eueryevery member needeth. The giftes of the holy ghoſt proper vntounto the godlie, are, iuſtifieng faith, praier, louelove, and other giftes profitable to ſaluation. Obiection. Many out of the church hauehave hadde tongues and ſciences: the tongues therefore and ſciences are not the giftes of the holy ghoſt. Aunſwere. The tongues and ſciences out of the church are alſo the giftes of the holy ghoſt, but by a general working of god, which is without the true knowledge of him. But in the church, the tongues and ſciences are the giftes of the holy ghoſt, ioined with the true knowledge of god.

Moreouer al thoſe giftes (as wee ſaide) are fitlie referred to thoſe ſixe principal partes before numbered of the holie ghoſts office; p. 620as the knowledge of tongues, and of ſciences to his function of teaching: and that miraculous and extraordinarie gift of tongues partly to his function of ruling (for the holy ghoſt did rule and gouerne their tongues) partly to his function of teaching and confirming. So alſo the gift of Prophecie and interpretation belongeth to his office of teaching. For hee teacheth both by illightening the mindes within by his vertue, and by inſtructing them without by the word. The inſtitution & ordinance of the Sacramentes appertaineth to his office of teaching, but chiefly to his office of confirming. Faith and conuerſion belong to his office of regenerating and conioyning vsus with Chriſt. That hee is the ſpirite of praier, inſtructing vsus how to praie, belongeth to his office of ruling & gouerning. In like ſort the reſt of the gifts maie bee referred to certaine partes of the Holy Ghoſtes office.

Furthermore the holy ghoſt, in reſpect of this his office, hath diuerſe titles of commendation in the Scripture. For hereof hee is called, 1. The ſpirite of adoption; becauſe hee aſſureth vsus of the fatherly good wil of god towards vsus, and is a witneſſe vntounto vsus of that free goodneſſe & mercy, wherewith the father embraceth vsus in his onelyonly begotten ſonne. Therefore, Rom. 8.15. By this ſpirit we crie Abba Father. 2. He is called the earneſt and ſeale of our inheritance; becauſe hee aſſureth vsus our ſaluation. 2. Cor. 1.21. It is god which ſtabliſheth vsus with you in Chriſt, and hath annointed vsus: who hath alſo ſealed vsus & hath giuē the earneſt of the ſpirit in our hearts. Eph. 1.13.14. In which goſpell alſo after that yee beleeued, yee were ſealed with the holy ſpirite of promiſe, which is the earneſt of our inheritance. 3. Hee is called Life, becauſe he quickneth vsus: or (as the Apoſtle ſaith) The ſpirite of Life, who mortifieth the oulde man, and quickneth the new. Rom. 8.2. The Law of the ſpirite of life which is in Christ Jeſus hath freed mee from the Lawe of ſin and of death. 4. He is called Water, whereby he refreſheth vsus being almoſt dead in ſinne, and maketh vsus fruitful that we may bring foorth fruit. 5. Hee is called Fire, becauſe hee dooth daily burne vp and conſume concupiſcences and vices in vsus, and kindleth our heartes with the louelove of God and our neighbour. 6. He is called the Fountaine, becauſe all celeſtiall riches doe flow vntounto vsus from him. 7. Hee is called the Spirite of praier. 8. The Oile of gladneſſe: Heb. 1.9. Wherefore p. 621god, euen thy God hath annointed thee with the Oile of gladneſſe. 9. He is called the Comforter, becauſe he worketh faith in vsus, and purifieth our conſciences, and ſo comforteth vsus, that we exult and reioice in afflictions. 10. He is called Interceſſour, becauſe Roman. 8.26. The ſpirite maketh requeſt or Interceſſion for vsus with ſighes, which cannot bee expreſſed. 11. Hee is called laſtly, the Spirite of truth, of wiſedom, of ioie, of gladnes, of the fear of God, of boldneſſe, and the like.

Obiection. It was ſaid before that the holy ghost is the earneſt of our inheritance; But Saul & Judas had the holy ghoſt, neither yet obteined they the inheritance, but were reprobate: Therefore the holy ghoſt is not the earneſt of our inheritance. Anſwere. Saul and Iudas had the holy ghoſt, as concerning ſome gifts of the holie ghoſt; But they had not the ſpirit of adoption. Reply. But it is the ſame ſpirit. It is the ſame ſpirit indeed, but doth not worke the ſame thinges in all. For he woorketh adoption and conuerſion in the Elect only. Obiect. 2. Thoſe parts of the ſpirits office before ſpecified, are not proper to the holie ghost, but belong alſo to the Father and the ſonne. Therefore they are not well aſſigned to the Holy ghost as proper. Aunſw. They belong alſo to the father and the ſonne, but mediatlie by the holie ghoſt. But vntounto the holy ghoſt they belong immediately. Reply. But after the ſame maner alſo it ſeemeth, that the preſeruation of thinges, the inuention of arts and ſciences, and the like, are to bee attributed as proper functions vntounto the Holie ghoſt. For thoſe alſo doth the Father and the ſonne work by the holie ghoſt; according as it is ſaide, Wiſe. 1.7. The ſpirite of the Lord filleth all the world. Aunſwere. To the aſſigning of a work as proper vntounto the holie ghoſt, is required, not onelie that it be immediatlie done by him, but in ſuch wiſe alſo, as that he be acknowledged and worſhipped therein. Nowe there doth the holie ghoſt woorke properlie where he ſanctifieth and halloweth; for therefore alſo is he called holy.

4 Of whom the holy Ghoſt is giuen, and wherefore.

HEE is giuen of the Father & the Son, & alſo by the Son of the Father, but not by the Father. For the Father giueth the holy ghoſt frō no other but frō himſelf, as who is of no other, but of him-ſelfe, neither worketh from any other, but from himſelfe: The ſonne giueth the Holy Ghoſt from p. 622the Father, from whom alſo him-ſelfe both woorketh and is. That hee is giuen of and from the Father, theſe teſtimonies doe confirme. Act. 1.4. Hee commaunded them to waite for the promiſe of the Father. Act. 2.17. J will powre out of my ſpirit vponupon all fleſh. Iohn 14.16. vers. 26. I will praie the Father, and hee ſhall giuegive you another comforter. The Father will ſend him in my name. That the Holy ghoſt is giuen of the ſonne theſe teſtimonies doe proue. Iohn. 15.26. I will ſende you from the Father the ſpirit of truth. Iohn. 16.7. If I depart, I will ſend him vntounto you. Acts. 2.33. Since hee by the right hand of God hath bin exalted, and hath receiued of his father the promiſe of the Holy ghoſt, hee hath ſhedde forth this which yee now ſee and heare. Wherefore the ſonne alſo giueth him, but in this order, that the ſonne ſendeth him from the Father; whence is gathered a ſtrong argument for proofe of Chriſtes godhead. For who giueth the ſpirite of god, and who hath any right or title vntounto him, but god? For the humane nature of Chriſt, ſo far off is it that it ſhould hauehave this right and power to ſend the Holy ghoſt, that contrarilie it ſelfe was hallowed and ſanctified by the Holy ghoſt.

Now wee are ſo to vnderſtand this giuing of the goly ghoſt, as that the Father is effectuall and forcible by him, and that becauſe the holy Ghoſt will, the Fathers will going before, woorke and effectuate this. Here is then to be obſerued the order of operation, which is heere kept in working. The Fathers will goeth before, the will of the Sonne and the holy Ghoſt followeth.

The cauſe, wherefore hee giueth vsus the holy ghoſt, is none other, but onelyonly of his free Election through the interceſſion of his ſonne. Epheſ. 1.4. Which hath bleſſed vsus with all ſpirituall bleſſings in heauenlie thinges in Christ: as he hath choſen vsus in him before the foundation of the world. Iohn. 14.16. I will praie the Father, and hee ſhall giuegive you another comforter. The ſonne giueth vsus him, or he is giuen by the ſonne, becauſe he hath obtained for vsus by his merit, that he ſhould be giuen vntounto vsus.

5 VntoUnto whom the holy Ghoſt is giuen.

THE ſpirit of ſanctificaton is giuen to the Elect only. Iohn. 14.17. The world can not receiue him, becauſe it ſeeth him not, neither knoweth him. Or, the holy Ghoſt is giuen to the whole p. 623Church or aſſemblie of thoſe that are called, both to the Elect, and to hypocrits; and furder he is not otherwiſe giuen vntounto them, than as themſelues alſo be willing, and deſirous of him: and then is augmented and encreaſed in them if they perſeuere. To the Elect he is giuen not onelie as concerning the knowledge of gods doctrine, but alſo as concerning regeneration, faith, and conuerſion: becauſe, beſides that he kindleth in them the knowledge of Gods truth and wil, he doth further alſo regenerate them, and endowe them with true faith and conuerſion. But to Hypocrites the holie ghoſt is giuen only, as touching the knowledge of doctrine, which is not profitable vntounto ſaluation to them, as it is vntounto the Elect and choſen. For vntounto the Elect the holy ghoſt is ſo giuen, that he worketh and effectuateth in them his gifts to their ſaluation, and themſelues alſo may know and feel by thoſe giftes imparted vntounto them, the holy Ghoſt dwelling in them.

Hence it is apparent, how the knowledge of tongues, ſciences, and the like gifts beſtowed on the Heathen, differ from thoſe which are bestowed on the church. For they who amongeſt the Heathen excelled in the knowledge of tongues and good arts, and thinges profitable, had indeede the giftes of God, but not the holy ghoſt; whom none are ſaide to hauehave, but they whom he hath ſanctified, and who acknowledge him to be the author of the giftes receiued. We muſt obſerue heere, that the holie ghoſt is giuen, either viſiblie, when he beſtoweth his gifts, adioyning outward ſignes and tokens; or inuiſibly, when he beſtoweth his giftes without ſignes or tokens. He was giuen viſiblie vntounto the Apoſtles and others in the primitiue church. Actes 2.3. There appeared vntounto them clouen tongues, like fire, and it ſate vponupon each of them. Actes 10.44. The holie Ghoſt fel on al them which heard the word. And theſe and other like ſpeeches are ſo to bee expounded, as that the ſigne taketh the name of the thing it ſelfe: and therefore that is affirmed of the thing which agreeth vntounto the ſigne: by which ſigne the holy Ghoſt witneſſeth his preſence and efficacie. So alſo Iohn ſawe the holie Ghoſt deſcending on Chriſt in bodilie ſhape like a Doue. Hee ſawe then the ſhape of a Doue, vnderunder which god ſhewed the preſence of his ſpirite: wherefore wee muſt not thinke that there is p. 624local motion in God, but his preſence & operation, which hee ſheweth and exerciſeth in the church. For the Holie ghoſt is ſpread abroad eueryevery where & filleth both heauē & earth: In which reſpect hee is ſaid to bee giuen, ſent, powred out, when by his effectual and forcible preſence he doth create, ſtirre vp, and by litle and litle perfect his gifts in the members of the church.

6 How the holy ghoſt is giuen and receiued.

HEE is giuen after an ordinarie waie by the miniſterie of the Woord, and by the vſe of the Sacramentes: and firſt, in manifeſting himſelfe vntounto vsus through the ſtudying and meditation of the doctrine of the goſpel. For when he is known of vsus, he wil communicate himſelfe vntounto vsus; and when hee ſheweth himſelfe to be knowen of vsus, he dooth alſo renue and reforme our hearts. So did hee woorke in the Elect by Peters Sermon in the daie of Pentecoſt, Actes 2.37. Likewiſe hee wrought in Cornelius and the reſt there preſent, by the ſame Peter ſpeaking, Actes 10.44. But yet notwithſtanding he doth ſo work by the word and Sacraments, as that he is not tied to theſe meanes. For hee conuerted Paul in his iourney: Hee furniſhed Iohn Baptiſt with his giftes while hee was yet in the wombe. Secondly he is giuen, by woorking a deſire of him in the Elect. For hee is giuen to them that deſire him, Luk. 11.13. Hence is drawen a forcible argument to prooue the God-head of the holy ghoſt. For to worke effectuallie by the miniſterie is proper to God onelyonly. 1. Cor. 3.7. Neither is he that planteth anie thing, neither he that watereth, but God that giueth the encreaſe. Matth. 3.11. J baptize you with water to amendment of life, but hee that commeth after mee will baptize you with the holie ghoſt, and with fire. Rom. 1.16. The goſpel is the power of god; becauſe the holie ghoſt is forcible in working by it; whereupon alſo the goſpell is called the miniſtration of the ſpirite, 2. Corint. 3.8. Now the holy ghoſt is receiued by faith: Eph. 1.13. Wherin alſo after that yee beleeued, yee were ſealed with the holy ſpirit of promiſe. The world cannot receiue the ſpirit of truth, becauſe it neither ſeeth him, nor knoweth him. Obiection. But faith is the gift and fruite of the holie ghoſt. Epheſ. 2.8. By grace are yee ſaued through faith, and that not of your ſelues; it is the gift of god. 1. Corinth. 12.3. No man can ſaie that Jeſus is the Lorde, but by the holie ghoſt. Aunſwere. 1. The woorking of the p. 625ſpirite is in order of nature before faith, but in time both are together: becauſe the firſt beginning of faith is the receiuing of the holy ghoſt. 2. Faith beeing once begun, the holy ghoſt is more and more receiued, who woorketh afterwardes other thinges in vsus by faith. As it is ſaide, Galat. 5.6. Faith worketh by louelove. Actes 15.9. By faith mens heartes are purified.

7 How the holy ghoſt is reteined.

THE holie ghoſt is receiued and kept, 1. By meditation in the doctrine of the goſpell, and by ſtudying to profit therein. Pſalm. 1.2. He that doth meditate in the Law of the lord da… and night, ſhall bee like a tree planted by the riuers of waters, that wil bring foorth her f…uite in one ſeaſon. Coloſſ. 3.16. Let the woorde of Chriſt dwel in you plenteouſlie in all wiſedome, teaching and admoniſhing your ſelues. 2. Hee is kept by encreaſe and continuaunce of repentaunce and amendment of life, that is, by a deſire of bewaring to offend againſt our conſcience. Matth. 13.12. VntoUnto him that hath ſhal be giuen. Reuelat. 22.11. He that is righteous, let him be righteous ſtill. Epheſ. 4.30. Grieue not the holie ſpirit of god, by whom yee are ſealed vntounto the daie of redemption. Hither maie bee referred a deſire of auoiding euill companie and ſinne. For hee that wil auoide ſinne, muſt auoide al occaſion of ſinning. 3. Hee is reteined by dailie and earneſt praie… and inuocation. Luk 11.13. Howe much more ſhall your heauenlie Father giuegive the holy ghoſt to them that deſire him? The ſame wee maie ſee in that panoplie or complet harneſſe which the Apoſtle deſcribeth Epheſ. 6.14. Likewiſe it is confirmed by the example of Dauid, who praieth Pſalm. 51.11. That god wil not take his holy ſpirit from him. 4. He is reteined by applieng gods giftes to their right vſe, that is, to his glorie, and to the ſafetie of our neighbour. Luke. 22 32. And when thou art conuerted, confirme thy Bretheren. Matth. 25.29. VntoUnto euerie man that hath it ſhall bee giuen; and from him that hath not, euen that he hath ſhal be taken away.

8 Whether and how the holy Ghoſt may be loſt.

HEE may be loſt of Hypocrits, and reprobates. Of the Elect he is neuer wholy loſt, but onelyonly as touching manie giftes: becauſe they alwaies reteine ſome giftes. Neither is hee finally loſt of the Elect, becauſe at length they returne to repentance. But of the reprobate he is altogether or wholy p. 626loſt, and finally, ſo that they neuer receiue him. Obiection. But the holy ghoſt departed from Saul; Therefore he may alſo depart from the Elect. Aunſwere. Hee departed from Saul; but not the ſpirit of regeneration, for he neuer had him. Reply. Yea but the regenerating ſpirite alſo departeth: becauſe Dauid praieth, Pſal. 51.12. Reſtore to me the ioy of thy ſaluation. Anſw. He is loſt oftentimes as concerning ſome giftes of regeneration, but not wholy. For it cannot poſſibly bee, that the Godly ſhould reteine no remnants, ſeeing they doe not ſin to death. A man (ſaith Bernard) neuer abideth in the ſame ſtate: either he goeth backward, or forward. For this difference is to be obſerued & held, for the aſſoiling of that queſtion; How namely the perſeuerance of the Elect may be notwithſtanding certaine, albeit they leeſe the holy Ghoſt; which is, becauſe they are neuer wholly and finally deſtitute of the holy Ghoſt. Now the holy Ghost may be loſt fower waies, and thoſe contrarie to thoſe other meanes, whereby he is reteined. 1 By neglecting the Woord and Doctrine. For Paul willeth Timothie to ſtirre vp the gift of God which was in him: & alſo teacheth him how that may be doone. 1. Tim. 4.15. By giuing attendance to his reading, to exhortation and doctrine. 2 He is loſt by carnall ſecuritie, and by giuing ouer our ſelues to commit wickedneſſe againſt our conſcience. 3 By neglect of praier. 4 By abuſing the giftes of the holie Ghoſt; as when they are not imploied to his glorie, & to the ſafety of our neighbor. Luk. 8.18. VntoUnto him that hath ſhal be giuen: from him that hath not, euen that he hath ſhall be taken awaie.

9 Wherefore the holy Ghoſt is neceſſarie.

HOW neceſſarie and needefull the Holy Ghoſt is, and for what cauſes, doth clearely appeare by theſe places of Scripture. Ioh. 3.5. Except that a man be borne of water and of the ſpirit, he cannot enter into the kingdome of Heauen. 1. Cor. 15.50. Fleſh & bloud cannot inherit the kingdome of God. 2. Cor. 3.5. Wee are not ſufficient of our ſelues to thinke anie thing, as of our ſelues; but our ſufficiencie is of God. Hence we may thus conclude: without whom we cannot thinke, much leſſe doe ought, that is good, and without whom we can neither be regenerated, nor know God, neither attain vntounto the inhetaunce of the celeſtiall kingdome; without him we cannot be ſaued. But without the holy Ghoſt theſe things cannot p. 627be done, by reaſon of the corruption & blindnes of our nature. Therefore without the holy Ghoſt it cannot be, that we ſhould be ſaued, & ſo it followeth that he is altogether neceſſarie for vsus vntounto ſaluation.

10 How we may know that the holy Ghoſt dwelleth in vsus.

WEE know that wee hauehave him, by the effectes, or by his benefits and bleſſings in vsus, as by the true knowledge of God, by regeneration, faith, and the inchoation or beginning of new obedience; or by a readineſſe and willingneſſe to obay God. Rom. 5.1. Beeing iuſtified by faith, wee hauehave peace towards God. The louelove of god is ſhed in our harts. Againe, we know it by the teſtimony and witneſſe which hee beareth vntounto our ſpirit, that we are the Sonnes of god. Moreouer moſt certaine teſtimonies and tokens of the holy Ghoſt dwelling in vsus, are, Comfort in the midſt of death, ioy in afflictions, a purpoſe to perſeuere in faith, ſighes, and ardent praiers, a ſincere profeſſing of Chriſtianitie. 1. Corint. 12.3. No man can ſaie that Ieſus is the Lord, but by the holy ghoſt. In a woorde, by faith and repentaunce, we know that the holie Ghoſt dwelleth in vsus.