Sermon XIX
WHEREIN IS TAUGHT HOW THE FAITHFUL OUGHT TO REJOICE IN GOD, AND LET THEIR PATIENT MIND BE KNOWN
UNTO MEN
Phillippians 4:4–7. Rejoice in the Lord alway: and again I say, Rejoice, &c.
THIS text indeed is but short, nevertheless it doth most plentifully abound with right Christian doctrine, instructing first how we ought to behave ourselves toward God, secondly, how toward our neighbours, saying, first, "Rejoice in the Lord alway." This joy is a fruit of faith, most certainly following it as St. Paul witnesseth, Gal. 5:22, where he saith, "But the fruit of the Spirit is love, joy, peace, long suffering, gentleness, goodness, faith, meekness, temperance: against such there is no law." Neither can it be, that that heart should rejoice in the Lord, which hath not yet believed in him. Whereupon it cometh to pass, that where no faith is, there can be nothing but fear, trembling, horror, and sadness, as often as such either remember God, or hear him named, yea, hatred and enmity of God remaineth in such hearts, the cause whereof is, for that the heart void of faith, findeth itself defiled with sins, whereby it doubteth not but that it hath deserved the vengeance of God, that sins cannot be but hated of God, which is just, and so when it doth not believe that God will be merciful and favourable unto it, how can it not but detest all memory of him? so far is it off that it can rejoice in the Lord, the revenger of sins.
These two things, the knowledge of sin, and the vengeance of God prepared for sins, are in the heart of the unbeliever, which heart as it is unbelieving so hath it no hope of pardon, and therefore what other thing can these things work in it, but cause it to be troubled, cast down, always fearful, and greatly terrified, and to think that the vengeance of God doth every moment hang over it, that so that may be verified, which Solomon saith: "The ungodly fleeth when no man pursueth him." And that which is said, Deut. 28:65, "The Lord shall give thee a trembling heart, and thy life shall hang in doubt before
thee." If a man will much persuade such a heart, to have joy in the Lord, he shall do even as if he persuaded the water that it should burn like unto the fire, for it can taste none of this joy, it always feeleth in conscience, that the revenging hand of God is heavy upon it. Whereupon the prophet saith, Psalm 32:11, "Be glad in the Lord, and rejoice, ye righteous: and shout for joy, all ye that are upright in heart." For this joy in the Lord cannot be but in the righteous and them that are upright in heart; and therefore it is manifest, that this part of scripture was written not for sinners, but to the righteous and saints. Sinners must first be showed how they may be delivered from sins, and may obtain God to be favourable unto them, which when they have learned and so obtained, it followeth, that they do of their own accord rejoice in the Lord, being delivered from remorse of conscience. But if any demand, how one may be delivered from remorse of conscience, and have God merciful unto him, that is declared before at large, and shall be hereafter copiously spoken of. He which seeketh to have a free and glad conscience, and God gentle and favourable, let him not begin at his own works, as the deceitful Papists teach, only tormenting consciences, and increasing the wrath of God, but let him despair of himself and of all his own works, let him embrace God in Christ, having a sure faith in the gospel, that he shall receive whatsoever it promiseth. But the gospel promiseth that Christ is given unto us, that he may take away our sins, and be our High Priest, Mediator, and Advocate before God, that so we may nothing doubt but that our sins through Christ only and his works are forgiven us, and that we are reconciled to God, and that by this means our conscience is delivered and comforted.
When such a faith possesseth the heart, and the gospel is so received indeed, then God appeareth sweet and altogether loving, neither feeleth the heart anything but the favour and grace of God, it standeth with a strong and bold confidence, it feareth not lest any evil cometh unto it, it being quiet from all fear of vengeance and displeasure, is merry and glad of so incomparable grace and goodness of God given unto it freely and most abundantly in Christ. Wherefore there must needs forthwith proceed from such a love,
faith, joy, peace, gladness, giving of thanks, praise, and a certain marvellous delight in God, as in a most dear and favourable father, which dealeth so fatherly with us, and poureth forth his gifts so plentifully and in so great a measure, upon them that do not deserve them. Behold of such joy, St. Paul speaketh here, which truly where it is, there can be no place for sin, or fear of death or hell, yea, nothing is there but a joyful, quiet, and omnipotent trust in God, and in his favour. Wherefore it is called joy in the Lord, not in gold or silver, gluttony or drunkenness, delicates or singing, health, knowledge, wisdom, power, glory, friendship, favour, no nor in good works, holiness, or whatsoever is without God. Of these thou shalt take but a deceitful and vain joy, which cannot pierce the heart, or enter unto the bottom thereof, whereof thou mayest rightly say that which is wont to be spoken as a proverb among the Germans; This man rejoiceth, but he feeleth not any joy in his heart.
There is one full and perfect joy, which the believers take of and in the Lord, which is nothing else than to commit themselves unto him, and of him alone to rejoice, trust, and presume, as a most favourable and loving father. Whatsoever joy is not after this sort, the Lord doth contemn and reject it, whereof Jeremiah speaketh, 9:23, "Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches. But let him that glorieth, glory in this, that he understandeth and knoweth me." And St. Paul saith, "Let him that rejoiceth rejoice in the Lord." He addeth, that we must rejoice always, where he toucheth them, which only half the time do rejoice in the Lord and praise him; that is, when all things fall out according to their desire, but when adversity cometh, they change joy with sadness and sorrow, of whom the 48th Psalm speaketh, "So long as thou dost well unto him he will speak good of thee." But the prophet himself saith, not so: "I will bless the Lord at all times: his praise shall continually be in my mouth," Psalm 34:1. And he hath just cause so to do, for who shall hurt him, unto whom God is merciful; surely sin shall not hurt him, neither death nor hell; wherefore the prophet saith in another place: "Yea, though I walk through the valley of the shadow of death, I will fear no evil," Psalm
23:4: and Paul saith, Rom. 8:25, "Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord." "Again I say, rejoice." This repetition of the apostle confirmeth his exhortation, and truly not without a cause, forasmuch as we live in the midst of sins, and therefore in the midst of tribulation, both which do move us unto sadness and heaviness. Wherefore the apostle purposing to comfort us against these, exhorteth us that we should always rejoice in the Lord, although we sometimes fall into sins. For it is meet, the more God with his goodness exceedeth the evil of sin; so much more always to rejoice in him, when we are sorrowful because of our sins, which although by nature they bring sadness and sorrow with them, yet forasmuch as they cannot bring so much hurt, as Christ, if we believe in him, bringeth profit and safety, joy in the Lord ought always to have the first place with us, and go far to overcome the sorrow and sadness that cometh by reason of our sins; for we must always think on that which John writeth: "If any man sin, we have an advocate with the Father Jesus Christ the righteous, and he is the propitiation for our sins," 1 John 2:1. "Let your moderation be known unto all men." He hath already taught how men ought to behave themselves toward God, namely, that they must serve him with a cheerful heart and continual joy; now he declareth in few words, how the believers ought to behave themselves toward men, saying, "Let your moderation be known unto all men." Which words are thus much in effect; be joyful toward God, always rejoicing in and of him, but toward men be of a patient mind, and pliant, applying yourselves to all, and so behaving yourselves, that ye be ready to do and suffer all things, and to yield in everything, as much as may be by any means without transgressing the commandment of God, whereby ye may approve yourselves to all men, and please all in that which is good; not only hurting none, but also taking in good worth all things of all men, interpreting aright the sayings of all men, and accepting
them in the better part, that men may plainly see you to be them unto whom all things are alike, which take in good part whatsoever betideth you, which stick in nothing, which would not disagree with any man for any cause, which be rich with the rich, poor with the poor, rejoicing with them that rejoice, weeping with them that weep; and to be brief, be made all things to all men, that all men must needs acknowledge that ye are grievous to none, but agreeable, of a patient mind, pliant, and obedient toward all in all things.
The Greek word επιεικες (epieices), which the apostle here useth, meaneth the same which signifieth in our tongue a patient and pliant mind, whereby one doth so apply and show himself indifferent to others, that he is the same to one that he is to another, applying himself indifferently to the will of all, not requiring himself to be counted for a rule, whereunto the rest ought to apply and order themselves. An old interpreter translateth it modesty, which, if thou understand it aright, and not for the only moderation and temperance of meat and apparel, as it is wont commonly to be taken, is not altogether unfitly translated, namely, if thou understand it to be a virtue; whereby one thinking modestly of himself, endeavoureth to order and apply himself unto all, according to the capacity and ability of every one, ready to permit, to take in good part, to obey, to give place, to do, to omit, to suffer all things as he shall see it will profit his neighbour, although he must suffer hindrance and loss of his substance, name, and body, thereby.
That these things may be made more plain, it shall be good to declare them by examples; St. Paul, 1 Cor. 9:20, writeth thus of himself: "And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law; to them that are without law, as without law, (being not without law to God, but under the law to Christ,) that I might gain them that are without law." Behold, thou seest here the patient and pliant mind rightly observing those things which are here commanded. For those things that he writeth of himself have this meaning; sometimes he did eat, drink, and do all things as a Jew,
although it was not necessary that he should so do; sometimes he did eat and drink with the Gentiles, and did all things as free from the law; for only faith in God, and love toward our neighbour, are necessarily required, all other things are free, so that we may freely observe them for one man's sake, and omit them for another man's sake, as we shall perceive it to be profitable to every one. Now it is contrary to this modesty or meekness, if one, having an impatient mind, trusteth to his own wit, and contendeth that one thing amongst the rest is necessary, which thou must either omit or observe, and so applying himself unto none, but contending to have all others to apply themselves unto him, he neglecteth and perverteth the softness and meekness which is here taught, yea, and the liberty of faith also; such some of the Jews were, unto whom we must give no place, even as St. Paul yielded not unto them. We see the same example commonly in Christ, but especially Matt. 12 and Mark 2, where we read that he suffered his disciples to break the sabbath, and he himself also, when the case so required, did break it; when it was otherwise, he did keep it, whereof he gave this reason: "The Son of man is Lord even of the sabbath." Which is as much as to say the sabbath is free, that thou mayest break it for one man's sake and advantage, and for the sake and advantage of another thou mayest keep it; so Paul caused Timothy to be circumcised because of the Jews, for that they thought that it was of importance to their salvation; again, he would not have Titus circumcised, because certain Jews did unjustly urge it, so that the circumcision of Titus would have been rather a confirmation of error unto them, than have profited them anything. Paul therefore would keep circumcision free, that he might sometimes use it, and sometimes not use it, as he should perceive it to be profitable to every one.
So, to come to other matters, when the Pope commandeth to make confession, to fast, to abstain from, or use this or that kind of meat, &c., and exacteth these things as necessary to salvation, they are utterly to be contemned, and those things that are contrary to these, are most freely to be done; but if he should not command them as necessary, if any man might be helped or edified in anything by the
observation of them; surely they were to be observed, but freely, and of love only, as also they are to be omitted, if the omitting of them may be profitable to any. The reason of this liberty is this: the Son of man is Lord of the sabbath; if of the sabbath, how much more of the traditions of men? Whatsoever thou shalt observe upon this liberty, it cannot hurt any, but to observe them of necessity, it extinguisheth faith and the gospel; likewise if one live, yet as in a monastery, if he observe the vows and ordinances of that life with Christian liberty, and of love to his brethren that he may edify them, and of no necessity, neither with the hindrance of his own or other men's salvation, he shall do godlily for he is free; but if those things be straightly required as necessary to salvation, then before thou suffer thyself to be brought into this error, monasteries, shavings, hoods, vows, rules, ordinances, and all such like must be left, and the contrary must be done, to witness, that only faith and love are necessary for a Christian, and that all other things are free, so that he may either omit or do them for the edifying and cause of them with whom he liveth.
Whatsoever thou shalt observe upon liberty and love, is godly; but if thou observe anything of necessity, it is ungodly. The same is to be said of all other ordinances and decrees of men, which are wont to be observed in monasteries, that whatsoever doth not agree with the word of God, thou mayest, being free, either observe it or omit it, according as thou shalt know it to be profitable and acceptable to them with whom thou art conversant; but if they be required as necessary, reject them all utterly, and tread them under thy feet. Hereupon thou now seest what a devilish thing the papacy and monasteries be; for whatsoever things be free, and to be permitted to free love only, they make them necessary, and say the keeping of them is of importance to salvation; whereby truly as much as is in them they together pervert and extinguish the gospel and faith. I pass over with silence, that they hereupon set and sell the care of the belly instead of the service of God; for how many among them at this day do for God's cause, and not rather for their belly's sake, take upon them to be monks or clerks, do frequent the choir, sing, pray,
say mass, or do any such thing, wherein they counterfeit and corrupt the true worship and service of God? The common subversion of all monasteries was the best reformation of all these things, from which so much disadvantage, and no whit of profit, may be looked for. Before one monastery could be persuaded concerning true Christian liberty, infinite thousands of souls in others should perish: wherefore forasmuch as they bring no advantage at all, neither is there any need of them, and they are a cause of greater hindrance to a Christian commonwealth, than can be thought, and cannot by any means be reformed, what can be more profitable, than that they be utterly overthrown and abolished? Moreover, that we may admonish here concerning the civil magistrate, when he commandeth or requireth anything, yea, if he compel thereunto, we must obey, for there cometh no loss of Christian liberty or of faith hereby, forasmuch as they do not contend that those things are necessary to salvation which they do ordain or require, but only to maintain outward rule, public tranquillity, and government, and so the conscience remaineth free. Wherefore forasmuch as it doth nothing hinder faith to do those things which the civil magistrate commandeth, but doth also profit the commonweal, it shall be without doubt a point of Christian obedience to endeavour to do them with a willing mind, that we may be such as are pliant and agreeable to all men, willing to do all things, ready to observe well of every one, and to gratify all.
Howbeit if any should contend that those commandments of the civil magistrate be necessary to salvation, then, as it is said of the traditions of the Papists, the contrary rather were to be done, or at the least it were to be witnessed that thou dost them only for the commonweal's sake, because it is profitable to others, and not that thou mayest obtain salvation by them, which we have gotten by Christ Jesus alone, as many of us as believe in him. According to this doctrine, and the example beforementioned, every one ought to behave himself in every thing and toward all men, as Paul here teacheth, that he stick not to his own judgment or right, and that he show himself pliant to others, and have regard of those things, which
he shall know will be acceptable and profitable to his neighbours. When therefore it doth nothing hinder thy faith, and profiteth thy neighbour to yield somewhat of thy own right, if thou do it not thou art without charity, and neglectest that Christian softness and patient mind that Paul here speaketh of; yea, if thou hast regard hereof, as he that truly believeth in Christ ought to have, thou must take it patiently even when any man doth injury unto thee, or endamage thee; and so interpret it in the better part, and always think on that which that martyr, when all his substance was taken from him, said, "But they shall not take away Christ from me." So whatsoever chanceth unto thee, say thou, I have as yet suffered no loss of my faith; why should I not take it in good part, which my neighbour hath done? Why should I not yield unto him, and apply myself to his will?
Thou canst scarce find a more manifest example hereof, than between two unfeigned friends, for as they behave themselves one toward another, so ought a Christian to behave himself toward every one. Either of them endeavoureth to gratify other, either of them giveth place to other; suffereth, doth, or omitteth whatsoever he seeth to be for the profit and advantage of the other, and that freely without all constraint. Either of them doth diligently apply himself to the will of the other, neither of them compelleth other to follow his mind, and if one should use the goods of another, the other would not be offended, but would take it in good part, and would not grudge rather to give more; and that I may speak briefly, between such there is no exaction of law, no grudging, no constraint, no necessity, but liberty, favour, and good will. On the contrary, such as are impatient and obstinate, which take nothing in good part of any man, but go about to make all things subject to their own will, and to order all things according to their own judgment; such, I say, trouble the world, and are the cause of all discords, contentions, wars, and whatsoever difference there is, and say afterward that they did those things for the love of justice, that they endeavoured to defend that which is right. So that that heathen man said not amiss, Extreme rigour is extreme injury. And Solomon also saith, Eccles. 7:16, "Be not righteous overmuch, neither make thyself overwise;" for as
extreme rigour is extreme injury, so too great wisdom is extreme folly; which also is meant by this common saying, When wise men dote beyond measure, surely if God should deal with us according to right, we should perish in a moment; wherefore, as Paul praiseth in him this moderation of right, and incomparable patience and gentleness, saying, 2 Cor. 10:1, "I Paul myself beseech you, by the meekness and gentleness of Christ," so it is also meet that we do observe a measure of our judgment, right, wisdom, prudence, and in all things apply ourselves to the profit of others. But let us weigh the words of the Apostle, for they are placed not without a spiritual skilfulness; he saith, "Let your moderation be known unto all men." Where thou must not think that he commandeth thee to be made known unto all men, or that thou oughtest to tell thy moderation before all men; for he saith not, tell it forth, but let it be known, that is, endeavour to practise it toward men: I do not command that ye should think or speak of it, but that ye labour that it may be known indeed; while all men do try and feel it, that no man say any other thing of you, than that ye be of a patient mind, and pliant, and applying yourselves to all men, being enforced so to say even by manifest experience. So that if any man were never so much bent to speak otherwise of you, his mouth might be stopped by the testimony of all other, witnessing of your patient mind and meekness; so saith Christ, Matt. 5:16, "Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven." And Peter saith, 1 Pet. 2:12, "Having your conversation honest among the Gentiles: that whereas they speak against you as evil doers, they may, by your good works which they shall behold, glorify God in the day of visitation."
It is not surely in our power that our moderation should be known and acknowledged of all men, but it shall be sufficient for us, if we endeavour that all men may have trial thereof in us, and that no man may find it wanting in our life. Moreover (all men) it is not so to be taken, that thou shouldest understand thereby all men which are in the world, but rather all sorts of men that we have regard to be of a patient mind, as well toward enemies as friends, as well toward
servants as masters, small as great, poor as rich, strangers as them at home, toward them that we know not, as toward them with whom we are familiar; for there are some which behave themselves very gently and patiently toward strangers, but toward them that are in the house with them, or with whom they always keep company, there are none more obstinate or froward than they. And how many are there, which at great and rich men's hands take all things in good part, interpreting every thing at the best, and most gently bear whatsoever they say or do, but toward the poor they show no gentleness or meekness, neither take any thing of them in good part; so we are all ready to do for our children, parents, friends, and kinsmen, and most favourably interpret and willingly bear whatsoever they have committed. How often do we even praise the manifest vices of our friends, or at least wink at them, and apply ourselves most fitly unto them! But to our enemies and adversaries we impart none of this favour; in them we can find nothing that is good, nothing that is to be borne, nothing that can be interpreted in the better part, but we dispraise every thing and take it at the worst. Against such imperfect patient minds Paul here speaketh, saying, "Let your moderation be known unto all men;" he will have our patient mind, and right Christian meekness, to be perfect and entire toward all, whether they may be enemies or friends: he will have us suffer and take in good part all things of all men, without all respect either of persons or deserts.
And such without doubt will our patient mind be, if it be true and not counterfeit; no otherwise than gold remaineth gold, whether a godly or ungodly man possess it; and the silver, which Judas who betrayed the Lord had, was not turned into ashes, but remained that which it was, as truly all the good creatures of God, whosoever have them, do continue toward all things that which they are. So a patient mind which is sincere, coming of the spirit, continueth like itself whether it light upon enemies or friends, poor men or rich. But our nature, which is full of deceit, and plainly corrupt, doth so behave itself, as if that which is gold in the hand of Peter, were turned into a coal in the hand of Judas; and it is wont to be patient and pliant toward rich
men, great personages, strangers, friends, and not toward every one, wherefore it is false, vain, vile, hypocritical, and nothing but deceit and mockery before God. Hereof now learn how far from being sound and entire, spiritual meekness, and a patient mind, is unto nature, and how few there be which mark this evil, by reason of that deceitful meekness and patient mind, though in outward show very goodly, which they show unto some, thinking that they do well and justly, in that they are more hard and impatient toward others; for so their defiled and filthy nature teacheth them, by her goodly reason, which always judgeth, and doth against the spirit, and those things that are of the spirit, because, as Paul saith, Rom. 8:5, "They that are after the flesh, do mind the things of the flesh." But to conclude, it is manifest that the Apostle hath comprehended in these few words the whole life worthy of a Christian, which he ought to lead toward his neighbour; for he that is of a patient mind, pliant, and meek indeed, studieth to deserve well of all men, as well concerning the body as concerning the soul, as well in deed as in words, and doth also bear, with a patient mind, the offences and malice of others.
Where such a mind is, there is also "love, joy, peace, long-suffering, gentleness, goodness," and whatsoever is the fruit of the spirit, Gal. 5:22. But here flesh murmureth: if we should endeavour to be so meek and patient, saith the flesh, that we should take all things in good part of all men, it would come to pass, that no man should be able to keep a piece of bread safely and in peace, for the unjust which would abuse our meekness and patient mind, they would take away all things, yea, they would not suffer us to live. Mark how comfortably and abundantly the Apostle doth satisfy this distrusting and foolish thinking even from this place unto the end of this text, "The Lord is at hand;" as though he said, if there were no Lord or no God, one might fear, when by his meekness and patient mind he counteth all things alike, and taketh all things in good part, that that would be damage and hurt unto him; but now there not only is a Lord, which governeth all things most justly, but he is also at hand, he cannot forget or forsake thee, be thou only of a patient mind and gentle toward all, let him have the care of thee, nourish and preserve
thee. He hath given Christ the eternal good, how should not he also give things necessary for the belly? He hath given far more than can be taken away from thee, and thou, forasmuch as thou hast Christ, hast much more than the whole world; hereunto pertaineth that which is said, Psalm 55:22, "Cast thy burden upon the Lord, and he shall sustain thee." And 1 Pet. 5:7, "Casting all your care upon him, for he careth for you." And Christ saith, Matt. 6:26, "Behold the fowls of the air, consider the lilies of the field," &c. All which agree with the present consolation of the Apostle, and have the same meaning which these words here have. "The Lord is at hand, be careful for nothing." That is, take no care at all for yourselves, let God care for you, who knoweth and is able to do it, whom ye have now known that he is good and gracious.
The heathen have, not without a cause, care of this present life, inasmuch as they are ignorant, and do not believe that they have a God who hath care of all, as Christ, Matt. 6:31, said, "Therefore take no thought, saying, What shall we eat? or what shall we drink? or wherewithal shall we be clothed? (for after all these things do the Gentiles seek,) for your heavenly Father knoweth that ye have need of all these things." Wherefore let the whole world take from thee, and do thee injury, thou shalt always have sufficient, and it cannot be that thou shouldest perish with any adversity, unless they have first taken from thee thy God; but who can take him from thee, if thou thyself dost not cast him off? There is no cause therefore that we should be careful, seeing that he is our Father and provideth for us, which hath all things in his own hand, even those which seem to take away those things that be ours from us, and to endamage and hurt us whereinsoever they are able. But we have exceeding great cause always to rejoice in the Lord, when we are of a patient mind toward all men, forasmuch as we are certain, if so be that we believe, that it can by no means come to pass, that good things should be wanting unto us, having Almighty God our favourable and careful Father; whom they that have not, let us suffer them to be troubled with care. It ought to be our only care, how we may be void of care, and be found always joyful in God; and meek, and of a patient mind toward
men. So without doubt we shall try that which David tried, Psalm 37:25, saying, "I have been young and now am old, yet have I not seen the righteous forsaken, nor his seed begging bread;" and that which he saith, Psalm 11:4, "The Lord careth for me." "But in every thing by prayer and supplication, with thanksgiving, let your requests be made known unto God:" In these words the Apostle teacheth, how our care is to be cast upon God, and the meaning of that which he saith is this, not only be not careful, but if any thing chance which may make you careful (as indeed innumerable such are wont to come unto those that live in the world) so behave yourselves, that ye attempt nothing at all which you care, whatsoever that shall be which chanceth unto you, but casting off care, turn yourselves with prayer and supplication unto God, and desire him that he will bring to pass and finish that which yourselves otherwise should in vain have attempted with your care to accomplish. Howbeit desire this with giving of thanks, forasmuch as ye have such a God as hath care of you, and unto whom ye may safely commit all care for you; but he that will not so behave himself when any thing happeneth, but will first weigh all things by his own reason, and order them according to his own judgment, and so take to himself the care of his things, he shall wrap himself in innumerable disadvantages, he shall lose all joy and quietness thereby, and yet shall prevail nothing, but labour in vain, and plunge himself so much more in troubles and miseries, that he shall not be able to escape out of them again, which we learn daily both by our own and by other men's experience.
Now that which Paul here admonisheth concerning prayer tendeth unto this end, lest that any man should neglect all things and commit them to God, and he himself sleep and do nothing at all, no not so much as once pray for them; for he that should use this slothfulness, although he were now quiet, shall easily be wrapped in cares, whereof he shall not be able to rid himself; we must do our endeavour and not sleep, and therefore it is that many things be incident, which are wont to bring carefulness, whereby we might be as it were compelled to pray unto God. Wherefore Paul hath not in vain joined together those two. "Be careful for nothing: but, in every
thing by prayer and supplication with thanksgiving, let your requests be made known unto God." Nothing and every thing do indeed greatly differ, howbeit the Apostle therefore put them together, that he might signify that it cannot be but that many and innumerable things be incident, which are wont to bring care, but that in all them we ought to admit no carefulness, but always fly unto prayer, and commit them all unto God and desire of him those things whereof we have need. Now we must here see how our prayer must be framed, and what is the true manner of praying. The Apostle setteth down four quests or petitions. Prayer is those words or speech, wherein as sometimes something is desired, so also other things are declared, as is the Lord's prayer and the Psalms. Supplication is when the petition is urged or made more earnest by something, as when one prayeth for his father, or for some other thing which is dear and excellent unto him, as when we pray unto God by his mercy, by his Son, by his promise, by his name, &c. As Solomon, Psalm 132:1, "Lord, remember David, and all his afflictions." And Paul, Rom. 12:1, "I beseech you therefore brethren by the mercies of God." And 2 Cor. 10:1, "I Paul myself beseech you, by the meekness and gentleness of Christ," &c. A petition or request, is, when we name that which is desired, and for which prayer and supplication is made, as in the Lord's prayer, all that composition of words is called prayer, but those seven things for which we pray, as hallowed be thy name, thy kingdom come, &c., are petitions according to that saying, Matt. 7:7, "Ask, and it shall be given you: seek, and ye shall find: knock, and it shall be opened unto you. For every one that asketh, receiveth: and he that seeketh, findeth: and to him that knocketh, it shall be opened." Giving of thanks is when the benefits of God are rehearsed, whereby faith in God is strengthened, and stirred up so much more confidently to look for that which is desired, and for which we do pray; wherefore prayer urgeth or earnestly asketh by supplication, but is strengthened and made sweet and acceptable by giving of thanks, and so by this strength and sweetness it prevaileth, and obtaineth whatsoever it asketh.
This manner of prayer we read to have been used in the church, and among the holy fathers of the Old Testament, which were wont always in their prayers to ask with supplication and giving of thanks; the same also we see in the Lord's prayer, which beginneth with giving of thanks and with praise, whenas even in the beginning thereof we confess God a father, unto whom the godly mind hath access by his fatherly love, and by the love of his Son, unto which supplication nothing may be compared; wherefore it is both the best and most excellent prayer of all which may be had. Moreover in these words Paul hath very well expressed the mystery of the golden censer in the old Testament, whereof we read many things in the books of Moses; it was lawful for the priests only to burn incense, now all we which believe in Christ are priests, wherefore it is lawful for us all, and for us only to burn the incense of prayers.
The censer, that golden vessel, is the words which we utter in prayer, surely golden and precious, as those are whereof the Lord's prayer consisteth, the Psalms, and other prayers of the scripture; for commonly in the scripture vessels signify words, for that our meanings are contained in words as in a vessel, and by words are uttered and received as out of a vessel, as wine, water, burning coals, and such like, are contained in vessels, and taken out of vessels; so by the cup of Babylon, Apoc. 17, the doctrine of men is understood, and by the cup wherein the blood of Christ is drunk, the gospel. Furthermore burning coals, whereupon the frankincense was laid, signify giving of thanks, and rehearsing of benefits in prayer, which we are wont to do in making supplication; for, that by fiery coals benefits are signified, it is manifest even out of the 12th to the Romans, where the Apostle reciteth the sayings of Solomon, Prov. 25:21, "If thine enemy be hungry, give him bread to eat: and if he be thirsty, give him water to drink: for thou shalt heap coals of fire upon his head." And benefits may be rightly called coals of fire, forasmuch as they inflame the heart with love, although it be cold. In the law it was prohibited to lay the frankincense upon any other coals but them that were of the altar of the Lord, which signifieth that we must not rehearse our own good deeds in prayer, as that Pharisee did, Luke 15,
but only the benefits of God bestowed upon us in Christ. He is our altar, by him we must offer for the benefits received, by him we must give thanks, and make mention of them in prayer for the increasing of our faith. This St. Paul teacheth, Colos. 3:17, where he saith, "Do all in the name of the Lord Jesus, giving thanks to God, and the Father by him." For God cannot suffer that thou shouldest glory in any thing else in his sight, which he declared in type or figure, Levit. 10, where we read that Nadab and Abihu the sons of Aaron were taken and consumed of the flame from the altar of God, because they burned incense, taking other fire than of the altar of the Lord. The works of Christ only are acceptable to God, wherefore for these only we must both give thanks and rejoice in prayer.
The incense signifieth the petitions made in prayer; for petitions are whereof prayer consisteth, and which ascend unto God, according as St. Paul saith, "Let your requests be made known unto God," wherein he seemeth to have considered and interpreted them as a savour ascending from the censer. As though he had said, when ye shall burn incense sweet and acceptable unto the Lord, make, that your petitions be showed unto God with supplication and giving of thanks, this incense and this savour as it is most sweet unto God, so doth it ascend straight unto heaven like vapours of smoke, and entereth even unto the throne of God; and as burning coals do give a strong savour, and make it ascend upward; so the memory of the benefits of God, which we rehearse by giving of thanks, and whereof we do as it were advertise God and ourselves both, make prayer stedfast and bold, which cheerfully and gladly ascendeth into heaven, without which, truly, prayer fainteth, is cold, and of no force. Wherefore whosoever thou art, before thou pray with faith and effectually, thy heart must be inflamed with the memory of the benefits which God hath bestowed upon us in Christ. But perhaps some men will demand how our petitions are made known or become manifest unto God, seeing then they are not only known unto him before we pray, but he also doth send us that which we ask? Whereunto I answer; the apostle adjoined this, that he might teach of what sort true prayer ought to be, viz., assured and having confidence and trust in God,
which passeth not away into the wind, neither is made at adventure, as their prayer is, which pray, and have no regard whether God hear or not, yea, rather believe, that he doth not hear, which undoubtedly is not to pray or to ask of God, but to tempt and mock God. For if any man did desire money of me, whom I certainly knew, not to persuade himself that he should receive it, I should not suffer such an asker, of whom I might assure myself to be mocked; how much more is God offended at our much crying out and babbling, when we do continually babble much, and cry out, and do not think at all whether he heareth us. Learn therefore here, that thy petitions must be showed unto God, that is, that thou must so ask, that thou doubt not that thy petitions be known and accepted of God, and believe certainly that thou shalt obtain whatsoever thou dost ask, with which faith if thou be endued, it shall so come unto thee indeed.
For as we believe, so it cometh unto us. Wherefore, as the smoke carrieth savour upward from the censer, so faith carrieth the petitions of the believers into the sight of God, whereby we assuredly believe that our petitions shall come unto God, and that we shall undoubtedly obtain those things that we ask. St. Paul, by these words, "be made known," did undoubtedly mean that which is often in the Psalms; "God hath heard my petition, Give ear, Lord, unto my prayer," and such like. Hereof Christ speaketh, Matt. 21:22, and Mark 11:24, "Whatsoever ye shall ask in prayer, believing, ye shall receive." And James saith, chap. 1:6, "Ask in faith, nothing wavering, for he that wavereth is like a wave of the sea, driven with the wind and tossed. For let not that man think that he shall receive anything of the Lord." Who may not now hereof perceive, that that much babbling, and crying out which is made commonly through the world in monasteries, is a mocking and despising of God? The prayers of these, if they may be called prayers, are abundantly showed before men, for they cry out and babble too much, but there is no regard of them with God, they are not known of him, neither come they unto his ears, that is, he doth by no means hear them, for that they do not believe, or are assured, that their crying out or much babbling is heard of God, wherefore as they believe, so do they receive. It was
time therefore long since, that those mocking and blasphemies of God should be abolished. But if we pray as we are here taught, there shall be nothing surely which we may not obtain. Now we pray for many things continually, and receive nothing, neither is it any marvel, seeing we pray so, that our petitions be not showed unto God, for that we do not believe that they be manifest unto him.
Wo to our diffidence and incredulity. "And the peace of God which passeth all understanding, shall keep your hearts and minds through Christ Jesus." In how godly an order doth St. Paul here instruct a Christian man? First, he teacheth him to be glad and joyful in the Lord by faith; secondly, to show himself meek and gentle to all his neighbours. And if thou say, How can I do that without loss or hindrance? he answereth, the Lord is at hand. If thou again object, But what if men persecute me, and even bereave me of that I have? He addeth; "Be careful for nothing, but let thy requests be made known unto God." Where if the flesh again murmur, What if in the mean season I be oppressed and spoiled? he concludeth that there shall be nothing less, the peace of God shall preserve and keep thee; whereof I must now treat somewhat; by the peace of God is not meant here that peace whereby God is peaceable and quiet in himself, but that which he giveth unto us, and poureth into our hearts, even as also it is called the word of God which he giveth us, that we may preach it and believe it. So when he giveth this peace unto us, it is called the peace of God, even because we have the same with him, when in the world, notwithstanding we suffer affliction. Now this peace passeth all understanding, reason, and knowledge of man; which is not so to be understood, as though man cannot at all perceive or know it, for if we have peace with God, truly it must be felt in our heart and conscience, otherwise our hearts and minds could not be preserved by it, but it is thus to be understood: when tribulation cometh upon them, which know not to fly unto God with prayer and supplication, but trust to their own wisdom and care, whereby they seek peace, but that which reason is able to know, whereby tribulation taketh an end, and is changed into outward tranquillity; this peace doth not pass reason, but is agreeable unto it,
inasmuch as it is sought and found out of it; wherefore they that are void of faith are exceedingly disquieted, and troubled until according to the reason of the flesh they obtain this peace by hardly delivering or ridding themselves of adversity, not regarding whether they bring that to pass by force or by craft, as he that hath received a wound seeketh to have it healed, &c.
But they that rejoice sincerely in the Lord, it is sufficient for them, that they know that they have God favourable unto them, and have assured peace with him, they abide willingly in tribulation, being nothing careful for that peace of reason by the removing of outward troubles, but they endure them valiantly, looking to be strengthened inwardly by faith, taking no care whether the adversities which they suffer shall remain a short or a long time, whether they shall be temporary or continuing, neither are disquieted with caring what end they shall have; they commit all things to God, seeking not to know when, how, where, or by whom he will give them quietness; wherefore God again showeth them this favour, that he maketh the end of their trial to be such, and so great advantage, as no man could either suspect or wish for; Lo, this is the peace of the cross, the peace of God, the peace of conscience, true Christian peace, which maketh that a man outwardly also, as much as in him lieth, liveth quietly and peaceably with all men, and troubleth no man. This peace, reason is not able by any means to know or comprehend, that a man under the cross may have quietness of mind and joy of heart, and peace even in the very invasion of his enemies; this is the gift and work of God known to none but to him that hath it, and hath tried it. Whereas St. Paul saith, "Now the God of hope fill you with all joy and peace in believing," Rom. 15:13. That which he calleth in these words peace in believing, he calleth in our present text the peace of God. Moreover, St. Paul signifieth in these words, that whosoever will rejoice in the Lord by faith, and be meek and of a patient mind toward all by love, the devil undoubtedly is against him, and will raise up some cross, that he may drive him from so christian a purpose; wherefore the apostle will have every one to be prepared against this assault of Satan, and to place his peace there where Satan cannot trouble it,
namely, in God, and not think how he may cast off the cross, but suffer the adversary to take on, and rage as he list, he in the mean time patiently looking for the Lord, that he coming may make an end of adversities and trouble, for by this means his mind, heart, and conscience are preserved and kept in peace. Neither can patience endure, where the heart is not confirmed with this peace, for that he only which hath this peace doth thoroughly persuade himself that God is favourable unto him, and careful for him, and maketh no account what chanceth unto him from creatures.
Moreover, let no man understand here the hearts and minds to be the will and knowledge of nature, but, as St. Paul himself interpreteth, the hearts and minds in Christ Jesus, that is, such as we have in Christ, of Christ, and under Christ. These are the hearts and minds which faith and love cause, with which they that be endued, do behave themselves most godly towards God, and most lovingly and gently toward their neighbour; toward God they so behave themselves, that they believe in him, and love him with their whole heart, and are also most ready with their whole heart and with all their cogitation to do those things which shall be acceptable to God and their neighbours, as much as, yea, more than they are able. Such hearts and minds the devil goeth about with the fear of death and other troubles to terrify and drive from this godliness, erecting a false hope, by the devices and imaginations of men, wherewith the mind is seduced, that it may seek to be comforted and helped of itself or other creatures, which, if it do, surely he hath drawn such a man from the care of God, and wrapped him in his own vain care. Thus hast thou, godly reader, out of this short text a most plentiful instruction of christian life, how thou must live toward God and thy neighbour, namely, that thou must believe that God is all things unto thee, and thou again must be all things unto thy neighbours, that thou must show thyself such an one to thy neighbour as God hath showed himself unto thee, that thou must receive of God and give to thy neighbour; all which are contained in faith and love, the whole sum of all Christianity.