Collected Sermons, rejoicing

Collected Sermons · rejoicing

p. 254A SERMON OF D. MARTIN LVTHER, WHEREIN IS TAVGHT HOW THE FAITHFVLL ought to reioyce in God, & let their patient mind be knovvne vntounto men.

Philip. 4.

Verſe 4. REioyce in the Lord alway, againe I ſay, reioyce.

5. Let your patient mind be knowne vntounto all men. The Lord is at hād.

6. Be nothinge carefull, but in all thinges let your requeſts be ſhewed vntounto God in praier & ſupplication with giuing of thanks.

7. And the peace of God which paſſeth all vnderſtanding, ſhall preſerue your harts & minds in Chriſt Ieſus.

THis text in deede is but ſhort, neuertheles it doth moſt plentifully abound with right Chriſtian doctrine, inſtructing firſt, howe we ought to behaue our ſelues toward God, ſecondly, how toward our neighbours, ſaying firſt: Reioyce in the Lorde alway. Ioy in the Lord a frute of faith, without which there is no true ioy but ſadnes & feare.This ioy is a frute of faith, moſt certainly following it, as Paule witneſſeth Gal. 5 where he ſayth: The frute of the Spirit is louelove, ioy, peace, longe ſuffering, gentlenes, goodnes, faith, meekenes, temperancie, &c. Neither can it be that that hart ſhould reioyce in the Lorde, which hath not yet beleeued in him. Whereupon it commeth to paſſe, that where no faith is, there can be nothing but feare, trembling, horrour, and ſadnes, as often as ſuch either remember God, or heare him named: yea hatred and p. 255enmitie of God remaineth in ſuch harts, the cauſe whereof is, for that y^e hart voyd of faith, findeth it ſelfe defiled with ſinnes, wherby it douteth not but that it hath deſerued the vengeance of God, that ſinnes can not but be hated of God which is iuſt, & ſo, when it doth not beleeue that God will be mercifull and fauourable vntounto it, how can it not but deteſt all memorie of him? ſo farre is it of that it can reioyce in the Lord, the reuenger of ſinnes. Theſe two things, the knowledge of ſinne, and of the vengeance of God prepared for ſinnes are in the hart of the vnbeleeuer, which hart as it is vnbeleeuing, ſo hath it no hope of pardon, and therefore what other thing can theſe thinges worke in it, but cauſe it to be troubled, caſt downe and alwayes fearefull, and greatly terrified, and to thinke that y^e vengeance of God doth eueryevery moment hang ouer it, that ſo that may be verified which Salomon ſayth:Pro. 28.1.Prov 28:1 The vngodly fleeth when no man purſueth him. And that which is ſayd Deut. 28: The Lord shall giuegive thee a fearefull hart, and thy life shall hang in dout before thee. If a man will much perſwade ſuch a hart, to hauehave ioy in the Lord, he ſhall doe euen as if he perſwaded the water that it ſhould burne like vntounto the fire, for it can caſt none of this ioy, it alwayes feeleth in conſcience, that the reuenging hande of God is heauie vponupon it. Whereupon the Prophet ſayth Pſal. 32. Be glad O ye righteous, and reioyce in the Lorde: and be ioyfull all ye that are true of hart: for this ioy in the Lorde can not be but in the righteous and them that are vpright in hart. And therefore it is manifeſt that this part of Scripture was writtē not to ſinners, but to the righteous & Saincts. Sinners muſt firſt be ſhewed, how they may be deliuered from ſinnes, and may obtaine God to be fauorable vntounto them, which when they hauehave learned and ſo obtained, it followeth that they do of their owne accord reioyce in the Lorde, being deliuered from remorſe of conſcience.

But if any demaund, how one may be deliuered from remorſe of conſcience, and hauehave God mercifull vntounto him, that is declared before at large, and ſhall hereafter be copiouſly ſpoken of.How a man may be deliuered from remorſe of conſcience, and be aſſured of Gods fauour. He which ſeeketh to hauehave a free and glad conſcience, and God gentle and fauourable, let him not begin at his owne workes, as the deceitfull Papiſts teach, onelyonly tormenting conſciences, and increaſing the wrath of God, but let him deſpeire of him ſelfe and of all his owne workes, let him embrace God in Chriſt, hauing a ſure p. 256faith in the Goſpell, that he ſhall receiue whatſoeuer it promiſeth. But the Goſpell promiſeth that Chriſt is giuen to vsus, that he may take away our ſinnes, and be our high Prieſt, Mediatour and Aduocate before God, that ſo we may nothing dout, but that our ſinnes through Chriſt onelyonly and his workes are forgiuen vsus, and that we are reconciled to God, and that by this meanes our conſcience is deliuered and comforted.

The beleeuing hart reioyceth in the Lord.When ſuch a faith poſſeſſeth the hart, and the Goſpell is ſo receiued in deede, then God appeareth ſweete & altogither louing, neither feeleth the hart any thing but the fauour & grace of God, it ſtandeth with a ſtronge and bold confidence, it feareth not leſt any euill come vntounto it, it being quiet from all feare of vengeance and diſpleaſure, is merie, and glad of ſo incomparable grace and goodnes of God giuen vntounto it freely and moſt aboundantly in Chriſt. Wherefore there muſt needes forthwith proceede from ſuch a faith, louelove, ioy, peace, gladnes, giuing of thankes, prayſe, & a certaine meruelous delight in God, as in a moſt deare and fauorable father, which dealeth ſo fatherly with vsus, and poureth forth his giftes ſo plentifully and in ſo great a meaſure, vponupon them that doe not deſerue them. Behold of ſuch ioy Paule ſpeaketh here, which truely where it is, there can be no place for ſinne, or feare of death or hell, yea nothing is there but a ioyfull, quiet and omnipotent truſt in God and in his fauour. Wherefore it is called ioy in the Lord, not in gold or ſiluer, gluttonie or drunkennes, in delicates or ſinging, health, knowledge, wiſedom, power, glory, friendſhip, fauour, no nor in good workes, holines, or whatſoeuer is without God. Of theſe thou ſhalt take but a deceitfull and vaine ioy,Vaine ioy. which can not pearſe the hart, or enter vntounto the bottom thereof, whereof thou mayſt rightly ſay that which is wont to be ſpoken as a prouerbe amonge the Germanes: This man reioyceth, but he feeleth not any ioy in his hart. There is one ful & perfect ioy, which the beleeuers take of and in the Lord, which is nothing els, then to commit them ſelues vntounto him, and of him alone to reioyce, truſt and preſume, as of a moſt fauourable and louing father. Whatſoeuer ioy is not after this ſort, the Lord doth contemne and reiect it, whereof Ieremie ſpeaketh chap. 9: Let not the wiſe man reioyce in his wiſedom, nor the ſtronge man in his ſtrength, neither the rich man in his riches: but whoſo will reioyce, let him reioyce in this, that he vnderſtandeth and knoweth p. 257me. And Paule 2. Cor. 10. ſayth: Let him that reioyceth reioyce in the Lord.

He addeth, that we muſt reioyce alwayes,We muſt alwayes reioyce in the Lord. where he toucheth them, which onelyonly halfe the time doe reioyce in the Lorde, and praiſe him that is, when all thinges fall out according to their deſire, but when aduerſitie commeth, they chaunge ioy with ſadnes and ſorow, of whom the 48 Pſalme ſpeaketh: So longe as thou dooſt well vntounto him, he will ſpeake good of thee. But the Prophet him ſelfe ſayth not ſo: I will alway bleſſe God, his prayſe shal euer be in my mouth. Pſal. 34, And he hath a iuſt cauſe ſo to doe, for who ſhall hurt him, vntounto whom God is mercifull, ſurely ſinne ſhall not hurt him, neither death nor hel, wherfore the Prophet ſayth in an other place: Yea though I walke through the valley of the shadow of death, I will feare no euill. Pſal. 23. And Paule ſayth Rom. 8: VVho shall ſeparate vsus from the louelove of Chriſt? shal tribulation or anguish, or perſecution, or famine, or nakednes, or peril, or ſword? I am perſwaded that neither death nor life, nor Angels, nor principalities, nor powers, nor thinges preſent, nor things to come, nor heigth nor depth, nor any other creature shall be able to ſeparate vsus from the louelove of God which is in Chriſt Ieſus our Lord.

Againe I ſay reioyce. This repetition of y^e Apoſtle confirmeth his exhortation, and truely not without a cauſe, foraſmuch as we liue in the middes of ſinnes, and therefore in the middes of tribulations, both which do moue vsus vntounto ſadnes & heauines. Wherefore the Apoſtle purpoſing to comfort vsus againſt theſe, exhorteth vsus that we ſhould alwayes reioyce in y^e Lord,Though the faithfull ſometime fal into ſinne, yet they muſt not therefore ceaſſe to reioyce in the Lord. albeit we ſometime fall into ſinnes. For it is meete, the more God with his goodnes exceedeth the euill of ſinne: ſo much more alwayes to reioyce in him, when we are ſorowfull becauſe of our ſinnes, which albeit by nature they bring ſadnes and ſorow with them, yet foraſmuch as they can not bringe ſo much hurt, as Chriſt, if we beleeue in him, bringeth profit and ſafetie, ioy in the Lord ought alwayes to hauehave the firſt place with vsus, and farre to ouercome the ſorow and ſadnes y^t commeth by reaſon of our ſinnes. For we muſt alwayes thinke on that which Iohn writeth: If any man ſinne, we hauehave an Aduocate with the Father, Ieſus Chriſt the righteous, and he is the reconciliation for our ſinnes. 1. Ioh. 2.

Let your patient minde be knowne vntounto all men. He hath p. 258already taught, howe men ought to behaue them ſelues toward God, namely that they muſt ſerue him with a cheerfull hart and continuall ioy: now he declareth in few wordes, how the beleeuers ought to behaue them ſelues toward men, ſaying: Let your patient mind be knowne vntounto all men. Which wordes are thus much in effect: Be ioyful toward God, alwaies reioycing in & of him,What it is to let our patient mind be knowne vntounto all men. but toward men be of a patiēt mind, & pliant, applying your ſelues to all, & ſo behauing your ſelues, that ye be ready to do and ſuffer all things, & to yeeld in eueryevery thing, as much as may be by any meanes without tranſgreſſing the commaundement of God, whereby ye may approue your ſelues to all men, and pleaſe all in that which is good: not onelyonly hurting none, but alſo taking in good worth all things of al men, interpreting aright the ſayings of al men, & accepting them in y^e better part, that mē may plainly ſee you to be them, vntounto whom all things are alike, which take in good part whatſoeuer betideth you, which ſtick in nothing, which would not diſagree with any man for any cauſe, which be rich w^t the rich, poore with the poore, reioycing with them that reioyce, weeping with them that weepe, & to be briefe, which be made all things to all men, that all men muſt needes acknowledge that ye are grieuous to none, but agreeable, of a patient mind, pliant, and obedient toward all in all thinges. The Greeke worde epieices which the Apoſtle here vſeth, meaneth the ſame, which ſignifieth in our tongue a patient and pliant mind, whereby one doth ſo apply and ſhew him ſelfe indifferent to others, that he is the ſame to one that he is to an other, applying him ſelfe indifferently to the will of all, not requiring him ſelfe to be counted for a rule, whereunto the reſt ought to apply and order them ſelues.

An old Interpreter tranſlateth it modeſtie, which, if thou vnderſtand it aright, and not for the onelyonly moderation & temperancie of meate and apparell, as it is wont commonly to be taken, is not altogither vnfitly tranſlated, namely, if thou vnderſtand it to be a vertue, whereby one thinking modeſtly of him ſelf, endeuoureth to order and apply him ſelfe vntounto all, according to the capacitie and abilitie of eueryevery one, ready to permit, to take in good part, to obey, to giuegive place, to doe, to omit, to ſuffer all thinges, as he ſhall ſee it will profit his neighbour, albeit he muſt ſuffer hinderance and loſſe of his ſubſtance, name, and body thereby. That theſe thinges may be made more playne, it ſhall be p. 259good to declare them by examples.An example of a patient minde in Paule. Paule 1. Cor. 9 writeth thus of him ſelf: VntoUnto the Iewes I become as a Iew, that I may winne the Iewes: to them that are vnderunder the lawe, as though I were vnderunder the lawe: to them that are without lawe, as though I were without lawe (when I am not without lawe as pertaining to God, but am in the lavve through Chriſt) I am made all thinges to all men, that I might by all meanes ſaue ſome. Behold, thou ſeeſt here the patient & pliant minde rightly obſeruing thoſe things which are here commaunded. For thoſe things that he writeth of him ſelfe hauehave this meaning: Sometimes he did eate, drinke, and doe all thinges as a Iewe, albeit it was not neceſſary that he ſhould ſo doe: ſometimes he did eate and drinke with the Gentiles, and did all thinges as free from the lawe. For onelyonly faith in God, and louelove toward our neighbour, are neceſſarily required, all other thinges are free, ſo that we may freely obſerue them for one mans ſake, & omit them for an other mans ſake, as we ſhall perceiue it to be profitable to eueryevery one.

Now it is contrary to this modeſtie or meekenes, if one hauing an impatient mind, truſteth to his owne wit,An impatient minde what it doth. and contendeth that one thing among y^e reſt is neceſſary, which thou muſt either omit or obſerue, and ſo applying him ſelfe vntounto none, but contending to hauehave all other to apply them ſelues vntounto him, he neglecteth & peruerteth the ſoftnes & meekenes which is here taught, yea & the libertie of faith alſo: ſuch ſome of the Iewes were, vntounto whom we muſt giuegive no place, euen as Paule yeelded not vntounto them. We ſee the ſame example commonly in Chriſt, but ſpecially Matth. 12, & Mar. 2. where we reade that he ſuffered his Diſciples to breake the Sabbath, & he him ſelfe alſo, when the caſe ſo required, did breake it, when it was otherwiſe, he did keepe it, whereof he gaue this reaſon: The Sonne of man is Lord, euen of the Sabbath. Which is as much to ſay as: the Sabbath is free, that thou mayſt breake it for one mans ſake and commoditie, and for the ſake and commoditie of an other thou mayſt keepe it. So Paule cauſed Timothe to be circumciſed becauſe of the Iewes, for that they thought that it was of importance to their ſaluation: againe he would not hauehave Titus circumciſed, becauſe certain Iewes did vniuſtly vrge it, ſo that y^e circumciſion of Titus would hauehave bene rather a confirmation of errour vntounto them, then hauehave profited them any thing. Paule therefore would keepe circumciſion p. 260free, that he might ſometime vſe it, and ſometime not vſe it, as he ſhould perceiue it to be commodious and profitable to eueryevery one.

How the ordinaunces & decrees of men muſt be obſerued or not obſeruedSo, to come to other matters, when the Pope commaundeth to make confeſſion, to faſt, to abſtaine from, or vſe this or that kind of meate, &c: and exacteth theſe thinges as neceſſary to ſaluation, they are to be vtterly contemned, and thoſe thinges that are contrary to theſe, are moſt freely to be done: but if he ſhould not commaund them as neceſſary, if any man might be holpen or edified in any thinge by the obſeruation of them, ſurely they were to be obſerued, but freely, and of louelove onelyonly, as alſo they are to be omitted, if the omitting of them may be profitable to any. The reaſon of this libertie is this: The Sonne of man is Lord of the Sabbath: if of the Sabbath, howe much more of the traditions of men? Whatſoeuer thou ſhalt obſerue vponupon this libertie, it can not hurt any, but to obſerue them of neceſſitie, it extinguiſheth faith and the Goſpell. Likewiſe, if one liue as yet in a Monaſterie, if he obſerue the vowes and ordinaunces of that life vponupon Chriſtian libertie, and of louelove to his brethren that he may edifie them, and of no neceſſitie, neither with the hinderance of his owne or other mens ſaluation, he ſhall doe godly, for he is free: but if thoſe thinges be ſtraitly required as neceſſary to ſaluation, then before thou ſuffer thy ſelfe to be brought into this errour, Monaſteries, ſhauings, hoods, vowes, rules, ordinaunces, and all ſuch like muſt be left, and the contrary muſt be done, to witnes, that onelyonly faith and louelove are neceſſary for a Chriſtian, and that all other thinges are free, ſo that he may eyther omit or doe them for the edifying and cauſe of them with whom he liueth. Whatſoeuer thou ſhalt obſerue vponupon libertie and of louelove, is godly: but if thou obſerue any thing of neceſſitie it is vngodly. The ſame is to be ſayd of all other ordinaunces and decrees of men, which are wont to be obſerued in Monaſteries, that whatſoeuer doth not diſagree with the worde of God, thou mayſt being free eyther obſerue or omit it, according as thou ſhalt knowe it to be profitable and acceptable to them, with whom thou art conuerſant: but if they be required as neceſſary, reiect them all vtterly, and tread them vnderunder thy feete.

Hereupon thou now ſeeſt, what a deuiliſh thing the Papacie & Monaſteries be. For whatſoeuer things be fre & to be permitted p. 261to free louelove onelyonly, they make them neceſſary,Chriſtian liberty turned of the Papiſtes into meere neceſſitie. and ſay the keeping of them is of importance to ſaluation, wherby truely as much as is in them, they togither peruert and extinguiſh the Goſpell and faith. I paſſe ouer with ſilence, that they hereupon ſet and ſell the care of the bellie in ſteede of the ſeruice of God. For how many among them at this day do for Gods cauſe, & not rather for the bellies ſake, take vponupon them to be Monkes or Clerkes, do frequent the quier, ſing, pray, ſay Maſſe, or doe any ſuch thinge, wherein they counterfait and corrupt the true worſhip & ſeruice of God? The common ſubuerſion of all Monaſteries were the beſt reformation of all theſe thinges, from which ſo much diſcommoditie and no whit of profite may be looked for. Before one Monaſterie could be perſwaded concerning true Chriſtian libertie, infinite thouſands of ſoules in others ſhould periſh, wherefore foraſmuch as they bringe no commoditie at all, neither is there any neede of them, and they are cauſe of greater hinderance to a Chriſtian common weale, then can be thought, and can not by any meanes be reformed, what can be more profitable, then that they be vtterly ouerthrowne and aboliſhed?

Moreouer that we may admoniſh here concerning the ciuill Magiſtrate, when he commaundeth or requireth any thing,Obedience to the ciuill Magiſtrate doth not hinder Chriſtian libertie. yea if he compel thereunto, we muſt obey, for there commeth no loſſe of Chriſtian libertie or of faith hereby, foraſmuch as they doe not contend that thoſe thinges are neceſſary to ſaluation which they do ordaine or require, but onelyonly to maintaine outward rule, publike tranquillitie and gouernment, & ſo the conſcience remaineth free. Wherefore, foraſmuch as it doth nothing hinder faith to do thoſe things which the ciuill Magiſtrate commaundeth, but doth alſo profit the common weale, it ſhall be without dout a point of Chriſtian obedience to endeuour to do them with a willing mind, that we may be ſuch as are pliant & agreeable to all men, willing to doe all things, ready to deſerue well of eueryevery one, & to gratifie all. Howbeit if any ſhould contend that thoſe commaundements of the ciuill Magiſtrate be neceſſary to ſaluation, then, as it is ſayd of the traditions of the Papiſtes, the contrary rather were to be done, or at the leſt it were to be witneſſed, that thou dooſt them onelyonly for the common weales ſake, becauſe ſo it is profitable to others, and not, that thou mayſt obtaine ſaluation by them, which we hauehave gotten by Chriſt Ieſus alone, as many of vsus as p. 262beleeue in him. According to this doctrine & the examples before mentioned eueryevery one ought to behaue him ſelfe in eueryevery thinge & toward all men, as Paule here teacheth, that he ſticke not to his owne iudgement or right, but that he ſhew him ſelfe pliant vntounto others, and hauehave regard of thoſe thinges, which he ſhall knowe will be acceptable and profitable to his neighbours.

When therefore it doth nothing hinder thy faith, and profiteth thy neighbour to yeeld ſomewhat of thine owne right, if thou doe it not, thou art without charitie, & neglecteſt that Chriſtian ſoftnes & patient mind that Paule here ſpeaketh of: Yea if thou haſt regard hereof, as he that truly beleeueth in Chriſt ought to hauehave, thou muſt take it patiently euen when any man doth iniurie vntounto thee, or endamage thee, and ſo interprete it in the better part, and alwaies think on that,A moſt worthy ſaying of a right Chriſtian Martyr. which that Martyr when all his ſubſtance was taken from him, ſayd: But they ſhall not take away Chriſt from me. So whatſoeuer chaunceth vntounto thee, ſay thou: I hauehave as yet ſuffered no loſſe of my faith, why ſhoulde I not take it in good parte, which my neighbour hath done? why ſhould I not yeeld vntounto him, and apply my ſelfe to his will? Thou canſt ſcarce find a more manifeſt example hereof,An example which Chriſtians ought to follow in behauing them ſelues toward their neighbours. then betwene two vnfeyned friendes: for as they behaue them ſelues one toward an other, ſo ought a Chriſtian to behaue him ſelfe toward eueryevery one. Either of them endeuoreth to gratifie other, either of them giueth place to other, ſuffereth, doth, and omitteth whatſoeuer he ſeeth to be for the profite and commoditie of the other, & that freely without all conſtraint. Either of them doth diligently apply him ſelfe to the will of the other, neither of them compelleth other to follow his mind, & if one ſhould vſe the goods of an other, y^t other would not be offended, but would take it in good part, and would not grudge rather to giuegive more, and that I may ſpeake briefly, betweene ſuch there is no exaction of lawe, no grudging, no conſtraint, no neceſſitie, but libertie, fauour and good will.

Contrariwiſe, ſuch as be impatient and obſtinate, which take nothing in good part of any man, but go about to make all things ſubiect to their owne will, and to order all thinges according to their owne iudgement,The impatient & obſtinate are cauſe of much euill. ſuch I ſay trouble the world, and are the cauſe of all diſcordes, contentions, warres, & whatſoeuer diſcommoditie there is, they ſay afterward, that they did thoſe thinges for the louelove of iuſtice, and for that they endeuoured to defend that p. 263which is right. So that that heathen man ſayd not amiſſe Extreme rigour is extreme iniurie. And Salomon alſo ſayth Eccleſ. 7. Be thou neither too righteous nor ouer wiſe. For as extreme rigour is extreme iniurie, ſo too great wiſedom is extreme folly. Which alſo is meant by this common ſaying: when wiſe men dote they dote beyond meaſure. Surely if God ſhould deale with vsus according to right, we ſhould periſh in a moment, wherefore as Paule prayſeth in him this moderation of right, and incomparable patience and gentlenes ſaying 2. Cor. 10: I beſeech you by the meekenes and gentlenes of Chriſt, ſo is it alſo meete that we doe obſerue a meaſure of our iudgement, right, wiſedom, prudence, and in all thinges apply our ſelues to the profit & commoditie of others.

But let vsus weie the wordes of the Apoſtle, for they are placed not without a ſpirituall ſkilfulnes, he ſayth: Let your patient minde or ſoftnes be knowne vntounto all men. Where thou muſt not thinke that he commaundeth thee to be made knowne vntounto all men,How our patient minde muſt be made knowē vntounto all men or that thou oughteſt to tell thy patient mind or ſoftnes before all men. For he ſayth not, tell it forth, but let it be knowne, that is, endeuour to practize it toward men, I doe not commaund that ye ſhoulde thinke or ſpeake of it, but that ye labour that it may be knowne in deede, while all men doe trie and feele it, that no man may ſay any other thing of you, then that ye be of a patient minde, and pliant, applying your ſelues to all men, being enforced ſo to ſay euen by manifeſt experience. So that if any man were neuer ſo much bent to ſpeake otherwiſe of you, his mouth might be ſtopped by y^t teſtimonie of all other, witneſſing of your patient mind and meekenes. So ſayth Chriſt Matth. 5. Let your light ſo shine before men, that they may ſee your good workes, and glorifie your Father which is in heauen. And Peter ſayth:1. Pet. 2.1 Pet 2 HaueHave your conuerſation honeſt among the Gentiles, that they which ſpeake euill of you as of euill doers, may by your good workes, which they shall ſee, glorifie God in the day of viſitation. It is not ſurely in our power, that our patient mind ſhould be knowne and acknowledged of all men, but it ſhal be ſufficient for vsus, if we endeuour that all men may hauehave triall thereof in vsus, and that no man may finde it wanting in our life.

Moreouer [all men] is not ſo to be taken, that thou ſhouldeſt vnderſtand thereby all men which are in the world, but rather all p. 264ſortes of men, that we hauehave regard to be of a patient mind as wel toward enemies as friendes, as well toward ſeruaunts as Maiſters, ſmall as great, poore as rich, ſtraungers as them at home, toward them that we know not, as toward them with whom we are familiar. For there are ſome, which behaue them ſelues very gentlely and patiently toward ſtraungers, but toward them that are in the houſe with them, or with whome they alwayes keepe company, there are none more obſtinate or froward then they. And how many are there,The moſt part are ready to make their patient mind known to the rich and their friendes, but not to the poore and their enemies. which at great and rich mens handes take all thinges in good part, interpret eueryevery thinge at the beſt, and moſt gently beare, whatſoeuer they ſay or doe, but toward the poore and abiects they ſhewe no gentlenes or meekenes, neither take any thinge of them in good part. So we are all ready to doe for our children, parents, friends, & kinſmen, and moſt fauourably interprete and willingly beare whatſoeuer they hauehave committed. Howe often doe we euen prayſe the manifeſt vices of our friend, or at the leaſt winke at them, and apply our ſelues moſt fitly vntounto them? but to our enemies & aduerſaries we impart none of this fauour, 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 diſprayſe eueryevery thing, & take it at the worſt. Againſt ſuch parted and vnperfect patient mindes Paule here ſpeaketh ſaying: Let your patient mind be knowne vntounto all men: he wil hauehave our patient mind and right Chriſtian meekenes to be perfect and entire toward all, whether they be enemies or friendes, he will hauehave vsus ſuffer and take in good part all things of all men, without all reſpect either of perſons or deſerts. And ſuch without dout will our patient mind be, if it be true and not counterfet: no otherwiſe then gold remaineth gold, whether a godly or vngodly man poſſeſſe it, and the ſiluer, which Iudas, who betrayed the Lorde, had, was not turned into aſhes, but remayned that which it was, as truely all the good creatures of God, whoſoeuer hauehave them, doe continue toward all thinges, that which they are: So a patient mind which is ſyncere comming of the ſpirit, continueth like it ſelfe, whether it light vponupon enemies or friends, poore men or rich. But our nature which is full of deceit & plainly corrupt, doth ſo behaue it ſelfe, as if that which is gold in the hande of Peter, were turned into a cole in the hande of Iudas, and it is wont to be patient and plyant toward riche men, great perſonages, p. 265ſtraungers, freinds, and not toward euerie one, wherefore it is falſe, vaine, lying, hypocriticall, and nothing but deceit and mockerie before God. Hereof now learne how vnpoſſible ſound and entire, that is, ſpirituall meeknes and a patient minde is vntounto nature, and how few there be which marke this euell, by reaſon of that deceitfull meekenes and patient minde, though in outward ſhew verie goodly, which they ſhew vntounto certaine, thinking that they do well and iuſtly, in that they are more hard and impatient toward ſome. For ſo their defiled and filthie nature teacheth them, by her goodly reaſon, which alwayes iudgeth and doeth againſt the ſpirit and thoſe thinges that are of the ſpirit, becauſe as Paul ſayth: Rom. 8: They that are after the flesh, ſauour the thinges of the flesh.

But to conclude, it is manifeſt that the Apoſtle hath comprehended in theſe few wordes the whole life worthy of a Chriſtian, which he ought to leade toward his neighbour. For he that is of a patient minde, pliant and meeke in deede, ſtudieth to deſerue well of all men, as well concerning the body as concerning the ſoule, as well in deede as in wordes, and doth alſo beare with a moſt patient minde, the offences and malice of others. Where ſuch a minde is, there is alſo louelove, ioye, peace, long ſuffering, gentlenes, goodnes, & what ſoeuer is the frute of the ſpirit Gal. 5. But here fleſh murmureth: If we ſhould endeuour to be ſo meeke and patient, ſaith the fleſh, that we ſhould take all things in good part of all men, it would come to paſſe, that no mā ſhould be able to keepe a peece of breade ſafely & in peace for the vniuſt which would abuſe our meekenes & patiēt mind, they would take away all things, yea they would not ſuffer vsus to liue. Marke how comfortably & aboundātly the Apoſtle doth ſatiſfie this diſtruſting & fooliſh cogitation, euen from this place vntounto the ende of this text.

The Lord is at hand. As though he ſaid:We muſt make our patient mynde knowen vntounto all without feare leaſt any abuſe it to our hurt & hinderance. if there were no Lord or no God, one might feare, when by his meekenes and patient minde he compteth all thinges alike, and taketh all thinges in good part, that that would be damage and hurt vntounto him, but now there not onelyonly is a Lord, which gouerneth all things moſt iuſtly, but he is alſo at hand, he can not forget or forſake thee, be thou onelyonly of a patient minde and gentle toward all, let him hauehave the care of thee, nouriſh, and preſerue thee. He hath giuen Chriſt the eternall good, how ſhould not he alſo giuegive thinges neceſſarie p. 266for the belly? He hath farre more, then can be taken away from thee, and thou foraſmuch as thou haſt Chriſt, haſt much more then the whole world. Hereunto pertaineth that which is ſaide Pſal. 55: Caſt thy burden vponupon the Lord, and he shall nourish thee. And 1. Pet. 5: Caſt all your care on him: for he careth for you. And Chriſt ſayth Matth. 6: Behold the foules of the aier and lilies of the field, &c. all which agree with the preſent conſolation of the Apoſtle, and hauehave the ſame meaning which theſe wordes here hauehave: The Lord is at hand.

Chriſtians muſt not be carefull, but muſt caſt their care on God who careth for them.Be nothing carefull. That is, take no care at all for your ſelues, let God care for you, whoe knoweth and is able to do it, whom ye hauehave now knowne that he is good and gracious. The heathen hauehave not without a cauſe care of this preſent life, inaſmuch as they are ignorant and do not beleeue that they hauehave a God who hath care of all, as Chriſt Matth. 6. ſaid: Be not carefull for your life, what ye shall eat, or what ye shall drinke: nor yet for your body, what ye shall put on: for after all theſe thinges ſeeke the Gentiles, but your heauenly Father knoweth, that ye hauehave neede of all theſe thinges. Wherefore let the whole world take from thee, and do thee iniurie, thou ſhalt alwayes hauehave ſufficient, and it can not be that thou ſhouldeſt periſh with any aduerſitie, vnles they hauehave firſt taken from thee thy God, but who can take him from thee, if thou thy ſelfe dooſt not caſt him of? There is no cauſe therefore that we ſhould be carefull, ſeing that he is our father and prouideth for vsus, which hath all thinges in his own hand, euen thoſe, which ſeeme to take away thoſe things that be ours from vsus, and to endamage and hurt vsus wherein ſoeuer they are able. But we hauehave exceeding great cauſe alwayes to reioyce in the Lord, when we are of a patient mynde toward all men, foraſmuch as we are certaine, if ſo be that we beleeue, that it can by no meanes come to paſſe, that good thinges ſhould be wanting vntounto vsus, hauing Almightie God our fauourable and carefull father: whom they that hauehave not, let vsus ſuffer them to be troubled with carke and care. It ought to be our onelyonly care, how we may be voyde of care, and be found alwayes ioyfull in God, and meeke and of a patient mynde toward men. So without dout we ſhall trie that which Dauid tried ſaying: I hauehave been young & now am olde, Pſal. 37.25.Ps 37:25and yet ſaw I neuer the righteous forſaken, nor his ſeede begging their bread. And that which p. 267he ſayth Pſal. 40: The Lord careth for me.

But in all thinges let your requeſtes be shewed vntounto God in prayer & ſupplication with giuing of thankes. In theſe wordes the Apoſtle teacheth, how our care is to be caſt vponupon God, and the meaning of that which he ſayth is this:How y^e godly muſt caſt their care vponupon God. OnelyOnly be not carefull, but if any thing chaunce, which may make you carefull (as in deede innumerable ſuch are wont to come vntounto thoſe that liue in the world) ſo behaue your ſelues, that ye attempt nothing at all with your care, what ſoeuer that ſhalbe which chaunceth vntounto you, but caſting of care, turne your ſelues with prayer and ſupplication vntounto God, and deſire him that he will bring to paſſe and finiſh that which your ſelues otherwiſe ſhould in vaine hauehave attempted with your care to accompliſh. Howbeit deſire this with giuing of thankes, foraſmuch as ye hauehave ſuch a God as hath care of you, and vntounto whom ye may ſafely commit all carke and care for you. But he that will not ſo behaue himſelfe when any thing happeneth, but will firſt weye all thinges by his owne reaſon, and order them according to his owne iudgement, and ſo take to himſelfe the care of his thinges, he ſhall wrap himſelfe in innumerable diſcommodities, he ſhall loze all ioy and quietnes thereby, and yet ſhall preuaile nothing, but labour in vaine, & plunge himſelfe ſo much more in troubles and miſeries, that he ſhall not be able to eſcape out of them againe, which we learne daily both by our owne and by other mens experience. Now that which Paule here admoniſheth concerning prayer tendeth vntounto this end, leſt that any man ſhould neglect all thinges & commit them to God, and he himſelfe ſleepe and do nothing at all, no not ſo much as once pray for them: for he that ſhould vſe this ſlouthfulnes, albeit he were now quiet, ſhall eaſily be wrapped in cares, whereof he ſhall not be able to ridde himſelfe: we muſt do our endeuour and not ſleepe, and therefore it is that many thinges be incident, which are wont to bring carefulnes, whereby we might be as it were compelled to pray vntounto God. Wherefore Paule hath not in vaine ioyned togither theſe two: Be nothing carefull, and: In all thinges let your requeſtes be shewed vntounto God in prayer and ſupplication with giuing of thankes. Nothing and All do in deede greatly differ, howbeit the Apoſtle therefore put them togither, that he might ſignifie that it can not be, but that many and innumerable thinges be incident, which are wont to p. 268bring carke and care, but that in all them we ought to admit no carefulnes, but alwayes flie vntounto prayer, and commit them all vntounto God, & deſire of him thoſe thinges whereof we hauehave neede.

Now we muſt here ſee how our prayer muſt be framed, and what is the true maner of praying. The Apoſtle ſetteth downe foure thinges, prayer, ſupplication, giuing of thinkes, and requeſts or petitions.Prayer. Prayer is thoſe wordes or ſpeche, wherein as ſometimes ſome thing is deſired, ſo alſo other thinges are declared, as is the Lords Prayer and the Pſalmes.Supplicatiō. Supplication is, when the petition is vrged or made more earneſt by ſome thing, as when one prayeth for his father, or for ſome other thinge which is deare and excellent vntounto him, as when we praye vntounto God by his mercy, by his ſonne, by his promiſe, by his name, &c. As Salomon Pſal. 132: Lord remember Dauid, and all his trouble. And Paule Rom. 12: I beſeech you by the mercies of God. And 2. Cor. 10: I beſeech you by the mekenes and gentlenes of Chriſt,A petition or requeſt. &c. A petition or requeſt is, when we name that which is deſired, and for which prayer and ſupplication is made, as in the Lordes Prayer, all that compoſition of wordes is called prayer, but thoſe ſeuen thinges for which we pray, as, halowed be thy name, thy kingdome come, &c. are petitions. According to that ſaying Matth. 7: Aske, and it shalbe giuen you: ſeeke, and ye shall fynde: knocke, and it shalbe opened vntounto you. For whoſoeuer asketh, receiueth: and he that ſeeketh fyndeth: and to him that knocketh, it shalbe opened. Giuing of thankes is when the benefites of God are rehearſed,Giuing of thankes. whereby faith in God is ſtrengthened, and ſtirred vp ſo much more confidently to looke for that which is deſired, & for which we do praie. Wherefore prayer vrgeth or earneſtly aſketh by ſupplication, but is ſtrengthened and made ſweete & acceptable by giuing of thankes, and ſo by this ſtrength and ſweetnes it preuaileth, and obtaineth, what ſoeuer it aſketh. This maner of prayer we read to hauehave bin vſed in the Church, and among the holy fathers of the old Teſtament, which were wont alwayes in their prayers to aſke with ſupplication and giuing of thankes. The ſame alſo we ſee in the Lordes Prayer, which beginneth with giuing of thankes and with prayſe, when as euen in the beginning thereof we confes God a father, vntounto whom the godly mynde hath acceſſe by his fatherly louelove and by the louelove of his ſonne, vntounto which p. 269ſupplication nothing may be compared, wherefore it is both the beſt and moſt excellent prayer of all which may be had.

Moreouer in theſe wordes Paule hath verie well expreſſed the myſterie of the golden cenſer of the old Teſtament,The myſtery of the golden cenſer declared. whereof we read many thinges in the bookes of Moſes. It was lawfull for the Prieſtes only to burne incenſe, now all we which beleeue in Chriſt, are Prieſtes, wherefore it is lawfull for all vsus, and for vsus onelyonly to burne the incenſe of prayers. The cenſer that golden veſſel, is the wordes which we vtter in prayer, ſurely golden and precious, as thoſe are, whereof the Lordes prayer conſiſteth, the Pſalmes and other prayers of the Scripture. For commonly in the Scripture veſſels ſignifie wordes, for that our meaninges are contained in wordes as in a veſſel, and by wordes are vttered and receiued as out of a veſſell, as wine, water, burning coles, and ſuch like, are contained in veſſels, and taken out of veſſels. So by the cuppe of Babylon Apoc. 17. the doctrine of men is vnderſtood, and by the cuppe wherein the blood of Chriſt is dronke the Goſpell.

Furthermore burning coles,What is ſignified by the burning coles, whereon the incēſe was layde. whereupon the frankincenſe was layde, ſignifie giuing of thankes, and rehearſing of benefites in prayer, which we are wont to do in making ſupplication. For, that by fierie coles benefites are ſignified it is manifeſt euen out of the 12. to the Rom. where the Apoſtle reciteth the ſaying of Salomon Prouerb. 25: If thine enemie hunger, feede him: if he thirſt, giuegive him drinke: for in ſo doing thou shalt heape coles of fire on his head. And benefits may be rightly called coles of fire, foraſmuch as they inflame the heart with louelove, although it be cold. In the Lawe it was prohibited to laye the frankincenſe vponupon any other coles, but them that were of the altar of y^e Lord, which ſignifieth, that we muſt not rehearſe our own good deedes in prayer, as that Phariſe did, Luc. 15: but onelyonly the benefits of God beſtowed vponupon vsus in Chriſt. He is our altar,We muſt giuegive thankes to God by Chriſt. by him we muſt offer, for the benefits receiued by him we muſt giuegive thākes, and make mention of them in prayer for the increaſing of our faith. This Paule teacheth Coloſſ. 3. where he ſayth: Do all thinges in the name of the Lord Ieſus, giuing thankes to God the Father by him. For God can not ſuffer, that thou ſhouldeſt glorie of any thing els in his ſight, which he declared in a type or figure Leuit. 10, where we read that Nadah and Abihu the p. 270ſonnes of Aaron were taken and conſumed of the flame from the altar of God, becauſe they burned incenſe taking other fire then of the altar of the Lord. The workes of Chriſt only are acceptable to God, wherefore for theſe onelyonly we muſt both giuegive thankes and reioyce in prayer.

The petitiōs made in prayer ſignified by the incēſe layd on the burning coles.The incenſe ſignifieth the petitions made in prayer. For petitions are, whereof prayer conſiſteth, and which aſcend vntounto God, according as Paul ſayth: Let your petitions be shewed vntounto God, wherein he ſeemeth to hauehave conſidered and interpreted them as a ſauour aſcending from the cenſer. As though he had ſaid: when ye will burne incenſe ſweete and acceptable vntounto the Lord, make, that your petitions be ſhewed vntounto God with ſupplication and giuing of thankes, this incenſe and this ſauour as it is moſt ſweete vntounto God, ſo doth it aſcend ſtraight vntounto heauen, like vapoures of ſmoke, and entreth euen vntounto the throne of God. And as burning coles do giuegive a ſtrong ſauour and make it aſcend vpward: ſo the memorie of the benefites of God, which we rehearſe by giuing of thankes, and whereof we do as it were aduertize God and our ſelues, doth make prayer ſtedfaſt and bold, which cheerefully and gladly aſcendeth into heauen, without which truly prayer fainteth, is cold and of no force. Wherefore whoſoeuer thou art, before thou pray with faith and effectually, they heart muſt be inflamed with the memorie of the benefits, which God hath beſtowed vponupon vsus in Chriſt.

But perhaps ſome man will demaund, how our petitions be ſhewed or become manifeſt vntounto God, ſeeing that they be not onelyonly knowne vntounto him before we praye, but he alſo doth ſend vsus that, which we aſke? Whereunto I aunſwere: the Apoſtle adioyned this, that he might teach, of what ſort true prayer ought to be,We muſt not praye at aduenture but be certainly perſwaded that we ſhalbe heard of God. to wit, aſſured and hauing confidence and truſt in God, which paſſeth not away into the winde, neither is made at aduenture, as their prayer is, which pray, and hauehave no regard, whether God heareth or not, yea rather beleeue that he doth not heare, which vndoutedly is not to praye or to aſke of God, but to tempt and mocke God. For if any man did deſire money of me, whom I certainly knew, not to perſwade himſelfe that he ſhould receiue it, I could not ſuffer ſuch an aſker, of whom I might aſſure my ſelfe to be mocked: how much more is God offended at our much crying out and babbling, when we do continually p. 271babble much & crie out, & do not thinke at all whether he heareth vsus. Learne therefore here,How our petitions are ſhewed vntounto God. that they petitions muſt be ſhewed vntounto God, that is, that thou muſt ſo aſke, that thou dout not, that they petitions be knowne and accepted of God, and beleeue certainly, that thou ſhalt obtaine what ſoeuer thou doeſt aſke, with which faith if thou be endued, it ſhall ſo come vntounto thee in deede. For as we belteue, ſo it commeth vntounto vsus. Wherefore, as the ſmoke carieth the ſauour vpward from the cenſer: ſo faith carieth the petitions of the beleeuers into the ſight of God, whereby we aſſuredly beleeue, that our petitions ſhall come vntounto God, and that we ſhall vndoutedly obteine thoſe thinges that we aſke. Paul by theſe wordes [be shewed] did vndoutedly meane that, which is eftſoones in the Pſalmes: God hath heard my petition, GiueGive eare Lord vntounto my prayer, and ſuch like. Hereof Chriſt ſpeaketh Matth, 21, and Mar. 11. Whatſoeuer ye shall aske in prayer, if ye beleeue, ye shall receiue it. And Iames ſaith chap. 1: Aske in faith and wauer not, for he that wauereth shall receiue nothing of the Lord. Who may not now hereof perceiue, that that much babbling and crying out, which is made commonly through the world in monaſteries, is a mocking and deluding of God? The prayers of theſe, if they may be called prayers, are aboundantly ſhewed before men, for they crie out and babble too much, but there is no regard of them with God, they are not knowne of him, neither come they vntounto his eares, that is, he doth by no meanes heare them, for that they do not beleeue, or are aſſured, that their crying out or much babbling is heard of God, wherefore as they beleeue, ſo do they receiue. It was time therefore long ſince, that thoſe mockinges and blaſphemies of God ſhould be aboliſhed. But if we praye as we are here taught, there ſhalbe nothing ſurely which we may not obtaine.Why we oftētimes praie and receiue not. Now we praye for many things continually, and receiue nothing, neither is it any meruell, ſeeing we praye ſo, that our petitions be not ſhewed vntounto God, for that we do not beleeue that they be manifeſt vntounto him. Wo to our diffidence and incredulitie.

And the peace of God which paſſeth all vnderſtanding, shall preſerue your hearts and myndes in Chriſt Ieſus. In how goodly an order doth Paul here inſtruct a Chriſtian man? Firſt he teacheth him to be glad and ioyfull in the Lord by faith: ſecondly to ſhew himſelfe meeke and gentle to all his neighbours. And if p. 272thou ſay, how can I do that without loſſe or hinderance? he aunſwereth: The Lord is at hand. If thou againe obiect: But what if men perſecute me, and euen bereue me of that I hauehave? He addeth: be nothing carefull, but let thy petitions be ſhewed vntounto God. Where if the fleſh againe murmur, what if in the meane ſeaſon I be oppreſſed and ſpoiled? he concludeth that there ſhalbe nothing leſſe, the peace of God ſhall preſerue and keepe thee, whereof I muſt now entreat ſomewhat.The peace of God. By the peace of God is not meant here that peace, whereby God is peaceable and quiet in himſelfe, but that which he giueth vntounto vsus, and poureth into our heartes, euen as alſo it is called the word of God which he giueth vsus, that we may preache it and beleeue it. So when he giueth this peace vntounto vsus, it is called the peace of God, euen becauſe we hauehave the ſame with him, when in the world notwithſtanding we ſuffer affliction.

Now this peace paſſeth all vnderſtanding, reaſon, and knowledge of man: which is not ſo to be vnderſtood, as though man can not at all perceiue or know it, for if we hauehave peace with God, truly it muſt be felt in our heart and conſcience, otherwiſe our heartes and myndes could not be preſerued by it, but it is thus to be vnderſtood▪ When tribulation commeth vponupon them, which know not to flie vntounto God with prayer and ſupplication, but truſt to their owne wiſedome and care, whereby they ſeeke peace, but that which reaſon is able to know, which is that, whereby tribulation taketh an end, and is chaunged with outward tranquillicie: this peace doth not paſſe reaſon, but is agreable vntounto it, inaſmuch as it is ſought and found out of it. Wherefore they that are voyd of fayth are exceedingly diſquieted, and troubled vntill according to the reaſon of the fleſh they obtaine this peace by heardly deliuering or ridding themſelues of aduerſitie, not regarding whether they bring that to paſſe by force or by crafte, as he that hath receiued a wound ſeeketh to hauehave it healed,The peace which the faithfull enioy. &c. But they that reioyce ſyncerely in the Lord, it is ſufficiēt for them, that they know that they hauehave God fauourable vntounto them, and hauehave aſſured peace with him, they abyde willingly in tribulation, being nothing carefull for that peace of reaſon by the remouing of outward troubles, but they endure them valiantly, looking to be ſtrengthned inwardly by faith, taking no care whether the aduerſities which they ſuffer, ſhall remaine a p. 273ſhort or a long time, whether they ſhalbe temporall or cōtinuing, neither are diſquieted with caring what ende they ſhall hauehave. They cōmit all things to God, ſeeking not to know, when, how, where, or by whom he wil giuegive them quietnes. Wherefore God againe ſheweth them this fauour, that he maketh the end of their triall to be ſuch, and with ſo great commoditie, as no man could either ſuſpect or wiſh for. Loe, this is that peace of the croſſe, the peace of God, the peace of conſcience, true Chriſtian peace, which maketh that a man outwardly alſo, as much as is in him, liueth quietly and peaceably with all men, & troubleth no man. This peace reaſon is not able by any meanes to know or comprehend, that a man vnderunder the croſſe may hauehave quietnes of minde and ioy of heart, and peace euen in the very inuaſion of his enemies: this is the gift and worke of God, knowen to none, but to him that hath it, and hath tried it.

Whereas Paul ſaid:Rom. 15.13.Rom 15:13 Now the God of hope fill you with all ioy & peace in beleeuing, that which he calleth in theſe wordes, peace in beleeuing, he calleth in our preſent text y^e peace of God. Moreouer Paul ſignifieth in theſe wordes, that whoſoeuer will reioyce in the Lord by faith, and be meeke and of a patient minde toward all by louelove, the Deuell vndoutedly is againſt him,The Deuell laboureth to hinder and ſtay the godly proceedings of the faithfull. and will raiſe vp ſome croſſe, that he may driue him from ſo Chriſtian a purpoſe, wherefore the Apoſtle will hauehave euerie one to be prepared againſt this aſſault of Satan, and to place his peace there where Satan can not trouble it, namely in God, and not thinke how he may caſt of the croſſe, but ſuffer the aduerſarie to take on, and rage as he liſt, he in the meane ſeaſon patiently looking for the Lord, that he comming may make an ende of aduerſitie and trouble: for by this meanes his mynde, heart and conſcience are preſerued 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 throughly perſwade himſelfe that God is fauourable vntounto him, & carefull for him, and maketh no accompt what chaunceth vntounto him from creatures. Moreouer let no man vnderſtand here the heartes and mindes to be the will and knowledge of nature, but as Paule himſelfe interpreteth, the heartes and mindes in Chriſt Ieſu, that is, ſuch as we hauehave in Chriſt, of Chriſt, and vnderunder Chriſt. Theſe are the heartes and mindes which faith and louelove cauſe, with which they that be endued, do p. 274behaue themſelues moſt godly toward God, and moſt louingly and gently toward their neighbour. Toward God they ſo behaue themſelues, that they beleeue in him, and louelove him with their whole heart, and are alſo moſt ready, with their whole heart and with all their cogitations to do thoſe thinges which ſhalbe acceptable to God and their neighbours, as much as, yea more then they are able. Such heartes and mindes the Deuell goeth about with the feare of death and other troubles to terrifie and driue from this godlines, erecting a falſe hope there againſt by the deuiſes and imaginations of men, wherewith the minde is ſeduced, that it may ſeeke to be comforted and holpen of it ſelfe or other creatures, which if it do, ſurely he hath drawne ſuch a man from the care of God, and wrapped him in his owne vaine care.

Thus haſt thou godly reader, out of this ſhort text a moſt plentifull inſtruction of Chriſtian life, how thou muſt liue toward God and thy neighbour, namely that thou muſt beleeue that God is all thinges vntounto thee, and thou againe muſt be all thinges vntounto thy neighbours, that thou muſt ſhewe thy ſelfe ſuch a one to thy neighbour, as God hath ſhewed himſelfe to thee, that thou muſt receiue of God and giuegive to thy neighbour: All which are contained in faith and louelove, the whole ſumme of all Chriſtianitie.