{"number":126,"title":"THE THIRD PART OF THE CREED, Of the holy Ghost the sanctifier","part":"THE SECOND PART, OF MANS DELIVERIE","questions":[53],"paragraphs":[],"clauses":[],"items":[],"text":"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.*\n\nThe chiefe Questions of the holy Ghost, or holy spirite.\n\n1 *What the name, spirit, signifieth.*\\\n2 *Who, and what the Holie Ghost, or spirite is.*\\\n3 *What is the holy Ghosts office.*\\\n4 *Of whom the holy Ghost is giuen, and wherefore.*\\\n5 *To whom he is giuen.*\\\n6 *How he is giuen, and receiued.*\\\n7 *How he is reteined and kept.*\\\n8 *Whether he maie be lost, and how.*\\\n9 *Wherefore he is necessarie.*\\\n10 *How we may know that he dwelleth in vs.*\n\n## 1[^1] WHAT THE NAME SPIRIT, SIGNIFIETH\n\nThe 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.*\n\nSo, 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.\n\n*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.*\n\nIn this doctrine, which we haue 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.*\n\nThis 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.\n\n## 2 Who and what the holy ghost is\n\n*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 vnto eternal life.* Here are we to say the same thinges of the Godhead of the holy Ghost, which haue 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.\n\n1 *That the holy Ghost is a person.*\\\n2 *That he is the third person, or that he is other & distinct from the father and the Sonne.*\\\n3 *That he is true God with the Father and the Sonne, or that he is equall to the Father and the Sonne.*\\\n4 *That he is of the same God-head with the Father & the Sonne, or that he is consubstantiall vnto both.*\n\nFIrst 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 vnto them clouen toungs like fire, and it (that is, the fire, or the holie ghost) sate vpon each of them.* Seeing then the holy Ghost descended in bodilie shape vpon Christ, and sate vpon 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, loue 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 vnto the holie Ghost?* And in the next verse, he saith; *Thou hast not lied vnto men, but vnto 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 vnto 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 shall teach you in the same houre what yee ought to saie.* So also he declareth the thinges to come. *Joh.* 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 vnto 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 euery 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 vnto 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.\n\nSecondly, *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 breatheth, 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 giue 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 vnto 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 onely 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 haue 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.*\n\nThirdly, *That the holie Ghost is equall with the Father and the Sonne, these argumentes doe proue.* 1. *The essence of the Father and the Sonne is communicated vnto 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 vnto 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 vnto 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 vnto vs.* Iohn. 16.14. *Hee shal receiue of mine, and shall shew it vnto 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.\n\n2 *The holy ghostes equalitie with the Father and the Son is proued by those diuine attributes & properties which are attributed and communicated vnto 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.\n\n3 *The same diuine woorkes, which are attributed to the Father and 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 *Job.* 33.4. creatiō is attributed vnto 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.\n\n4 *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 onely; 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.\n\n5 *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 the holy Ghost receiued before all time. Thirdly, to the Minor we say, That he receiued, as touching the ordeining and sending of him to vs, to teach vs immediatly: But this sending establisheth and confirmeth his equalitie; because it is a diuine woork: and the ordeining of him to teach vs immediately doth not lessen but strengthen his equality.\n\nFourthly 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 Jehouah,* 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.\n\n## 3 What is the office of the holie Ghost\n\n*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.* Likewise, *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 haue 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. *Joh.* 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 vs with Christ and God,* & to make vs 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 haue of god? So then the spirit of Christ is in vs.* 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 loue 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. *John* 14.16. *He wil giue you another comforter.* 6. *To confirme.* He maketh 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 haue deliuered Israel.* The holy ghost then is the spirit of comfort and ioy. *John.* 16.22. *Your ioie shal no man take from you.* These are the chiefe and principall partes of the holy ghostes office, vnto 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 onely. 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 euery member of the church, according to the measure of Christes gift, as the calling and vocation of euery member needeth. *The giftes of the holy ghost proper vnto the godlie,* are, iustifieng faith, praier, loue, and other giftes profitable to saluation. Obiection. *Many out of the church haue 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.\n\nMoreouer *al those giftes* (as wee saide) *are fitlie referred to those sixe principal partes before numbered of the holie ghosts office; as 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 vs with Christ. That hee is the spirite of praier, instructing vs 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.\n\nFurthermore 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 vs of the fatherly good wil of god towards vs, and is a witnesse vnto vs of that free goodnesse & mercy, wherewith the father embraceth vs in his onely 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 vs our saluation. 2. *Cor.* 1.21. *It is god which stablisheth vs with you in Christ, and hath annointed vs: who hath also sealed vs & 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 vs: 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 vs being almost dead in sinne, and maketh vs fruitful that we may bring foorth fruit. 5. Hee is called *Fire,* because hee dooth daily burne vp and consume concupiscences and vices in vs, and kindleth our heartes with the loue of God and our neighbour. 6. He is called *the Fountaine,* because all celestiall riches doe flow vnto vs from him. 7. Hee is called *the Spirite of praier.* 8. *The Oile of gladnesse:* Heb. 1.9. *Wherefore god, euen thy God hath annointed thee with the Oile of gladnesse.* 9. He is called *the Comforter,* because he worketh faith in vs, and purifieth our consciences, and so comforteth vs, that we exult and reioice in afflictions. 10. He is called *Intercessour,* because *Roman.* 8.26. *The spirite maketh request or Intercession for vs 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.*\n\nObiection. *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 vnto 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 vnto 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 vnto 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.\n\n## 4 Of whom the holy Ghost is giuen, and wherefore\n\n*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 the 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 vpon all flesh.* Iohn 14.16. vers. 26. *I will praie the Father, and hee shall giue 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 vnto 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 vnto him, but god? For the humane nature of Christ, so far off is it that it should haue this right and power to send the Holy ghost, that contrarilie it selfe was hallowed and sanctified by the Holy ghost.\n\nNow 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.\n\nThe cause, wherefore hee giueth vs the holy ghost, is none other, but onely of his free Election through the intercession of his sonne. *Ephes.* 1.4. *Which hath blessed vs with all spirituall blessings in heauenlie thinges in Christ: as he hath chosen vs in him before the foundation of the world.* Iohn. 14.16. *I will praie the Father, and hee shall giue you another comforter.* The sonne giueth vs him, or he is giuen by the sonne, because he hath obtained for vs by his merit, that he should be giuen vnto vs.\n\n## 5 Vnto whom the holy Ghost is giuen\n\n*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 Church or assemblie of those that are called, both to the Elect, and to hypocrits;* and furder he is not otherwise giuen vnto 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 vnto saluation to them, as it is vnto the Elect and chosen. For vnto 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 vnto them, the holy Ghost dwelling in them.\n\nHence 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 haue, 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* vnto the Apostles and others in the primitiue church. *Actes* 2.3. *There appeared vnto them clouen tongues, like fire, and it sate vpon 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 vnto 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, vnder which god shewed the presence of his spirite: wherefore wee must not thinke that there is local motion in God, but his presence & operation, which hee sheweth and exerciseth in the church. For the Holie ghost is spread abroad euery 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.\n\n## 6 How the holy ghost is giuen and receiued\n\n*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 vnto vs through the studying and meditation of the doctrine of the gospel. For when he is known of vs, he wil communicate himselfe vnto vs; and when hee sheweth himselfe to be knowen of vs, 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 onely. 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 spirite 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 vs by faith. As it is saide, *Galat.* 5.6. *Faith worketh by loue.* Actes 15.9. *By faith mens heartes are purified.*\n\n## 7 How the holy ghost is reteined\n\nThe 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 fruite 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. *Vnto 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 vnto 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 praier and inuocation.* Luk 11.13. *Howe much more shall your heauenlie Father giue 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. *Vnto euerie man that hath it shall bee giuen; and from him that hath not, euen that he hath shal be taken away.*\n\n## 8 Whether and how the holy Ghost may be lost\n\n*Hee may be lost of Hypocrits, and reprobates. Of the Elect he is neuer wholy lost, but onely 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 lost, 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. *Vnto him that hath shal be giuen: from him that hath not, euen that he hath shall be taken awaie.*\n\n## 9 Wherefore the holy Ghost is necessarie\n\nHow necessarie and needefull the Holy Ghost is, and for what causes, doth clearely appeare by these places of Scripture. *Joh.* 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 vnto the inhetaunce of the celestiall kingdome; without him we cannot be saued. But without the holy Ghost these things cannot be 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 vs vnto saluation.\n\n## 10 How we may know that the holy Ghost dwelleth in vs\n\nWee know that wee haue him, *by the effectes, or by his benefits and blessings in vs,* 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 haue peace towards God. The loue of god is shed in our harts.* Againe, we know it by the testimony and witnesse *which hee beareth vnto our spirit, that we are the Sonnes of god.* Moreouer most certaine testimonies and tokens of the holy Ghost dwelling in vs, 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 Jesus is the Lord, but by the holy ghost.* In a woorde, by faith and repentaunce, we know that the holie Ghost dwelleth in vs.\n\n[^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."}