my law in their inward parts and write it in their hearts I will be their God and they shall be my people and they shall teach no more euerie man his neighbour and euerie man his brother saying Know the Lord for they shall all know me from the least of them to the greatest c. And lastly not to heape vp too many places to this purpose that of Ioel. 2.28 alleadged by Peter Act. 2.17 And it shall be in the last daies saith God I will powre out of my spirit vpon all flesh and your sonnes and your daughters shall Prophesie c. As thus the Prophets so our Sauiour in the Gospell Ioh. 14.26 where he setteth downe both the cause and the effect As the Apostle in this place But the comforter which is the holy Ghost whem the Father wil send in my name he shall teach you all things and bring all thinges to your remembrance which I haue toulde you And the 15.15 Henceforth call I you not seruants for the seruant knoweth not what his maister doth but I haue called you friendes for all things that I haue heard of my Father haue I made knowne vnto you Againe 16.13 Howbeit when he is come which is the spirit of truth he wil leade you in al truth And euen our Apostle himselfe in this selfesame chap. that which he heere affirmeth with all asseuerance ver 27. when he saith Ye neede not that any man teach you but as the same annointing teacheth you all things First because as Aug. saith Nihil scire est bruti omnia scire solius Dei quaedam vero scire quaedam nescire hominis These Christians being therfore but men they could not knowe all things Againe they being but Babes as Iohn tearmeth them oftentimes in this Epistle that is new plants in the garden of the Lord young scholers in the Schoole of Christ tender nouices in the house of God and late conuerts to the Gospell such as were freshly Catechised in the Articles of the faith and rawly instructed in the first principles and rudiments of Christian religion who because they could not brooke strong meates were faine to be fed with milke as yet and therefore could not haue such a depth of knowledge as to vnderstand all things being herein not vnlike to the Hebrewes of whom the Apostle saith Heb. 5.12 and 6.1 that they were so farre from perfection that they had need be taught the doctrine of beginnings And againe how could these men know all things when as the verie Apostles of our Sauiour themselues although they had been Christs continual Disciples and were daily taught of him both publikely and priuately by the space of three whole yeares and more bewraied themselues oftentimes in the Gospell to bee meerely and miserably ignorant in many matters and misteries of the common saluation yea euen after they had receiued this ointment that is were inspired with the holy Ghost As Mat. 16.6 when as our Sauiour giuing them a caueat to take heed and beware of the Leauen of the Pharises and Saduces they ignorantly misunderstood him to haue spoken of the materiall leuen of bread and not of the spirituall leauen of false doctrine and heresie Againe when as they could not vnderstand that plaine parable of the tares but must needs haue our Sauiour to expound the same vnto them Matth. 13.36 Notwithstanding our Sauiour had tolde them before that they might marke the better that it was giuen vnto them to know the misteries of the kingdome of heauen but to others it was not giuen verse 11. Againe when as our Sauiour telling them apart by the way as they iournied with him Behold we go vp to Ierusalem and all things shall be fulfilled to the sonne of man that are written by the Prophets for he shall be deliuered vnto the Gentiles and shall be mocked and spitefully intreated and spitte vpon and when they haue scorned him they wil put him to death but the third day he shall rise again They notwithstanding vnderstood none of these things and this saying was hidde from them neither perceiued they the things which were spoken Luke 18.31.32.34 besides many other infirmities wants and errours which were too long to rehearse and by which they made our Sauiour and their Master ashamed of them euerie where mentioned in the gospell yea and the chiefest among them euen Peter and Iohn who were accounted pillars euen by Pauls confession Gal. 2.9 First for Peter although Aug call him Aries gregis Dominici euen the bell-weather of Christs flocke yet what saith the same learned Father of him reckening vp his negligences and ignorances if not greater scapes and fowler faults saying Cum in mari titubasset cum Dominum carnaliter à passione reuocasset cum aurem serui gladio praecidisset cum ipsum Dominum ter negasset cum in simulationem postea superstitiosam lapsus esset De Agone Christiā cap. 30. And for Iohn also although he leaned on Christs breast of which as a learned father saith he squeesed out much matter of profoūd wisdome and knowledge and is called the diuine as being the chiefest Diuine of all other next vnto our Sauiour Christ Iesus himselfe And therefore resembled also to an Eagle for soaring aloft aboue the rest of the Euangelists to the highest misteries to the kingdome of heauen Yet how euidently did he togither with his brother Iames declare his ignorant arrogance or his arrogant ignorance when as he asked of Christ to sit either on his right hand or on his left in the kingdome of heauen neither knowing what hee generally asked nor vnderstanding particularly what it is to be on Christs left hand Mat. 20. And afterwards when as he so grossely erred not once but twise euen in the middest of his Reuelations in not knowing an Angel from Christ Iesus himselfe and therefore would haue worshipped the creature for the Creator Apoc. 19.10.22.8 Moreouer the verie Angels themselues knowe not all thinges although they be called Cherubins in the Hebrew and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of their perfect absolute knowledge aboue all other creatures as it is manifest Ephes 3.10 where it appeareth that the fellowship of the mysterie which from the beginning of the world had been hid in God was but now that is in Christs time and not before made knowne vnto powers and principalities in heauenly places yea and Christ himselfe is said by the Apostles not to be seene of Angels but after a while euen after his manifestation or incarnation in the flesh and then iustified in the spirit then seene of Augels c. 1. Tim. 3.16 Furthermore when as our Sauiour Christ Iesus himselfe as he was man knew not all things as he confesseth of himselfe in the Gospell That of that day and houre speaking of the last day of his second comming to iudgement knoweth no man no not the Angels of heauen but my Father onely Matth. 24.36 and as Marke hath neither the sonne himselfe 13.31 And
The second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which being thicke they were accustomed to eate The third the meane betweene both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which being neither so thicke as the one nor so thinne as the other they did annoint themselues with all these that deepe delight did inuent and lasciuious luxurie did practise in their times as doth the Romaine writers Plutarch and Plinie and the ancient greek Authors Atheneus and Aeschylus testifie Againe of a fastiing ointment of which our Sauiour in the Gospell When thou fastest annoint thy head with oyle and wash thy face Mat. 6.17 where he chargeth his Disciples and the common people that they would not follow the hypocriticall guise of the dissembling Pharises in looking sowerly in disfiguring thei◠countenances but to vse means of cheerfuluesse and comfort that they seeme no◠outwardly to men to fast but inwardl◠vnto God An ointment of Lust There were also other ointments bot◠of Lust and of Loue of the one the Prophet Amos who among other lustfull delights which the prodigall Princes of Israel the Epicures and Libertines of his time who put farre from them the euill day and approching vnto the seate of iniquitie togither with their stretching them vpon their Iuorie beddes eating the fatte lambes out of the fould and the calues out of the stall singing to the sound of the viole inuenting to themselues instruments of musicke and drinking wine in bowles did also annoint themselues with the chiefe ointments Amos 6.5.6 Of the other Euangelist Luke being the ointment of that woman that was a sinner with which she annointed our Sauiour Christs feete the cause whereof according to the verdit of our Sauiour was the loue of the woman whether she were Marie Magdalen as some thinke or any other and therefore may worthely bee called an ointment of Loue An ointment of Loue. and hereupon had for her reward remission of all her sinnes were they neuer so many in number so hainous in qualitie so grieuous in circumstance for the which shee was more notoriously called a sinner Luk. 7. We reade likewise in the Gospel of burying ointments and those of two sorts A burying ointment The first Generall Generall euen those sweet ointments with which the Iewes by common custome were woont to embalme their dead whereof Mark 16.1 As Marie Magdalen Marie the mother of Iames and Salome would haue annointed our Sauiours body Speciall The second Speciall as that of Marie the sister of Martha an ointment for matter of Spicnard for quantitie a pound waight for qualitie verie costly for valewe worth 300. pence for sente so sweet fragrant and odoriferous that the sauour thereof filled the whole house the end hereof against the day of the burying of our Sauiour by his owne confession An healing ointment of 2. kinds Ioh. 12.3.4.5 There are also healing ointmēts of 2. kinds in the gospel both extraordinarie the one materiall and meruailous the other spiritual and diuine both spirituall and both eye-salues Of the first Ioh. 9.6 which our Sauiour like a most skilfull Apothecarie vouchsafed to make himselfe by spitting on the ground and making claie of the spittle but homely in forme yet heauenly in force with which he annointed the eies of him that was borne blind and healed them contrarie to the common course of nature For this medicine might seeme rather to hurt then to heale and to extinguish the eye-sight then to cure and recouer the same But this did our Sauiour of set purpose to shew forth his Almightie power in working sometimes extraordinarily without meanes and sometimes wonderfully against meanes and sometimes ordinarily by meanes thereby declaring his goodnesse and to teach vs not to tempt God but to vse those secondarie causes as lawfull meanes which God hath appointed vs by his blessings to our benefit Of the second Apocal. 3.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euen that heauenly medicinall Collyrium as it is tearmed in the Greeke or holesome spirituall eie-salue which the holy Ghost like a good Phisitian of the soule prescribeth to the Angell of the Church of Laodicia blindnesse not outward but inward the darkenesse of his minde and the ignorance of his hart by which is meant the verie word of God it selfe which so openeth the eies of our vnderstanding that it is the onely light vnto our feete and lanterne vnto our pathes as that without the which wee should dwell in darknes blunder in blindnesse and grope as it were at noone day None of all which ointments is this which our Apostle speaketh of in this place which is indeed such an ointment so soueraigne that for sente and sauour for puritie and perfection for grace and goodnesse and many other notable and surpassing qualities and properties it doth farre exceede and excell all other sweete odors oiles and ointments in the world whatsoeuer being the holy Ghost and the spirit of God it selfe which although it be resembled and that verie fitly to many other things in the word as expressing in many respects the effects thereof Spirit As when it is tearmed the Spirit and likned to the wind and therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as being the Spirit of all spirits as Gen. 1.3 The spirit mooued vpon the waters because it is as it were the ayre of God that filleth all places Iouis omnia plena and for that like vnto the Winde Winde it is swift and nimble passing and piercing through euen to make a priuie search into the inward secrets of the soule of man And againe for that our Sauiour Ioh. 3.8 As the winde bloweth when it listeth and we heare the sound thereof but cannot tell when it commeth nor whither it goeth so is the heauenly course of the spirit to inspire whom when and as it listeth and no man knowing the manner how Sometimes to Fire as in those words of the Baptist Fire He will baptize you with the holy Ghost and with fire Mat. 3.11 And therefore it pleaseth the Spirit of God oftentimes in the gospell when it speaketh of it selfe to vse Metaphoricall phrases and borrowed speeches taken from the fire as 1. Thess 5.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spiritum ne extinguite Quench not the spirit and 2. Tim. 1.6 I put thee in remembrance that thou stirre vp the gift of God which is in thee The word which there the Apostle Paul vseth being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a kindling againe of a fire which is raked vp in the embers or couered in the ashes thereby exhorting Timothie to reuiue againe the spirit of God which was in a manner decaied and dead in him The holy ghost being semblable to fire in refining our cankred consciences from the drosse and corruption of sinne and inflaming our colde benummed hearts in such a floud of iniquitie and in such a frost of charitie with a feruent zeale to Godward And sometimes to water Water as
were Aaron and his sonnes so called after they were so consecrated to minister before the Lord in the Priests office Exod. 30.30 And so are the Prophets of the Lord tearmed in those words of the Psalmist in the person of God himselfe Touch not mine annointed and doe my Prophets no harme the latter being put exegeticos expounding the former as who to be the Lordes annointed euen the Prophets Psal 105.15 Euen so doth this inward pure and precious ointment of the holy ghost of the which the other outward holy oyle was a type and figure consecrate and sanctifie the chosen children of God to bee vnto him spirituall Kings Priests and Prophets as wee are oftentimes so tearmed in the Scriptures As first king and priest so called by Peter A chosen generation a royall priesthood an holy nation a peculiar people 1. Pet. 2.9 out of the 19. Exod. 6. where the Lord promiseth to his people the children of Israel that he will make them a kingdome of Priests and an holy nation Againe by Iohn he hath made vs kings and priests vnto God euen his father Apoc. 1.6 As also Prophets as likewise Peter I will power out my spirit in the last daies vpon all flesh and your sonnes and daughters shall prophesie out of the Prophet Ioel 2.28 The elect and the faithfull shewing themselues to be such kings whē the kingdome of God is within them when Christ hath set vp his throne in their hearts and when they rule and raigne ouer sinne by the power of God the sword of the word and the Scepter of the spirit not onely making their appetite to be subiect to their reason and their will to their vnderstanding but also their outward man to be obedient to their inner man and the law of the members to the law of the spirit by macerating their lust and lustful bodies by mortifying their carnall and corrupt affections and by crucifying their fleshie and filthy lusts concupiscences and by giuing their members seruants vnto righteousnesse in holinesse and not as seruants to vncleannes to commit iniquitie Rom. 6.19 And such priests declare they themselues to be when they offer vp those Christian spirituall sacrifices which God requireth of them As first that whole burnt offring which Paul commendeth in giuing vp their bodies a liuing holy and acceptable sacrifice vnto God which is their reasonable seruing of God Rom. 12.1 And secondly the sacrifice of righteousnes which Dauid commandeth when he saith Offer the sacrifice of Righteousnesse and put your trust in the Lord Psal 4.5 Which sacrifice of righteousnesse is twofold of the hart whereof the prophet A sorrowfull spirit is a sacrifice to God a broken and contrite heart Lord shalt thou not despise Ps 51.17 And of the hands of which the Apostle To doe good and to distribute forget not for with such sacrifice the Lord is well pleased Heb. 13.16 And finally such Prophets doe they appeare to be when they search the Scripture as our Sauiour biddeth Ioh. 5.39 when they exhort one another daily while it is called to day as Paul warneth Heb. 3.13 and when they labour to growe vp more and more in grace and knowledge as Peter requireth 2. Epist 3.18 and last verse we see then how honourable holy and happy the estate of all the children of God is in being made partakers of this heauenly ointment in not onely bringing forth the former blessed fruits and effects as thereby to be made both valiant Champions and victorious conquerours ouer our spiritual and ghostly enemies and contraries to be refreshed and eased in the middest of our afflictions aduersities to be healed and helped of all the outward sicknesses of our bodies and inward sinnes of our soules to present vs as a sweet smelling sauour or odour in the nostrels of the Lord to giue vs a glad heart and a cheerefull countenance both before God and man The spirituall effect of this heauenly ointment and to consecrate vs Kings Priests and Prophets vnto God but also in bestowing vpon vs so high a dignitie priuiledge and prerogatiue as to make vs the elect vessels of such a diuine liquor whereby we may be worthily tearmed not the gally Pots for that is too base a name but rather the Allabaster boxes of so precious an ointment yea and to be no siluer shrines for that is too meane a mettall for such an excellent matter and that not of Danae the Image that came downe from Iupiter but indeede the golden Temples and Tabernacles of the holy ghost the spirit of God which discended downe from Iehoua himselfe This being that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which first our Sauiour himselfe is called Christ and we next his members tearmed of the same Christians that glorious title wherein we haue cause to ioie and reioice for this is that precious ointment which Dauid figuratiuely prophesied should first be powred vpon Aarons head which is Christ and then fall downe vpon his Disciples and Apostles which were the goodly ornaments of the golden age of the Church Psal 133. and the beard as it were of Aarons body annexed to the Head Christ and lastly which ran downe to the skirts of his cloathing euen to the Preachers and teachers of the gospell which liue in this last age of the Church which are as it were the hemme of Aarons garment euen the lowest and least members of the Church and last ministers of Christ And not only vnto them but vnto all the number of the elect and faithfull in generall as being purfles and appurtenances of Aarons body the church and partaking as being the communion of Saints in proportion according to the measure of Gods gifts and graces of this holy and heauenly ointment The duetie therefore of vs all and euerie one of vs is this so to prepare our selues as that wee possesse our vessels in holinesse and purenesse As the Apostle warneth vs euen to purge our hearts from all Hypocrisie to cleanse our soules from all iniquitie and to purifie our mindes from all impietie that being washed with the water of regeneration perfumed with the incense of faith and seasoned with the salt of grace and sweetned with the fruits of charitie wee may be found fit vessels and sweet receptacles for so soueraigne an ointment For as new wine as our Sauiour saith in the gospell must be put in new vessels least that both perish so must this precious liquor be powred into new and pure vessels that both may be preserued For euen as the dead flies as Salomon saith doth cause to stincke and putrisie the ointment of the Apothecarie Eccl. 10.1 So doe the carnall affections of our mortall bodies corrupt and contaminate this spirituall ointment of the holy ghost by making it to be vnto vs not the sweete odour of life vnto life but the bitter sauour of death vnto death and to preuent it rather to our destruction and damnation then to conuert it to our soules health and
manifest by the coherence of the wordes that by him in this place he meaneth none other but him 1. Iohn 11.7.2.1.2 whom in the 1. chap. 1. he calleth the word of life and affirmeth to be the purgation of our sinnes verse 2. at whom he especially driueth from whom he draweth and deriueth the whole tenour of his exhortation following vnto this my text and so forth to the end both of the Chapter and the Epistle besides it cannot so conueniently be vnderstood of God the Father for that the giuing of the holy ghost is verie seldome or neuer ascribed vnto himselfe in the Scriptures nor of the holy Ghost for that the holy Ghost cannot fitly be said to giue it selfe this ointment being as it is already declared no particular gift or grace fruit or effect thereof but the verie spirite of God it selfe which in the 27. verse is said by the Apostle to dwel in them And Aust himselfe putteth this matter out of doubt when he saith Qui promisit misit First therefore to declare the cause that Christ did certainly promise and faithfully perfourme in sending afterwards the holy ghost and did oftentimes giue the same vnto his Disciples and others there is nothing almost more common in the gospel As in Iohn 14.16.26 the 15.26 and the 16.7 and in manie other places which were too long to rehearse Where although sometimes God the Father is said to send and giue the comforter yet must we remember withal that it is in the name and by the means and mediation of Christ alone And therefore the Baptist likewise promised the same in Christs name saying that he should baptize with the holy ghost and with fire Mat. 3.11 at the first comming of Christ As our Sauiour also doth himselfe in his owne person when he saith Ye shall be baptized with the holy Ghost within these few daies Act. 1.5 And this for his promise now that he did likewise send the holy ghost accordingly it appeareth Act. 2 when as vpon this day of Pentecost hee sent the holy ghost in sensible and visible forme of firie clouen tongues ver 3. And that he gaue the holy ghost oftentimes both before and after it is manifest As first when hee endued his 12. Disciples with the holy ghost and consecrated them his 12. Apostles when as he first sent them forth by commission to preach vnto the Iewes only Mat. 10. Againe bestowing the same spirit on the 70. disciples his forerunners which he sent likewise to preach by two and by two when he gaue vnto them power to treade on Serpents and Scorpions and ouer all the power of the enemie and that nothing should hurt them Luk. 10.19 Secondly when he breathed the Holy ghost into his Disciples when he commanded them by a second commission to go and preach vnto all nations baptizing them in the name of the Father c. Iohn 20.22 Mat. 28. And afterwards when he replenished the 7. Deacons Stephen Philip c. and also Paul Barnabas and Cornelius with diuers others with the holy ghost as we may reade euerie where in the Acts. Now that he most properly deserued to be called holy it is euident not onely by that which is already said in this behalfe but also shewing himselfe so to be in all respects not only as he was God but also as he was man holy in his conception for he was conceiued by the holy ghost ouershadowed with the power of the most highest Holy in his birth without corruption and holy in his death without destruction holy in his tentation wherein hee was victorious holy in his transfiguration wherein he was glorious holy in his words which were diuine oracles and holy in his workes which were heauenly miracles holy in his prayers which were feruent and faithfull holy in his preachings for they were earnest and powerfull holy in all his afflictions for they were pure holy in all his actions for they were perfect Finally holy in all his goings out and comming in And therefore without all question he only is the person who is here said of Iohn to be Holy and of whom they to whom he writeth receiued the foresaid ointment Now for the vse of this vnto our selues First for those that haue already receiued the holy ghost or any gift grace and fruit thereof they must not bragge boast or be bolde thereof as so to presume of their owne worthinesse as though they had obtained it by their owne merit when as they can neither possibly procure it of themselues nor purchase it by any means for euerie good and perfect gift commeth downe from aboue from the Father of Lights Iames 1.17 Christ Iesus being the onely bestower of this ointment from whom it proceedeth who hath promised it and who hath prepared it for all those that are able and capable of such a blessing and therefore let them remember what the Apostle saith to plucke downe the Peacocks feathers of all prowd presumers which are carried away with an ouerweening conceit of their own endowments What hast thou that thou hast not receiued c. Secondly for those that haue not at all this ointment but want as yet such necessarie graces as are meete for their calling let them hold vp holy hands and lift vp holy hearts vnto him that is holy especially vpon the Lords holy Sabaoth day in Gods holy house and by holy prayer to aske this holy ointment and endeuour to be holy as he is holy and to serue the Lord in holinesse all the daies of their life and they shall certainly bee endued with the holy ghost and heauenly spirit of God and shall fully be replenished with al complements conuenient for their vocation according to that promise of Christ Luk. 11.13 That the holy ghost shall be giuen them that desire him we must not then aske this ointment that is the Holy ghost neither of the Pope as the Catholikes do who chalengeth arrogantly and presumptuously vnto himselfe to haue authoritie to giue the same with all the gifts thereof and therefore weareth a girdle about him hauing seuen keies with seuen seales hanging thereupon according to the seuenfold grace of the holy ghost of binding loosing shutting opening sealing resigning and iudging Pascall the second Byshop of Rome succeeding Hildibrand and more hautie then he being the first that tooke vnto him this girdle of vanitie contrarie to the Apostles girdle of veritie putting it vpon him as an ornament of his holinesse or rather as a monument of his blasphemie and as a recognisance of his heauenly power or as a resemblance of his hellish pride and presumption Nor of Symon Magus as his sectaries the horrible Heretikes the Simonians did who tearmed him his strumpet Selene the holy ghost as the Samaritanes called him the great power of God Acts 8.10 Nor of the Apostles as Symon Magus himselfe did Act. 8.19 because it is not in their power nor of any other Saint or Sorcerer holy or
rith and poore high and lowe euen Potentates and Princes Kings and Keysars Monarchs and conquerors ought not onely to stoupe for it but to bestirre themselues and endeuour with all might and maine and all meanes possible yea with all the outward parts of their bodies and inward powers of their minde to attaine vnto it And here to conclude let vs marke what Peter saith Ye shalreceeive this crown and this crowne of glorie yea and this incorruptible crowne of glorie but how not in way of merite and desart but as a grant and grace gift and guerdon which our Sauiour vouchsafeth to bestow vpon vs for so we reade in the conclusion of euerie Epistle belonging to the seuen Churches in promising vnto them crownes thrones and kingdomes he telleth them that he will giue and grant them and yet in a manner of reward when as Austin saith Coronat in nobis dona sua non bona nostra munera sua non merita nostra And thus much of these words and of this whole text c The Lord c. FINIS THE ANNOINTING OF CHRIST OR Christian ointment IOHN 2.20 But ye haue an ointment from him that is holy and ye know all things THis Text as it may appeare by the first words hereof is nothing else but an exceptiō or correction An exception or cor rection whereby our Apostle in this his Catholike Epistle seemeth to except and exempt those elect faithfull Christians vnto whom hee writeth from those of whom he speaketh in the two verses going before As if he had said They were Scismatickes which cut themselues off from the body of the Church for they went out from vs but they were not of vs but you haue fellowship with vs as in the 1. chap. 3. They reiected castawaies but you erected children and therfore tearmeth them not once but often by the tender name of babes Againe they Antichrists or Antichristians but you Christians and thereupon telleth them that they haue an ointment from him that is Holy finally that they seeme to know much and indeed know nothing but ye haue knowne all things The words thēselues being but one verse Diuision deuide themselues verie plainly as it is euident into two principall parts The first a cause in the former words But ye haue an ointment from him that is holy The second an effect of the same cause in the words following And or rather for ye haue known all things In the first part the cause are these foure things to be considered First an hauing But ye haue that is a benefit receiued and blessing bestowed Secondly who are they that haue the same ye those elect and faithful to whom Iohn writeth Thirdly what they haue an ointment Fourthly from whom euen from him that is holy In the secōd part the effect are to be noted two things first knowledge in generall secondly what kinde of knowledge a ful perfect and absolute knowledge of all things of all which in their due order as they lie in the text But ye haue Before I begin to entreat of the matter or materiall points belonging to my text mentioned before in my Diuision I think it requisite first to speake of the manner of this speech and of the exception and signification of the first word in the entrance of my text which giueth a light and vnderstanding to the whole verse following The word in the originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle here vseth which commonly is taken for a coniunction copulatiue and signifieth And but in this place it is otherwise to be accepted for an exceptiue particle and therefore verie well translated not et but ac by the Latin interpretors and faithfully Englished But making this whole sentence to be nothing els but an exception or exemption as is before declared And that this word is so vsually taken in the Scripture it is euident by many and manifest places as Mat. 11.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But wisedome is iustified of her children whereas our Sauiour maketh an exception against the blasphemous Iewes which ceased not to raile reuile him by the name of glutton wine-bibber Samaritane friend of Publicans and sinners as if our Sauiour had said exemptinhg others from them that although they condemned and contemned him so yet there were others euen his owne children that did iustifie and glorifie him likewise Mat. 12.39 An euill and adulterous generation seeke a signe in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but no other signe shall be giuen them but the signe of the Prophet Ionas Againe Act. 20.28 in those words of Peter vnto Cornelius and his companie Ye know that it is an vnlawfull thing for a man that is a Iewe to accōpany or come to one of another nation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 howsoeuer in the originall to be Englished but God hath shewed me that I should not call any man common or vncleane The like in many other places of the Scripture which I cannot stand to rehearse that I may proceede from the manner of this speech to the matter of my text The first of the foure things to be considered in the former principal part of this verse is an hauing where first we are to note that the Apostle here vseth not either the preterperfect or the future tence but onely the present saying not either you haue had or you shall haue but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Habetis you haue wherein hee signifieth the happy state of those to whom he writeth in now possessing and presently enioying the heauenly blessing of the which hee here speaketh for had he said either you haue heretofore insinuating that their benefit past he had seemed to haue accused them of vnthankefulnesse and argued them of miserie Miserum enim est fuissE miserum habuisse for this were an vnhappy state for a man to haue had wealth but now to be disabled by pouertie or to haue had health but now to be diseased by sicknesse or finally to haue been endued with manie temporall gifts or spirituall graces and afterwards to be dispoiled and dispossessed of the same as the Troians once of themselues Fuimus Troes that sometimes they gloriously flourished although afterwards they were victoriously vanquished by the Grecians whereupon Virgil Nunc seges est vbi Troia fuit the soile where Troy diastand is now become corne-land and where of that olde Prouerb sere sapiunt Phryges that the Troians are wise afterwards So the Iewes at the first as Peter tearmeth them 1.2.9 out of Moises Exod. 19.6 were a chosen generation a royall priesthood an holy nation and the peculiar people of God but now by reason of their rebellion against God the reiecting of his Gospell the killing of his Prophets the crucifying of Christ and the persecuting of the Apostles The Iewes are become of children of the couenant heires of promise and seruants of Gods house as banished rebels exiled out of his kingdome vngratefull tenants thrust
saluation And thus much of the benefite or blessing which they vnto whom Iohn writeth had receiued euen an ointment Now therefore to that which next followeth of the person who bestowed the same vpon them which is here said to be him that is holy From him that is holy There are many things in the Scripture which haue the name of Holinesse giuen vnto them as they are often so tearmed Holie as the holy Temple the holy Tabernacle the holy lawe the holy catholike Church the holy gospell the holy word of God the holy sacraments the holy Citie of Ierusalem the holy Angels holy Saints holy priests holy Prophets holy ointment holy oyle c. For it were infinit to repeate al and too tedious to note quoate their seuerall places and these but in the inferiour degree of holinesse This Attribute of Holinesse Holinesse more especially and most properly belonging to the lord God himselfe one in substance three in person Holy Father Holy Sonne and Holy Ghost As the Seraphins cried in Esaies vision 6.3 and the foure beasts in Iohns Reuelation Apoc. 4.8 And Ambrose in his song Holy holy holy these being holy in themselues of themselues they holy by them euen by the imputation participation or imitation of their Holinesse These holy essentially they holy accidentally these holy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in way of singularitie and excellencie aboue others they in their degree estate as they can be capable of Holinesse And first that God the Father is oftentimes so called in the Scriptures it is euident that we may seuerally make proofe therof Leu. 20.26 Be holy vnto me for I the Lord am holy 144.13 The Lord is righteous in all his waies and holy in all his workes Esay 1.4 The holy one of Israel And therefore our Sauiour in his prayer in the gospel calleth him by this name especially Holy Father Ioh. 17.11 And that Christ himselfe is so likewise tearmed it is manifest first by that of the Angel Gabriel in his annunciaation vnto Marie when he saith that an holy thing shall be borne of thee Luk. 1.35 And by the Virgin Marie her selfe in her Magnificat For he that is mightie hath magnified me and holy is his name Luk. 1.49 And by that of Peter Ye denied the holy iust one and desired a murderer to be giuen vnto you Act. 3.14 And this could not the Diuels themselues but cōfesse euen when they were cast out of him that he was euen the holy one of God Mark 1.24 This being verie requisite and necessarie both for himselfe and vs that he being our holy high priest might enter into the Sanctum Sanctorum the holy of holiest for vs. And as saith the Apostle Such an high priest it became vs to haue which is holy harmelesse vndefiled seperate from sinners c. Heb. 7.26 Lastly that the third person in Trinitie is so tearmed it appeareth being the spirit of God himselfe which cannot otherwise be named without this title of holinesse this being the proper attribute thereof as it is euident euerie where in the gospell when as it is not onely holy in it selfe and of it selfe but also holy by making others holy both holy in cause and holy in effect holy by his owne instinct and holy by inspiring others But now of which of all these which haue the name and title of holinesse doth Iohn here say that these babes had receiued the foresaid ointment Certaine it is that hereby cannot be meant any of the first sort of holy things or holy men which are but in the lower degree of holinesse and which draw and deriue all the holines they haue from the other as being the welspring fountaine of Holinesse For none of these are so good and gracious as to purchase and procure so great glorious an ointment or of such woorth and worthinesse as to giue and bestow so high and heauenly a thing which is farre better and more blessed then themselues no not the Apostles themselues although they were the most holy of all other next vnto our Sauiour Christ himselfe were not able to giue the same For although Symon Magus seeme to aske the holy ghost euen this ointment at the hands of the Apostles as though it were in their power to giue the same Yet it is otherwise if we marke the words of the Scriptures that is that Symon Magus onely offered them money on condition that they would giue him also the same power which they had themselues that vpon whomsoeuer he might lay hands he might receiue the holy ghost Act. 8.19 As Aug. himselfe hath verie well noted there being no mention of giuing but only of receiuing the holy ghost De Trinit lib. 15. cap. 26. He that gaue this ointment must needs be one of the three most holy persons in the Trinitie either God the Father or God the Sonne or God the holy ghost And yet can it not be said that any one of these doth alone giue it because it is indeed the common gift of them all according to that olde Scholasticall rule of diuinitie sound enough A rule in Diuinitie Omnia opera Trinitatis ad extra sunt communia and most certaine it is that as the holy ghost in essence proceedeth both from the Father the Sonne as Athanasius euidently declareth in his Creed Athanasius Creed so the same holy ghost in effect for the gifts and graces thereof are conferred bestowed to the publike profit of the whole Church and to the priuate vse of some speciall children of God by all the three persons in the Trinitie for so Paul 1. Cor. 12.4.5.6 Now there are diuersities of gifts but the same spirit And there are diuersities of administrations but the same Lord. And there are diuersities of operations but God is the same which worketh all in all Albeit because here is one especially pointed at we must finde out which of the three he should be that gaue this ointment vnto them and which is here more especially said to be holy First although it may be said to be God the Father because euerie good and perfect gift commeth downe from aboue from the Father of lights as Iames 1.17 Or that he is the holy one of Israel as Esay 1.4 Or againe to be the holy ghost because this ointment may seeme to be a gift of the spirit and for that most properly he is called the holy ghost Notwithstanding if we marke the circumstances of the text the purpose of the Apostle and the drift and intendiment of the doctrine of the whole Epistle the scope thereof being nothing els but this euen to prooue Iesus to be Christ against Ebion Cerinthus Marcion and Carpocrates with their sectaries which were the Heretikes Scismaticks and Antichrists of this time The same point which Iohn aymeth at both in his gospell and in his Reuelation as it may more euidently appeare by the 22. v. of this Chap. Againe it is
and Esay 29.13 And this not only by the secret instinct inspiration and operation of the holy Ghost but also by a godly experience which they haue gotten and gathered by hauing their wits exercised through long custome to discerne betweene good and cuill as the Apostle to the Hebrewes Chap. 5.14 which power of the spirit our Sauiour Christ declared when as he called the ruler of the Synagogue Hypocrite who tooke indignation that our Sauiour should heale the people on the Sabboth day Luk. 13.15 And when he called Herod Antipas a fox knowing full wel his subtiltie in sending for him to shew him a signe as he pretended but indeed to put him to death as he intended Luk 13.32 And lastly when as he could discerne Iudas Ischariot from all the rest of his Disciples to be a theefe a betraier and a Diuell Ioh. 6.70 And this gift of the holy Ghost did Peter giue euidence to be in himselfe when as he could separate that paire of hollow-hearted Hypocrites and halfe parting dissemblers Ananias and Saphira from all other the sound christians and faithfull beleeuing brethren in their time Act. 5. As also in Symon Magus whose heart he sounded to the bottome when as he would haue purchased the gift of the holy Ghost for money telling him that his heart was not right in the sight of God but that he was in the gaule of bitternesse and bond of iniquitie Acts 8.21.23 This did Paul likewise shew towards Elimas the Sorcerer in vnfoulding his hypocrisie before his face and saying vnto him O full of all subtiltie and mischiefe the childe of the Diuell and enemy to all righteousnesse wilt thou not cease to peruert the straight waies of the Lord Actes 13.10 Which gift of discerning of spirits was not onely found to be in Christ himselfe and his Apostles but also in Moyses himselfe and the Prophets As in Moyses when he knew and vnderstood that Eldad and Medad that prophesied in the host of Israell were the true prophets of the Lord whom Iehosua suspected and misdeemed to haue been false prophets Numb 11. As also Elizeus when he knewe the Hypocriticall minde of Gebezi telling him that his heart was with him when he went to Naaman the Syrian 2. King 5.26 And finally in Iohn the Baptist when as for their horrible Hypocrisie he called the Pharises and Saduces Generation of Vipers and told them what they thought in their hearts by soothing and smoothing vp themselues for that they had Abraham to their Father Mat. 3.9 And not to these onely but to manie other the faithfull and elect about this time was this exceeding gift communicated that necessarily for the strengthening and establishing of themselues being as yet but new-borne babes in the house of God amid so manie vpstart Scismatickes Heretikes and Antichrists in the faith of their profession Two touch stones of the spirit of the word that by the two touchstones the one external of the word the other internall of the spirit of both which they were made partakers and that in great manner and measure they might discerne and make difference between the false Doctour and the true teacher of the Gospell euen to trie before they trust and to touch before they take to examine before they imbrace and to be sure of the soundnesse and synceritie of any doctrine before they beleeue and accept it According to the counsell and commandement of our Apostle afterwards to these men to whom he here writeth in his Epistle that they should in exercising this grace giuen vnto them when he saith Dearely beloued beleeue not euerie spirit but trie the spirits whether they be good or no annexing a reason thereunto of the danger of the time For many false Prophets are gone out into the world A watch-word of warning A token of triall And after this watch-word of warning in the former verse he giueth them a token of triall in the next verse Hereby shall ye know the spirit of God Euerie spirit that confesseth that Iesus Christ is come in the flesh is of God 1. Ioh. 4.1.2 c. Yea how behoouefull this was our Sauiour himselfe telleth vs in the Gospell That there should arise false Prophets and false Christs and should shew great signes and wonders so that if it were possible they should deceiue the verie elect Mat. 24.24 Luk. 17.14 But not to dwell any longer in this matter howsoeuer these words may after a manner be thus taken fitly according to the Analogie of faith yet is the former sence farre more proper as comming neerest to the meaning of the Apostle and sentence of the Scripture and to the which I my selfe doe in iudgement rather incline being indeed nothing els but an holy Hyperbole All thinges All for manie here taken for many thinges as it is vsuall euerie where in the Scripture As for example and semblably as in this place All Iudca all Ierusalem and all the Region round about Iordan went out into the wildernesse vnto Iohn the Baptist not all and none least which had been vnpossible but manie and all for the most part Mat. 3.4 As likewise Luke in that his definition of the Gospell To be a treatise of all things which Iesus beganne to doe and teach by all meaning the especiall things which were worthy to be written of him and necessarie to be knowne of vs Act. 1.19 For otherwise the whole world could not containe the bookes that should be written of him as Ioh. 21.25 And finally as Paul That God will haue all men to be saued c. All 1. Tim. 2.4 not collectiue but distributiue Non pro singulis generum Rom. 5.14.18 but pro generibus singulorum or els all for many as the same Apostle All men iustified verse 18. and yet but many ver 14. Our Apostle signifying hereby that they had a great encrease and plentifull measure of knowledge yea such and so great as that they needed not any further instruction hauing been alreadie fully informed in all things necessarie vnto their Saluation As the Lord bethanked the like may be saide of many amongst vs in this time of the noon light and sunshine of the Gospell who although they be but hearers of the word yet in comparison of the lamentable ignorance of such blinde guides which haue been heretofore in the time of Poperie in whom was required no more then this Qui bene Can Con Le poterit is praesbiter esse which must needs be the cause of the grosse superstition and palpable darknesse of former ages may be accounted in respect of their learning in the holy Scriptures which they haue gotten by the blessing of God and their owne diligence through their continuall hearing reading conference meditation and exercise in the word not Disciples but Doctors not Scholers but teachers not young nouices but perfect professours in the Church of God being not onely sufficient to render an account of their faith as Peter requireth in
in thy sayinges and cleare when thou art iudged And Math. 11.14 where our Sauiour saith And wisedome is Iustified of her children meaning himselfe So likwise is it taken Luke 7.20 where the Euangelist declareth that the Publicans iustified God for those things that are exactly perfect and exquisitly absolute without any want or default and therefore allowed and liked of all are saied by a common Phrase of Scripture to be iustified Whereby Paule setteth out vnto vs the might and maiestie of our Sauiour not in outward habit and appearance or in externall pompe or power but in inward spirit and deuine vertue in mightie miracles wonderful workes heaueÌ„ly doctrine most glorious greate and other incomprehensible effects by which word and Phrase the Apostle endeauoreth to take away all kinde of weake diffideÌ„ce or distrust which might any way be conceaued in our harts by taking offence at the lowe and base estate of Christs our sauiours maÌ„hood which seemed to be so vile abiect and contemptible as some supposed him to be only a base and silly man As likewise by spirit in this place is not onely meante that mortified and regenerate partes of man which is contrarie to the fleash as it is vsually taken in the scriptures and especially in the Epistle to the Romans but for what soeuer was and is in Christ extraordinarie supernaturall aboue coÌ„mon manhood and mortalitie As if the Apostle Paule had said although he was cloathed with our fleash combred with our frailties coÌ„passed with our infirmities yet none of these did weakeÌ„ the power of his truth the flower of the glorie of his diuinitie or once derogate from the honour of his maiestie As that although he was verie maÌ„ yet not withstanding he was true God although he tooke vpon him the fourme of a seruant yet he thought it no robberie to be equall with his father Phil. 2.7 for in him remaineth all the fulnesse of the Godhead bodily Col. 2.9 And he was the brightnesse of the glorie and ingrauen fourme of the substance of God his father Heb. 1 3. As it may appeare throughout the whole historie of the Gospell whereby he is described vnto vs to be mighty indeede and in word for so first he approued himselfe to be God in his birth in that he was borne after the common order and maÌ„ner of men his mother being ouershadowed by the power of the most highest and himselfe coÌ„ceaued by the holy ghost Secondly at his inauguration consecraction after his baptisme when as by the â—iuely voice and diuine oracle from heauen he was pronounced and proclamed to be the Sonne and heire apparent of God his father Thirdly in his temptation when â—s he vanquished Sathan in a Monomachie or single combate and made him voide â—uant from him Fourthly in curing al kind of sicknesses and diseases by taking a way both the cause the effect Fiftly in know â—ng both the thoughts and harts of men as â—t appeareth ofteÌ„times in the Gospel Sixtâ—y in stilling the winde calming the sea â—nd in working other strange signes and wonders Seauenthly in his Passion when as the weakenes of his fleash was succouâ—ed and sustained by the strength of his Godhead Eightly in his Resurection in â—hat he was able to laye downe his life and to take it to him againe Ninthly in asceÌ„ding vp into Heauen for as our Sauiour in the Gospell Iohn 3. No man hath ascended vp into heauen but he that descended downe from Heauen euen the sonne of man which also is in Heauen And tenthly in sending downe the Holy Ghost his blessed spirite which proceeded as well from himselfe as from God his father Insomuch that we cannot but confesse and say with Nicodemus the Pharisie that none can doe such things as these except he came from God or except he were God himselfe without question therefore to be iustified in this place is as Athanasius in his booke De surrectione carnis explaineth it Iustitiam habere nâ—â— humano more sed diuina puritate that is to be iust and Righteous in himselfe and 〈◊〉 himselfe not according to humaine qualitie but by a diuine spirit for so signifieth this Hebrue Phrase in this place and iâ— respect of vs being allone with that which our Apostle hath 1. Col. 1.30 that he is bâ—come our righteousnesse redemption sanctification and saluation being the whole and soâ—â— scope and hope of their faith which by thâ— same spirit doe beleeue putte their truâ—â— in him not resting or relying vpoÌ„ any other meane or merrit what so euer And of this iustifiyng had not only our Sauiour Christ the testimonie of his owne spirit euen the Holy Ghost which was a witnesse vnto Iohn the Baptist wheÌ„ he descended downe vpon him invisibly in the forme of a doue Math 3.16 Which heauenly vision was a diuine oracle and siuely voice of God himselfe which the Lord caused to appeare â—nto him that when he knewe not our Saviour it might be as an infallible token to â—iscerne him from all other as he himselfe â—onfesseth Iohn 1.33.34 And I knewe â—im not but that he sente me to baptize with water he said vnto me vpon whome thou â—halt see the spirit come downe and tarrie still â—ne him that is he that baptizeth with the holy Ghost And I sawe and bare record that â—his is the sonne of God But also the spirit of â—he Saints and seruants of God which giueth â—estimony vnto themselues and their owne â—oules that our Sauiour is their Lord and God â—or so saith Paule in the person of all the electe and faithfull 1. Cor. 8.5.6 Though their â—e that are called Gods whether in HeaueÌ„ or in Earth as there be many Gods and many Lords yet vnto vs there is but one God which is the Father of whom are althings and we in him and one Lord Iesus Christ by whom are althinges and we by him againe 1. Col. 12.3 No man can say that Iesus is the Lord but by the Holy Ghost But to drawe to an Ende for this point and to make our vse of this matter we are heere taught that we should laboure to iustifie our selues both before God and man not externally by carnall and earthly thinges but internally after an heauenly and spiritual manner not with the hypocritical Ieweâ— in Esaies daies 29.13 To drawe neere vnto God with their mouth and honour him with their lippes but in hart to be farre from theâ— And with the Scribes and Pharises in our Sauiour Christs time to be serious obseruers of outward ceremonies and to be far from inward sinceritie Math. 15.8 not superstitiously with the vnfaithfull Iewes and Idolatrous Samaritans to worshippe they know not what nor ignorantly they knowe not how nor blindly they knowe not where but as the true worshippers to worshippe the father in spirit in truth for God is a spirit and they that worshippe him must worshippe him in the spirit and in trueth Iohn 4.23.24 not to