sheweth vs so great grace and fauoure and voutchsafeth to haue his kingdome in vs and whiche doth dayly deliuer and defend vs frome all false doctrine and temptacion of the diuell and finally Mat. 17 frome all euell withoute doubte in the life to come will graunte vs also euerlastingly to lyue and raigne with him without ende So that in any wise we take hede in the mean season that we loue and beleue his worde and fulfill his will To this pertaineth the sayinge of S. Paule where he saith that we are the temple of god 1 Cor. 6. And also in an other place that god lyueth dwelleth and moueth in euerye one of vs Act. 17. as it is written in the actes of the apostels Thirdely this gospell learneth vs wherefore and for what cause the holy ghost shal be sent which Christe before with so many wordes promiseth to sende for thus he saieth That Comforter The office of the holy goâ— euen the holy ghoste whom my father shall send in my name he shall teach you al thinges and bring all to your remembraunce what so euer I haue tolde you Whereoute it is euident and playne that the holy ghost is sent into the worlde to teach Now yf wee cannot know god in Christ without the holy ghost muste be presente and learne vs so muste it needes folowe that we as of our selues can do nothing Ioh. 3. in those thinges that pertayne to godlynes and saluacion And that without we are lightned of this spirit there is nothinge in vs but darkenes The fleshe is darknes Ioh. 1. as S. Iohn the Euangelist witnesseth saying The lyght shineth in the darkenes and the darkenes comprehended it not Wher is now I besech you the glory of the flesh what can oure reason and oure wisedome bringe to passe Thinke you that the holye ghoste was promised to the apostels and all goddes electe without a cause But I wolde haue the verely beleue that Christ did well perceaue and know that no mortall man coulde haue come vnto the knowledge of god then by this spirite Wherefore else wolde he haue promised and sente it Nowe for as it is expediente playne that the office of the holy ghost is to teache not part or halfe but al. Print this in thine harte that foloweth He shall bring in to your remembraunce all that I haue spoken For I heare not in this place that he shall teache anye other thinge than Christ taughte before but onlye that he shal bring into the disciples remembraunce the â—â—ataynge whâ—ch Christe had preached The holy ghoste dothe in spite Hereto pertaineth that the foresayde spirite shal be sente in Châ—istes name Moreouer yf the holy ghost shall teache no newe thinge vnto thapostels but make them meete to take and vnderstand the preachinge of the gospell who then hath giuen such power to the Romish spiritualtie to ordaine and make in the church so many traditioÌ„s of men against this text Let a christian man learne here also that the doctrine of Christ is sufficient to our saluacion as S. Peter sayd vnto Christ Thou haste the wordes of euerlasting lyfe And in no wise forget that no mortall man can vnderstande this doctrine of Christ excepte it be written in the harte of man through the holy ghost as the prophet Ieremy clerely sheweth in the 31. chapiter The peace of Christe Fourthely Christ promiseth his peace vnto hys disciples and all his elect in this gospel And there is a notable vehemeÌ„t significaâ—â—oÌ„ in this worde My peace For Christe sheweth here a difference betwene his peace the peace of the world The peace of the worlde The peace of the world thoughe it be an excellente gyft and a gift that all only cometh of god for the which accordinge to the doctrine of S. Paule a Chrâ—stiane man is bounde to praye yet notwithstanding yt is teÌ„poral not song durable And it may oft chaunce that outwardly I shal fele peace inwardly warrâ— in the conscience But it goeth not so with theim aâ—â— peace For though that it haue outwardly resistaÌ„ce and is teÌ„pted yet nowithstanding it remaineth vnmouable not due not â—uerâ—â—â—e bicause it knoweth that with Christ the prince of the world hath no â—ight in him 〈…〉 Christe that god in heauen is a merciful father 〈◊〉 him Yâ— knoweth that nothing can chauÌ„ce vnto him against the good wil of god and that persecution shal not indure for euer Ioh. 14 Finallye Act. 14. that throughe suche lyke tribulacion he shal haue a celestial entringe into glorye This peace Christ left and did giue vs. Furthermore as Christe gaue vs this peace of his great mercy and grace without any deseruing so that it is necessary that we comprehend it in our hartes with fayth For works can do nothing in this behalfe as witnesseth S. Paul saiyng Rom. 5. Bicause therfore that we are iustified by faith we haue peace with god Fiftely this gospel teacheth vs The worde of god doth comforte vs in persecucion that in persecutioÌ„ tribulacion is nothinge so suer comfortable as to be furnished armed with the word of god And for that cause Christe shewed before vnto his disciples that he shulde suffre his passion therby entre into the glory of his father saiyng And now I haue tolde you before yt come that when it is come to passe ye maye beleue Rom. 15 And in lyke manner saieth S. Paule What so euer things are written afore tyme are written for oure learninge that we thorough pacience and comfort of the scripture might haue hope Therefore in as muche as the confession and knowledg of the worde of god and the gospel cannot be brought to passe in this worlde withoute persecution seynge that the diuel is so playne an enemye and aduersarye thereof it is meete and couenience to al trewe Christiane menne to bee so instructed and armed with the worde of god that our house buylded vpon a rock do not fal in tyme of persecution stormes of temptacion Mat. 7 and great windes Whiche God graunte to vs euerye one Amen The gospell on Trinitye sonday Iohn 3. THere was a man of the pharyseis naâ—â— Nicodemus a ruler of the Iewes Ioh. 7. The same came to Iesus by nyght and sayde vnto hym Rabbi we know that tho◠〈◊〉 a teacher come from god for no man couâ—â— do suche miracles as thou doest except god were with him Iesus aunswered and lord vnto him Verely verely I say vnto the excepte a man be borne frome aboue he can not se the kyngedome of god Nicodemus sayth vnto hym how can a man be borne when he is olde can he enter into his mothers wombe and be borne again Iesus answered Ioh. 4. and. 7. Tit. 3. a Rom. 8. Verelye verely I saye vnto the Excepte a man be borne of water and of the spirite he cannot entre into the kingdome of god Ioh.
thinke that vnaduisedlye or by chaunce it might so be but rather for that cause that we shulde learne thereby that none of vs do intermedle or take vpoÌ„ vs the office of a preacher but he that is of God by lawefull meanes called thereto For the fruicte of this calling is that the worde of God be purely sincerely delyuered out as thou maiest se in Aaron Esaias Christe the Apostels and other faithfull ministers Howe often times doth Christ in the 5. Iohn 5. 6. and all other chapters of S. Iohn say Rom. 1. that he is sent from the father of heauen As we do also se in S. Paule wher he nameth him selfe the seruauÌ„t of Iesu Christ the Apostell but yet called And in contrary wise it is greate hurte and dammage amongest christian meÌ„ whan a minister not called wyll take vpon hym to declare the gospell Ier. 25. Where as the calling is false not of God there must nedes the doctrine be wronge out of course And of this thing thou hast a dredfull example in the religious persones of our time that lyue vnder the dominioÌ„ of the bishop of Rome Thei came in at the wiÌ„dowes back dores and therfore as S. Iohn saith in the 10. Ioh. 10 chap thes be theues spoilers And likewise doth not S. Paul in the Actes of the apostels speak of the same Act 10. saieÌ„g And amoÌ„gst your selues shal rise such as shal speak peruersly decline froÌ„ the right trade Here thou hast that diuelish calling of theÌ„ that teach not the right way Thou seest the fruites of this manner of callynge But Iohn that he might shewe his callynge to bee of God saide For they loked for an answere I am the voice of one that cryeth in wildernes c. As though he shulde say Ye knowe by the prophet Esay Esa 40 that one shall come before Messias to prepare his way And ye can not be ignoraunt in that that he that shal come in that place shal be called the voice of one that crieth in the wildernes Euen the verye same voyce am I. And for that cause am I sent froÌ„ God nor of my selfe do I anye thinge that I doo Nowe euen as the minister sente from God muste preache the worde of God accordinge to the example of S. Iohn so likewise muste he bee receyued and taken in the steede of God Fleshe Thirdely wee maye see in this gospell what â—he fleshe may doo that is not renewed by the spirite of God I cal the fleshe the hole nature of man which of him selfe bringeth forth none other fruictes then synne Iohn 3 as scripture saieth in the 3. chapter of Iohn That that is conceiued and borne of fleshe is flesh Of this thinge thou haste heere a goodly example There came to Iohn that passed all other of the Iewes in learnynge and behauioure and they had herde who sente him to preach and baptise and that of the prophete that with them was chiefest yet dyd they not vnderstande S. Iohn Whereby thou mayst perceyue that the knowledg of God and Christe oure sauioure commeth not throughe oure power and strength but by the spirite of Christe It is the gifte of God leste any man shoulde glory thereof in him selfe Thy wisedome is very foolishe before God for so scripture sayeth I wyll destroye the wisedome of the wise 1. Cor ... and cast away the vnderstandyng of the prudent If than nother wisemeÌ„ holy men preests nor leuites without the spirite of our lorde Iesu Christe canne attayne to the worde of God doughteles neither canst thou not without the grace of God be broght to beleue Fourthly S. Iohn putteth a difference betwene his baptisme the baptisme of Christ wheÌ„ he saith I baptise in water and preach penauÌ„ce The difference betwene the baptime of Iohn the baptime of Christe But Christ doth not only paptise in water but also forgeueth syn sendeth the holy ghost Mark here that S. Iohn putteth no differeÌ„ce betwen yâ— outward signe of water that he ministreth the same that Christ vseth The exteriour signe both of Christe and S. Iohn is al one for S. Iohn preacheth the worde of God and baptiseth with water as also the Apostels doo Iohn 3. But S. Iohn maketh a distinction betwene his persone and office The office of Christe and the office and person of Christe For Christ as is saide before besydes that that he preacheth and baptiseth doth also by his owne power forgeue synnes and send the holy ghoste that shal lighten and renewe our hartê which Iohn cannot doo but by his misterye And this is the cause whye he doth so greatlye commende and prayse Christe for that he is the very lambe of God that takethe awaye the synne of the worlde And likewise yt is he that was before me and shall come after me as who saieth He is more then Iohn and forgeueth synne also I am not worthy to lose the latchet of his showe Is not this the verye waye to knowe prayse and describe Christ And yet when wee are baptised wee be baptised bothe with the baptisme of Iohn and Christe also The lawe is fyrste preched that is It is necessary that that olde Adame be layed vnder feete as it is signified by that outwarde signe before Christ dothe baptise in fyer and the spirite Moreouer wee muste also come to the knowledge of synne by Iohnes preachyng And when we be brought in this wise to the knowledge of our sinne then Christe fyndeth place for the exercising of hys office to remitte synnes and geue into our hartes the holye ghoste which he will do accordyng to S. Iohnes wordes This is he that baptiseth in the holye ghoste And yt is necessarye that by faithe wee attayne that yf we will be made newe creatures The ende of this Exposition Foloweth The gospell on Christemas daye Luc. 2. ANd it chaunsed in thoâ—e dayes that there went oute a commaundemente from Augustus the emperoure that all the worlde should be taxed And this taxing was the fyrste and executed when Sitenius was liftâ—anâ—e in Syria And euerye man wente vnto his owne cuâ—e to bee taxed And Ioâ—eph also ascended from Galile oâ—re of the citie called Nazarethe into Iewry vnto 1 Re. 20 the citye of Dauyd whiche is called Bethlehem bycause he was of the house and lynage of Dauyd to be taxed with Marye his spoused wyfe which was wich chylde And it fortuned that while theye were there her tyme was come that she should be delyuered and she brought forth hee fyrst begotten sonne and wrâ—pped him in swadâ—inge clothes and laide him in a maunger bycause there was no come for them in the Inne And there were in the same region shepcherdes watchynge and kepynge theyr flocke by nyght And lo the aungel of the Lord stode harde by them and the bryghtenes of the Lorde shone round about them and they were sore afrayde
worde of God And therefore the grace of God cannot be in them To conclude As Christ is very God so by this gospel it appeareth he was very man and sent from his father into this world that we by him might enioye euerlasting life The Gospell on Newe yeares day Luc. 2. AND when the eihht day was come that the childe shulde be circumcised his name was called Iesus Gen 17 Mat. 1. Luc. 1. whiche was named of the Aungell before he was conceaued in the wombe THE EXPOSITION FYrste bycause saint Luke the Euangelyste hath so dilligently sette forthe the natiuitie of Christe Nowe he goeth about to declare what profite and commoditie it hathe brought vnto vs. That is to say that through Christ the burden and yoke of the lawe is taken away and a free harte and willing spirite is geuen vnto vs Gal. 4. Esa 44 which not constrained with the feare of paine shuld kepe the commaundementes af God and do that is iust For it is very euident and can by no meanes be denyed that seyng the law is spirituall it doth not only require outwarde workes but muche soner the inward affections of the hart No man by his own power can fulfil the lawe as S. Peter witnesseth in the Actes cap. 15. saying Whye tempte ye God laying the yoke vpon the disciples neckes which our forefathers Gala. 3. nor we were able to beare Now therefore it is necessarye other the lawe to be fulfilled or else vs to be damned as scripture saith Cursed bee euery man that abideth not in all thinges written in the booke of lawe Go to then here of this place I perceyue that the law requireth a perfectioÌ„ And again In my selfe I fele nothing whereby I may fulfil it Rom. 10 what shal I now here do Thou must by faith obteine Christe which hath for the satisfied the lawe and deliuered the from the curse thereof He is the ende of the lawe Gala. 4 as S. Paule saith In whome euery man that beleueth shal be saued And in an other place When the time was fully come God sent doune his sonne borne of a woman subdued to the lawe Abrogacion of the lawe that he shulde redeme suche as wer in daunger of the law and so we shuld be made the children of God And hereto it pertaineth that Christ suffered himselfe to be circuÌ„cised This thiÌ„g betokeneth that Christe came to fulfil the lawe for vs and to make vs free from the curse of the law that by the doctryne of the gospell he might communicate vnto vs the holy ghost that we so by him renewed myght hereafter not constrayned but frely and louingely do those thinges that God requireth of vs. And secondarely it is to be vnderstand and knowen that circumcision was a token and signe of the promise that God made vnto Abraham Signes cofirme faith yea and to his seede also as apeareth in the 17. chap. of Genesis Nother was this signe geuen that men thereby myght bee iustified but that they which shulde heare of the promise of God shulde be confirmed in faith and that the Iewes might be knowen froÌ„ thother Heythen and infideles For trewly euerye signe hath his promise whereunto it is meete that all men sticke and beleue As in the 6. chap. of Gen. it is promised to Noe that he shall not perishe by the floude And in token of that promise he had a ship which he was commaunded of God to builde And in the 9. chap. of the same also it is promised that the worlde after that shulde neuer be drowned or destroyed by floude And in token thereof God gaue vnto hym the rayn bow And in lyke case it is here God promised himselfe to be the God of Abraham and of his sede And therefore gaue vnto hym the token of circumcision wherewith he dothe confirme and certefie his faith that he shuld in no wise doubt but suerely beleue that God wolde kepe his promise But thou must so vnderstand these things that we shal receiue these promises The worde not through the outwarde signe but by the worde in the which the signe is conteined Faithe and oure faithe hath gotten it Alwaies the spiritual thing must be ioyned to the corporal internal thiÌ„gs must be added to the exteriors The outward circumcision Circumcision is nothing without the circumcision of the hart which is made by the spirite is signified by the outward circuÌ„cision And Deut. in the 10. chap. it is saide Circumcide the foreskin of your hartê Yf then the exterior circuÌ„cision did profyt the Iews it must nedê be that they theÌ„ shuld holy stick and abide in faith the coÌ„maundemeÌ„ts promises of God seing that the same exterior sign doth but confyrme strength them as thou maist see in Gedeon in the 6. chap. Iud. And in lyke manner we say of the signes of the new testament as yf when I am baptised I haue no respecte but to the water That outward dippiÌ„g in water profiteth nothiÌ„g at al The sacrament of the newe testameÌ„t Baptime But if I regard haue respect to the coÌ„maundemeÌ„ts promises of god wyth the which this water is sanctified and beleue the same so by this means am baptised wtin through the holy ghost theÌ„ trewly this baptism is very profitable vnto me Yt hath the word promise of God and is not wtout a cause called of S. Paule the fountayn of the new byrth Lykewyse when in the supper of our Lord I regard not the commaundement and promise of Christ nor come by faith to receaue yt The supper of the Lorde then the eating drinking of the sacrameÌ„t of the body blood of Christ not only profiteth me not but rather maketh to my damnacioÌ„ as S Paul speketh of such as vnworthely receiue the same And wheÌ„ I behold the coÌ„maundement word and promise of God 1 Cor 11 then doth the eatinge drinking of the sacrameÌ„t of the body blood of Christ profit me much bycause in the word I fiÌ„d remissioÌ„ of siÌ„nes in the sacrament or outward signe I find the confirmacioÌ„ of my faith And it is to be noted that christian meÌ„ in the steed of circumcision haue baptisme begonne of S. Iohn confirmed by Christ as yt apeareth in the last chap. of Mark. The baptisme of children And like as circumcision was communycate to the children so must baptism be conferred to our childreÌ„ although the phantasticall anabaptistes teach otherwise Thirdly we learn by the name that was geuen vnto Christ shewed before of the angel that in matters of faith and in such as coÌ„cern our iustyficatioÌ„ our workes merytes be of no strength before God but alonly grace mercy which God in Christ hath shewed to all the world For the name of Iesus yf thou wylt interpret yt signyfyeth a sauyoure Iesus oÌ„ly iustifieth Nor thynke thowe yt to bee a poore and
will reserue vs to euerlastinge lyfe The fowerth sonday after Easter Ioh. 16. BVt nowe I go my waye to hym that sent me and none of you aske me whether I go But bycause I haue sayd suche thynges vnto you youre hartes are full of sorowe Neuertheles I tell you the trewth it is expediente for you that I go awaye For yf I go not away that comforter wyll not come vnto you But yf I departe Ioh. 14 and .15 Act. 2. a I wyll sende hym vnto you And when he is come he will rebuke the worlde of sinne and of righteousnes and of iugement Of sinne bicause they beleue not on me Of righteousnes bycause I go to my father and ye shall se me no more Of iudgemente bycause Ioh. 12. the prince of this worlde is iudged allreadye I haue yet many thinges to saye vnto you but ye can not beare them awaye nowe Howebeit when he is come which is the spyrite of trewth he wyll leade you into all trewth He shall not speak of hym selfe but whatsoeuer he shall heare that shall he speak and he wyll shewe you thinges to come He shall glorify me for he shal receyue of myne and shal shew vnto you Mat. 11 a 11. ◠Luc. 10. Ioh. 3. Al thinges that the father hath ar myne Therefore sayd I vnto you that he shall take of mine and shewe vnto you THE EXPOSITION IN this present golspel The promise of the holy ghoste we are admonished of thre thinges Firste we haue here of the promise of the holy ghoste which Christe going to the father shulde sende vnto his disciples Moreouer what he shulde do and bringe to passe when he came It is nowe oure parte to note well this promise whiche pertayneth as well to vs as to the Apostles Faythe cowlde not be confirmed in the apostles without the vertue of the holy ghoste So lykewise the holy ghoste coulde not be sente yf Christe hadde not gonne to the father The flesh can dooe nothing but sin Here lerne that oure fleshe canne do nothing but sinne if it be not lightened through the holy ghost and that yt is nothinge but hypocrisy though we do outwardly neuer so manye good workes Luc. 18. as we maye see in the Pharisye which thanked God that he was not lyke other men Item All they that saye vnto me Mat. 7. Lorde lorde shall not entre into the kingedome of heauen but they the fulfil my fathers wyl Likewise learne this that we cannot receiue this spirite by oure good workes but by the merites of Christ as Christe sayeth here It is better for you that I go for yf I go not awaye the comforter cometh not vnto you as thoughe he wolde saye Christe giueth the holy ghoste If the infirmity of your fleshe shal be chaunged into the strenthe of the faith the holye ghoste muste needes bring that to passe in you Nowe if this holye ghost shal be geuen vnto you so muste I needes promote you ther unto and obtaine it through my deserte and benefite Wherefore it is very necessary that I suffre dye and that after my resurrection I ascend vp in to heauen that the holy ghost may visite you lighten you and leade you into all trewthe Than the same spirite shall worke and bringe to passe in you and through you that thinge that he was sent for Will you knowe what that is The holi ghoste shall rebuke the whole worlde Rom. 3. harken to He shall rebuke the worlde Here is the glorye of the fleshe the liberty of fre wyll and what so euer is mannes wisedome vtterly caste in the duste Why shuld the holye ghoste rebuke vs yf we were not worthye of rebuke They are all gon out of the waye they be all togither become vnprofitable ther is none that doth good no not one Ye as S. Iohn the baptist saide Esa 40 Mat. 3. All fleshe is as haye and all his glorye as the flowre of the medowe This semed to be rigorously inoughe and more then inoughe spoken to the bysshopes and to those gloryfiers in workes at Ierusalem and also to the papistry of oure tyme if the holye ghoste didde feare theim But he setteth nothing at all for our angre For he was sente to rebuke whiche also hee doth busily And blessed is he that is rebuked of him that by that meanes he may learne to knowe his sinnes For that done the holi ghost leadeth vs further into the faith and knowledg of god so that we being deliuered frome sin through the deseruing and merits of Christ are made the children and heires of god Why the holye ghost doeth rebuke the worlde Secondarily we maye note here wherfore for what cause the holy ghoste will rebuke the worlde Truly for sinne But you will saye Is the worlde ignoraunt that adultrye murdre thefte and suche lyke trespasses are sinne No. But they are ignoraunte that good workes without faith are sinne and that allonly vnbeliefe is the occasion of their damnacion Wherefore it is necessarye and needefull that the holy ghost come that he maye fullye learne and teache vs what sinne is Wherfore let vs considre what Christe calleth sinne Sinne is nothing but infidelitie For they do not beleue in me saieth he Here thou hearest that the greatest sinne vnder heauen is that wee do not beleue in Christ If incredulity be the greatest syn vpō earth then must it needes folow the faith is the most glorious highest thing vpō earth which no mā can deny Faith hangeth on Christ as a faith ful man knoweth that he is saued by Christ so surely doth he good works which are accepted before god for his faith as saith the prophet Thou o lord Iere. 5 lokest alōly vpō faith But incredulity trusteth in his workes Wherfore what so euer goodnes an vnfaithful mā doth outwardli it is not accepted before god for it cometh not of faith For Christ saith He that beleueth not is all ready iudged The worlde Ioh. 5. nature fleshe or reason doth not receaue nor vnderstande this wherefore it is needefull that the holye ghost come to rebuke and teache Moreouer the holy ghost shall rebuke the world of righteousnes How shall we vnderstande that The worlde and reason adscribeth righteousnes to oure workes and both thinke and iudge that righteousnes cometh of mennes workes outewardelye done as the Pharisie boasted himselfe to bee righteous But euer this chaunseth so Luc. 18. that they that wyll mayntaine they re owne righteousnes Rom. 10 bee not subiecte vnto the righteousnes of God Therefore yt is necessarye that the holy ghoste teache shew vs what manner of iustice that is that pleaseth god Frome whence iustice cometh The iustice that pleaseth god procedeth hereoute that I beleue that Christe wente to the Father that is as muche to saye That I beleue that he died for me that he rose and ascended vnto heauen
for to send me and all his elect his holy ghost to open vs the filthines of our workes and to instructe vs in the knowledge of god Beholde thus the holy ghost shal learn vs the rightousnes of faith Furthermore Iudgement the holy ghost shal rebuke the worlde of iudgement for as much as they iudge not right in thinges pertaininge to righteousnes and saluacion Which thou shalte vnderstande on this wise The diuell sinne deathe hell are constrained to giue place vnto Christe and his worde for by hym they be ouercome But how doth the world knowe this Truly the world euer regardeth workes and euer suffereth the diuell to blinde them so that thei know not nor yet can deuide nor separate the righteousnes of faith from the worldes righteousnes And so remaineth Christ the stone that menne shall stumble at Luc. 2. 1 Pet. 2. and a signe which shal be spokeÌ„ against For the thing which we shuld adscribe vnto Christ that is to saye whereas we shulde confesse that the prince of this world is iudged through Christ and his worde we adscribe yt vnto our righteousnes For the whych cause yt is needefull that the holye ghost do rebuke vs wherby we may learne to iudg right And here hast thou nowe the righte cause why the holy ghoste shall rebuke the worlde Thirdly here is to be noted that Christ sheweth vs here the infirmitie of the apostles saying The weakenes of the apostles I haue yet muche to saye vnto you but yee can not nowe beare it awaye That is as muche to saye Yf I shuld make many words with you of incredulity of righteousnes and of iudgement and of my spirituall kingdome that after my resurrection I shall entre into you colde not vnderstande it nor comprehend it for bicause you are yet carnall and fleshly and my spirite is not as yet confirmed in you For they that shall vnderstand and geue fayth and credence vnto my doctrine the spirite must worke inwardly in theÌ„ with the outward word that shall be expressed with the mouth Mat. 3. or els that sede shall not fal vpon a fruictefull grounde or so that yt shal be other troden of men or else deuoured and eaten of the birdes of the ayer Wherfore it is needefull that the holy ghoste come and when he cometh he shall leade you into all trewthe The gospel is the truthe The gospell is a doctrine of Christe whole and sounde which doth not alloÌ„ly teache the outward honesty but sheweth also the righteousnes of the harte inwardly wherefore it is called in the scripture the trewth The doctrine of men bee lyes And contrary wise the doctrine of men teacheth hypocrisy fynallye neither vnderstandeth nor teacheth any thing of the righteousnes of the hart Wherfore this doctrine and also the doctoures and teachers thereof are called false and lyars as yt is written in the Psalme Ther is no truth in the their mouth Psal 5. that is ther is no suer and certaine thing amongst theim And againe thou shalt lose and destroye all those that speake lies Now seing that the holy ghost shall leade vs into all truth and not into lyes Let euery christian man gesse in his mynd whether the fathers and the counsels haue had the holy ghost whose ordinaunuces and lawes The couÌ„seiles did erre haue beene commauÌ„ded vnto the church in stede of the gospel For if they had had the holy ghoste they wold haue concluded nothing against the worde of god The holy ghost leadeth vs not into lyes but into all truth Howe goodlye haue they vsed this texte in the defence of mans traditions Seinge the holy ghoste teacheth none other thing then that christ taught Further he teacheth onlye the Apostles and the elect of god to perceaue and receaue the doctrine of Christ which of our selues we cannot vnderstand If they hadde eies they mighte perceaue that the plaine texte reciteth the same He saith He shal not speake of him selfe but that he hath heard he shall speake Item He shall glorifie me for he shall receaue of mine and shew it you Briefely Christ speaketh here of the infirmitie and weaknes of his disciples which shuld be strengthed comforted by the holy ghost is to be vnderstand of vs euery one Mat. 7. and 21. c Luc. 11. Iacob 1. Ioh. 14 and 15. b 1 Ioh. 3 and 5. c The fyfte sonday after Easter Ioh. 16. VErely verely I say vnto you Whatsoeuer ye shall aske the father in my name he wil geue it you Hytherto haue ye asked nothyng in my name Aske ye shall receiue that your ioye may be full These thinges haue I spoken vnto you by prouerbes The tyme wyl come when I shall no more speake to you by prouerbs but I shall shewe you plainly from my father At that day shall yee aske in my name And I saye vnto you Mat. 13 that I wyl speak vnto my father for you For the father himselfe loued you bicause ye loued me haue beleued that I came out froÌ„ god I weÌ„t out froÌ„ the father and came into the world Againe I leaue the worlde go to the father Ioh. 20 Hys disciples said vnto him Lo nowtalkest thou plainlye and speakest no prouerbe Nowe are we suer thou knowest all thinges Ioh. 21 and nedest not that any man shuld aske the any question Therfore â—eleue we that thou camest from God THE EXPOSITION IN the first part of this gospel With promyse and commaundement we ar called vnto prayer we haue a commaundement and a promise wherby we ar allured and entised to praier And truly forasmuch as in all trouble and misery wherwith a christian man is oppressed ther is no greater comfort here preseÌ„t in this world theÌ„ with continual daily praier to open shew our necessity vnto god Wherfore it is very necessary that we do note print in our harts this gospel wherby we may be the more inflamed stirred to praier Who wold reiect and despise praier as a thing not necessary seinge that it is here in this gospell so diligently and highly commended and commaunded to vs of Christe Aske saith he and you shall receaue This commaundemente of Christ bindeth vs aswell as the firste commaundement in the fyrst table of Moyses And this to be trewe wee maye more euidente and playne see in an other place where Christe sayeth Luc. 18. that wee oughte alwayes to praye and not to bee wery Here diligentely note that he saith we ought alwayes to praye Therefore as we throughe a syngular and speciall commaundement of god are egged and entysed to praye so lykewise this presente gospell allurethe vs therevnto throughe a greate and excellente promise Here is promised to vs which be Christian men that oure prayer shall not be in vayne but shal be suer to be heard Wherfore else wolde he confirme and binde this promise with an other Verely verely I saye vnto
and not vnto the worlde Iesus aunswered and sayde vnto him If a man loue me he wyll keepe my saiynges and my father wyll loue hym and we wyll come vnto hym and dwell with him He that loueth me not keepeth not my sayinges And the worde which ye heare is not myne but the fathers which sente me These thinges haue I spoken vnto you beeynge yet present wythe you But the comforter whyche is the hollye ghoste Ioh. 15. and .16 Act. 2. whome my father wyll sende in my name hee shall teache you all thynges and bringe all things to your remembraunce whatsoeuer I haue sayde vnto you Peace I leaue with you my peace I geue vnto you Not as the world geueth geue I vnto you Let not your hartes be greued neyther feare Ye haue hearde howe I sayde vnto you I go and come againe vnto you Yf ye loued me ye wolde verely reioyse bicause I sayde I go vnto the father For the father is greater then I Ioh. 13 and 16. And nowe haue I shewed you before it come that when it is come to passe ye might beleue Hereafter wyll I not talke many wordes vnto you For the prince of this worlde cometh and Ioh. 12. and .16 hath nought in me But that the worlde maye knowe that I loue the father And as the father gaue me commaundemente euen so do I. THE EXPOSITION THe apostels were euer of that mynd The ignorauÌ„ce of the flesh before the holy ghost was confirmed in them that the kingedome of Christe shulde haue ben temporall and wordly wherin he shuld haue mightely raigned as in times paste did Dauid and Salomon Truly when Iudas not the Iscariot according to this saiyng did aske Christ in his laste supper Lorde what is the cause then that thou wilt shew thy selfe vnto vs not vnto the world Christ did lead him with the other disciples away from this hope and trusting of a temporall kingedome to those thinges that were more necessary which was the fulfillyng of his word And therfore he doth teache in this gospell Fyrste of all hee teachethe heere what the frute of oure loue towarde god is whiche muste needes flowe oute of the harte and cannot stande without faith For how can I loue him Loue towards God of whome I hope and loke for no goodnes For in that I loke for goodnes of Christe that I hope and truste in him and set al my consolacion and comforte in him that faith I say oÌ„ly bringeth to passe which receiueth the worde and thereby knoweth that the father wyll be knowen and glorified in this Christe alone Ioh. 1. And that is the meaninge of this sentence Who so euer beleueth not that he receiueth of his fulnes that by Christe he hathe a mercifull father in heauen and remission of sinnes righteousnes and saluacioÌ„ moreouer that it is God through Christ that keepeth vs and defendeth vs frome the ieopardyes and periles of this worlde hee loueth not Christe but rather his owne propre workes righteousnes and wisedome Moreouer where Christ is neither loued nor knowen there of a suertye is his worde neither obserued nor kepte And contrarye wise Where the same mercifull father with all his benefites done vnto vs is knowen and all oure hope caste in hym by Christ yt is not possible but that there shal be trewe loue towardes Christ Trewe loue wylleth that god willeth lyueth accordinge to his godlye wyll hath greate delyte and pleasure to heare what god desireth of vs and when he heareth it he fulfilleth it in worke And suche faith and loue dyd Moyses require of the people of Israell Deut. 6. saying Heare o Israell the lord our God is one lord onely and thou shalt loue the lord thy god with al thy hart with al thy soule c. Faythe Chieffely here note that Moyses as a lawe gyuer requireth faith and hope of the harte towarde the onlye god that he is the same that kepeth and preserueth the people and wil be to vs a mercifull father And after that he requireth loue towardes god though he cannot giue it by the lawe that we shuld loue god with all our hart with all our soule with all our might And on this wise Moyses draweth vs from all creature and directeth vs to god only Moreouer he desireth such maner of loue Loue towardes God that not constrained but frely and volutarily shal serue god and keepe his commaundementes and fulfyll his wil as the nature of loue is Which more plainly we find in the gospel Mat. 13 that the seed that fell in a good grouÌ„d gaue frute c. Here thou hearest that the word of god taken with the hart through preaching bringeth forth frute By the worde we receiue faith from faith cometh loue toward god our neighboure of loue cometh the fulfilling of godê coÌ„maundemeÌ„ts Finally Faith loue bring a godly a christian coÌ„uersacion lyfe Wherefore Christ in the gospell of this day constraineth no maÌ„ by the law but exhorteth them to faith and loue as they that willyngly wolde kepe his word and fulfyll his comaundment accordinge to sainte Paules saiyng 1. Tim. 1 howe that the lawe is noâ— gâ—uen vnto the righteous but vnto the vngodly disobedient and sinners Secondaryly this gospell teacheth The kiÌ„gdome of god ioin the harts of the faithfull wher Christ will haue his kingedome and dominioÌ„ namely in the harts of the faithfull Likewise he promiseth vs here not onli that if we shew this loue outwardly with the word that the father shal loue vs but also more greater and more excellent thinges that is to saue â–ª that he with the father and the vertue of the holy ghost wyll come vnto vs. O comforte O grace It was out dewty to 〈◊〉 vnto him seing that our nature is so corrupte and wanteth so muche ameÌ„demente But behold God wil come vnto vs. so mercifull is our god that he preuenteth vs and promiseth to come vnto vs by Christ And what will he do with vs He wyll make hym a dwellinge place with vs. If wee considre the disposition of oure nature and firste natiuity we shall fynde that our harte is the dwellyng place of the diuell Which alas is to trewe in so much that S. Paul saith Ephe. 2. that naturally we were the childreÌ„ of wrath euen as well as other And for this originall sinne that is grafte in vs god by right might condempne vs wretched creatures But yet considre how mercifully goodly he handleth vs which not all only forgiueth vs our originall and actuall sinne as they call it so mercifully through Christ but also he geueth vnto vs Christ himselfe And so he giueth him vnto vs that he with him voutchsafeth to dwell in vs whereby Satan is expulsed and driuen away 1 Cor. 6. and our hartes made the dwelling place and temple of the holy ghoste He now that here in this worlde
why should your heartes be troubled You beleue in God well beleue also in me for though it shal so come to passe that I shal be betrayed to the Iewes I shal suffre be crucifyed and dye yea and furthermore it shal be nedeful that my deuine nature my strength and power be for a tyme hyd secrete vnder the crosse yet neuerthelesse I am in deede God of on and the sam substance with the father wherfore let neuer suche perturbacion in any wyse bee heard of among you for why my crosse shall not come but to the great aduantage and welfare both of you and also of all the worlde For doubtles this is a truth Many maÌ„sions in the fathers kyngdome that in my fathers house there are many mansions wher into he wyl receiue his seruauntes kepe theim also be glorifyed in them Furthermore both you and all the lecte are already predestinate vnto those mansions that is vnto eternall life NotwithstaÌ„diÌ„g as yet those mansioÌ„s are not perfect nor prepared as they must bee But if you wyll knowe howe they must bee prepared and made ready Marke my saiyng It is necessary that by my passion and my death I should fyrst abolishe and take away the kyngdome of death and synne Then that I should go vnto my father and receyue that my kyngdome whiche shall contynue for euer euen for this cause that I may the more better gouerne mayntayne and defend in that my kyngdome all that are my disciples Neither thinke you that I shal take this kyngdom to myne owne commodite onely for truely I wyll returne vnto you by my woorde and holy spirit and I wyl take you vnto my selfe that where I am you also may bee Ma. 10 I wyll not leaue you Orphalynges I loue you more dearlyer then to leaue you among so many Wolfes persecutyng you for my woorde sake onely bee you of a good comfort be nothyng afrayde Neither let this my passion that shal chance seme so great a meruayle vnto you Yea if ye wyl be my disciples knowe you assuredly that you must abyde lyke chance and fortune with me as I abyde Now what nedeth many wordes To go to the father to receyue the kyngdome You haue alredy hearde whether I must go that is vnto my father to receyue there my kyngdome You also know the way vnto my father so that in this matter there nedeth not many woordes Beholde after this maner Christ comforteth his Apostles against the slaunder of the crosse that shuld come and stablysheth them tellyng that his death and passion shuld be the perfect preparyng of those dwellyng places wherinto they should be receiued yea and also that all their saluacion ought to be fyxed in the same his mooste blessed death and passion Weakenesse and ignorance of man Secondarily here are set out two examples that is of the ignorance and weakenes of the Apostles For when Christe had sayd Whether I go you knowe and you knowe the way Sainct Thomas by and by sayd Lorde we knowe not whether thou goest and howe may we knowe the way But if one of these muste bee a lyer truely Thomas shal be the lyer and not Christ For had they not heard Christ often tymes say Mat 20 The sonne of man shal be betrayed to the princes of the priestes and Scribes and they shal coÌ„dempne him to death and deliuer him to the Heathen to be scorned scourged and crucified the thyrd day he shall ryse againe Furthermore were they vtterly ignoraunt of these thynges without knowlege when they sayd Lorde Ihon. 6 vnto whoÌ„ shal we go thou hast the woordes of eternal life and wee do beleue and we haue knowen that thou art the same Christ the sonne of the liuyng God Doubtles wee fynde here in theim a fayth but yet it hath this vnperfectnes that this faith as yet was not coÌ„firmed by the holy ghost nor yet tryed by any persecucion Euen so doth Philip also when Christ sayd If you knewe me doubtles you should knowe my father also c. Philip sayd Lord shewe vs the father and it suffiseth to vs. What meaneth this Would Philyp also then see the father with his corporall eyes or would he none otherwyse holde himselfe contented Suffiseth it not that Christ had sayd before vnto him If you had knowen me surely you should haue knowe my father also Verely in this matter appertainyng to the knowledge of God al men haue one affection neither can they do any other wyse Verely wee are blynde in this cause touchyng God We are blynd in maâ—ters of fayth Ioh. 3. and his honor except we be lightned by the holy gost and coÌ„forted in fayth approued by the crosse For that whiche is borne of the fleshe it is fleshe and it hath annexed and knyt to it selfe incredulitee and ignoraunce as examples through the scripture do euidently proue and as in this gospel also we may see it playnely set furth in thse Apostles Thyrdly wee shal nowe come to the answere geuen vnto the Apostle sainct Thomas whiche also we wyll wey diligeÌ„tly consider for in it is propouÌ„ded vnto vs the excedyng great goodnes mercy of Christ For though as yet thei wer rude ignorant in the matter of fayth yet Christ forsoke them not but in this his godly and most excellent answere so intreateth them that it may very well be perceiued that he desyred nothing so much as to procure their helth to bryng them vnto the knowlege of fayth Nowe what answere gaue he to them Christ is the way I am the way the truth and the life O worthy and excellent sentence worthy to be written eueÌ„ with golden letters in the heartes of all men But it is to be lamented that it hath so long tyme lyen despysed neglected and that so fewe haue in heartes apprehended and vnderstande it Mens wayes I pray you howe many wayes before tymes hath theyr been whereby we haue interprysed to obtayne eternal lyfe Surely I thynke in numerable For loke howe many heades so many wayes were inuented of our awne braynes to come vnto iustice eternal lyfe But these wayes in dede if they were conferred and iudged by the woorde of God were nothyng els but wrong pathes and false wayes out of the true waye whiche led vs not vnto eternal lyfe but to perpetuall condempnacion of death not vnto heauen but vnto hell in dede And these are the wayes that the Wyse man spake of saiyng Pro. 12. The waye of a foole is straight in his owne eyes But what sayth Christ to this Forsoth he sayth that he onely is the waye as he is in very deede and without doubt For by him we haue remission of sinnes righteousnes and eternal health and a free entraunce in vnto the father Neither is any man admytted vnto the fathers presence by any other mediatour or meane but by this Christe onely And he that wyll not
Christ that Iudas shuld betray him and deliuer him into the handes of the Iewes Surely no man But he beinge very god that searcheth the hertes raines of al men knew it neither nedeth he any man to shewe him suche things Now that hys clemency goodnes long suffering in all thinges might appeare therfore he handleth him that shuld betray him with such mercy friendly or familiare dealing calleth him vnto penance after that fashion that he vtereth him not by name but onlye with his worde toucheth his conscience Called not hee him sufficiently vnto repentaunce when hee sayde vnto him Woo to that manne by whome the sonne of man is betrayed It had been better for that man that he had neuer been borne Doubtles whom so great mercy of Christ as in this place is shewed vnto the traytour also offered vnto him prouoketh not vnto repentance fayth surely I say that man must nedes haue an indurate blinded hert as had Iudas For Christ could hādle him no better nor with more mercyful kyndnes Rom. 2. This great paciēce of god and Christ cōsidered S. Paule saiyng Dyspisest thou the ryches of his goodnes paciēce lōg sufferyng Knowest thou not that the louyng kyndnes of God leadeth the to repentance Of this now it foloweth that not Christ but we our selues are the cause of our own destruction Osee 13 as the prophet Oseas wytnesseth saiyng O Israel thy distruccion cōmeth of thy self But Christ offereth vnto vs grace and his spirite yea that very liberally in many places of the gospel Therfore whosoeuer now wyl not do penance that mā must nedes fal into like daunger with the Iewes which would not knowe the tyme of theyr visitacion Iudas heard what he ought to haue done what doubtles should folow vpō that his betraiyng and what rewarde he might surely trust vnto except he forsoke that euil mischeuous enterpryse that he had taken in hand But dyd he repent or dyd this any thyng moue him Naye forsoth But as the serpent stoppeth his eares that he heare not the voyce of the enchanter Iudas an ensāple to the impenitent euen so Iudas stoppeth his eares shut out al the admonicions of Christ Wherfore it came to passe that by his own sinne he is dāpned perpetually And also he is set furth as a synguler ensāple to all that are impenitēt But the God of mercy and father of our Lorde Iesus Christ vouchesafe of his great and tender mercyful goodnes to kepe and preserue vs al from suche impenitent heartes and desperate myndes Secondarily after that Christ with suche frendly wordes although in vaine had called Iudas to repentance and with his welbeloued Apostles had eaten that Easter lambe he ordained and instituted the remembraunce and commemoracion of our redempcion whiche here in this place of the newe testamēt is aswel expressed and declared by figures figuratiue speaches as it was in the olde testamēt For as the pure Paschal lambe without spotte The paschal lābe signified Christ The effusion of the lambes bloud signified the effusion of Christes bloud And the saluacion of the children of Israel frō temporal death by the Lambes bloud signifyed oure saluacion from eternal death by Christes bloud And as almightie God passyng through Egypt kylled all the Egiptians heyres in euery house and left not one aliue neuerthelesse he passed by the children of Israels houses where he sawe the Lambes bloud vpon the doores and hurted none of them but saued them al by the meanes of the Lambes bloud so likewyse at the last iudgement of the whole worlde none shall be passed ouer and saued but that shall be founde marked with the bloud of that moste pure and immaculate lambe Iesus Christ And for asmuch as the sheddyng of that lambes bloud was a token and figure of the sheddyng of Christes bloud then to come The lordes supper and forasmuche also as all the sacramentes and figures of the olde testament ceassed and had an ende in Christe lest by our great vnkyndnes we shuld peraduēture be forgetfull of the great benefite of Christ therfore at his last supper when he toke his leaue of his Apostles to depart out of the world he did make a newe wylle testament wherin he bequeathed vnto vs cleane remission of all our synnes and the euerlastyng inheritaunce of heauen And the same he confirmed the next day with his owne bloud and death And lest we should forget the same he ordayned not a yerely memorye as the Paschal Lambe was eatē but ones euery yere out a dayly remembrance he ordained therof in bread wyne sanctified dedicated to that purpose Mat. 26 saiyng This is my body This cuppe is my bloud whiche is shed for the remission of synnes Do this in the remembraunce of me Admonishyng vs by these woordes spoken at the makyng of his last wyll and testament at his departyng out of the worlde because thei should be the better remembred that whensoeuer wee do eate the bread in his holy supper drinke of that cuppe wee should remembre how muche Christ hath done for vs and howe he dyed for oure sakes Therfore sayth sainct Paule 1 Cor. 11 As oftē as you shal eate of this bread and drynke the cuppe you shall shewe furth the Lordes death vntyll he come And forasmuche as this holy bread broken and the wyne deuided do represent vnto vs the death of Christe nowe passed as the killyng of the Paschal Lambe did represent the same yet to come therfore our sauiour Christ vsed thesame maner of speche of the bread wyne as God before vsed of the Paschal lambe For as in the olde testament God sayd Exo. 12. This is the Lordes Passeby or Passeouer euen so sayth Christ in the newe testament This is my body Ma. 26 This is my bloud But in the old mistery and sacrament the Lambe was not the Lordes very Passeouer or passyng by but it was a figure whiche represented his passyng by So likewise in the newe testament the bread and wyne bee not Christes very body and bloud but they be figures whiche by Christes institucion bee vnto the godly receiuers therof sacramentes tokens significacions and represētacions of his very fleshe bloud instructyng their fayth that as the bread and wyne feede theim corporally and continue this temporal life so the very fleshe bloud of Christ feedeth theim spiritually geueth them euerlastyng life For vnto the faythful Christ is at his owne holy table present with his mightie spirite and grace and is of them more fruitfully receyued than if corporally they should receiue him bodily presēt And therfore they that shal worthely come to this Goddes borde muste after due trial of themselues consider fyrst who ordained this table also what meate and drynke they shall haue that come thereto and howe they ought to behaue them selues thereat He that prepared the table is Christ himselfe The
come by these and many mo sectes Furthermore this slaunder is against loue as when I wyll not obey the Magistrate I will not do and paye as other men doo and paye neither beare the common charges as other beare but I wyll be cleane without lawe and haue a singuler prerogatiue afore al other Of this slaunder Christe hym selfe saithe to Peter Mat. â—7 Leaste we shoulde bee a slaunder vnto them go to the sea and cast thy hooke and that fyshe which firste commeth take him vppe open his mouthe and thou shalte fynde a grote take it oute and giue it them for the and me Nowe withoute doubt these slanders shall continue in the worlde vnto the end And especiall the slaunderers of doctrine shall bee both greuous and vehemente But what remedye againste this slaunder Spiritually are the handes and feete cut of I muste cut of that whiche woulde offende me be it either foot hande or eyes that is I must continue in the worde nothing consyderyng what shall chaunce euen thoughe father or mother brother or syster wyfe or children kinne or affinytye monye or ryches woulde plucke me frome it yet muste I sette more by the woorde then by all these For better yt is that I forsake all thynges be they neuer so deere and precious in thys worlde and to bee saued afore god then to haue all menne my friendes and be separated from god And seeynge that god wyll so extremelye punyshe theym that rayse suche slaunders what thynke yee shall come to suche as for those slaunders leaue and forsake the trueth Doubtlesse hee shall punishe theym both alyke Fourthly here is a general admonicion vnto al men that they dispyse none of these lytleones that are dead to the worlde poore in spirit and knyt together one in Christ Yea there is also assygned a cause why they shuld beware of hurtyng them The lytle ones wherfore they are not to be offended Psal 19 For their Angels sayth Christ in heauen alway see the face of my father whiche is in heauen Surely without doubt if God be so mercyful to his seruauntes that he hath appointed Angels vnto this ministery to kepe and defende them doubtles then this wyll please him but a lytle if they be dispised persecuted troubled troden vnder foote For surely the Lord is as careful for them as if these thinges were done vnto himselfe And furthermore he must nedes be discoÌ„tented to se them euil entreated for whose sake he came into this worlde and shedde his precious bloud I pray you who can thynke otherwyse in this behalfe Shall it not prouoke his anger that wee dispyse those whoÌ„ he hath redemed with his death and precious bloud shed For if that lost shepe be so deare to him and he so entyrely loued it that he left nyntye and nyne in the wyldernes and ceassed not seekyng tyll he had founde it why should wee then either persecute or trouble that sheepe Surely he may suffre it but without doubt he wyl not leaue it vnpunished Furthermore he sayth It is not his fathers wyll that one of these lytleones should peryshe Are not these strong reasons that might well refrayne vs from persecutyng of our christian brethren Theyr angels sayth Christe whiche must serue them euer see the face of my father Trueth it is that I wyll be their sauior and my fathers wyll is that they should not perishe Nowe if these wordes wyll not moue vs surely I knowe not what should moue vs to learne to loue christian men and not to despyse theim But commonly it so chaunseth that these poore lytle ones of Christ haue euermore persecucion then fauour in this worlde Wherfore I beseche God graunt vs grace to perseuer in his fayth and paciently for his names sake to suffre persecucion vnto th ende through Christ our Lord. Amen The gospel on sainct Lukes day the EuaÌ„gelist ye shall fynde after Alhalowen day The gospel on sainct Symon and Iudes day Ihon. 15. Greater loue hath no maÌ„ then this that a man bestow his life for his frendes Ye are my frendes if ye do whatsoeuer I coÌ„maunde you Hencefurth call I you not seruauntes for the seruaunt knoweth not what his lorde doth But you haue I called frendes For all thynges that I haue heard of my father haue I opened to you Ye haue not chosen me but I haue chosen you and ordayned you to go and bryng furth fruite and that your fruite should remayne that whatsoeuer ye aske of the father in my name he may geue it you THE EXPOSITION CHrist gaue his disciples this coÌ„maundemeÌ„t of brotherly loue after that last supper when he now knewe the tyme of his passion at hand that immediatly he shuld be taken away froÌ„ them Surely this is an vndoubted truth that there is besydes fayth no woorke in the worlde nor none can be that shal be acceptable vnto God saue onely charitee and loue of my neighbour of the whiche Christ speaketh in this Gospel Or els why should Christ with so great seueritee and earnest admonicion in that his last sermon that euer he made Christes coÌ„maundement of charitee haue geuen and inculcate this precepte of charitee And here note two thynges Fyrst that Christ gaue this precept and not Moses For if it were Moses precept it shuld be a precept as the other preceptes were in the lawe whiche in dede taught coÌ„maunded what should be done and what should bee lefte vndone but thei gaue not the spirit wherby it might be done with free heart and courage But Christ doth not here so but as he sheweth what is necessary to be done euen so he also geueth the spirit that we may be able to do those thinges that he hath coÌ„maunded And this is the onely cause why he him selfe sayth of his preceptes My yoke is swete my burthen light And sainct Ihon in his Epistle Canonical saith His coÌ„maundementes are not heauy Wherefore these woorkes of loue are not hypocrites workes like as the workes of the lawe were whiche the Iewes did without spirit but whatsoeuer a Christian doth in this behalfe he doth it with an whole heart 1 Co. 14 euen as sainct Paule sayth Charitee seketh not the thyng that is her owne For why A christian knoweth that Christe requireth not onely true fayth that worshippeth the father in spirit and truth but also he requireth an vnfayned loue Further note that this loue spryngeth not of her selfe but it spryngeth furth of fayth so that whersoeuer there is no fayth there can neuer bee any true loue Fayth Loue. Fayth heareth the woorde of God taketh holde vpon those thynges that the same worde promyseth in the merytes of Christe and so obtayneth without any merites of workes only of mere grace and mercy remission of synnes righteousnes eternal life Nowe if any maÌ„ wyl in this cause of iustifycacion admyxt the myre of his owne workes he goth cleane out of the way