The sermons of M. John Calvin, upon the Epistle of S. Paul too the…The sermons of M. Iohn Caluin, vpon the Epistle of S. Paule too the…

The .xxi. Sermon, which is the sixth upon the third Chapter, and the first upon the fourth.

The .xxi. Sermon, which is the sixth vppon the third Chapter, and the first vppon the fourth.

2. With all lowliness and meekness, with patience. &c.

2. VVith all lovvelinesse and meekenesse, vvith pacience. &c.

When God hath done us never so much good, although we feel our selves beholden unto him, and bound too yield him his dew praise: yet can we not discharge our selves of our duty with a free hart, except we hope that he will hold on still hereafter, and show himself the same too the end, which we have known him too be heretofore. Now, without faith we cannot hope, and so is it unpossible that God should have his dew praise at mens hands. Put the case we had found Gods help at our need, and whatsoever we could wish: and in the mean while we think it was but a sudden braid which is vanished away out of hand, and that henceforth we may look for no more at his hand, and that it shall be in vain for us too require it: it is certain, that we would come no more at him, because we should be pinched and pressed with heaviness and grief. Therefore, that we may hold out in praising Gods name, we must couple these two things together: that is too wit, that on the one side we bethink us of the good that we have received of him, and that on the other side we hope still that he will always be steadfast and constant in his purpose unto the end, and never cease to do us good. And that is the order which S. Paul keepeth here, saying, Praise and glory be yielded unto God. And how? unto him (sayeth he) which is able too do all things, beyond our asking, yea and beyond our thinking too. Now it is certain, that here Saint Paul had an eye back too that which we have seen before, which is, that God did then utter the infinite riches of his goodness, when he vouchsafed too have the Gospel (which is the message of salvation) published throughout the world. Nevertheless, he quickeneth up the faithful, to discharge themselves cheerfully, by telling them that they must not mistrust that God will withdraw his hand, as though his showing of himself liberal towards them, had bin but for once and away. His meaning then is, that God will go through with his work, and therefore that ⟨image 166⟩we may give our selves too the praising of his name without any stop, as well in respect of the good that we have received already, as upon belief that he will hold on without ever failing us. That is the effect of the matter which we have too gather upon this strain.

WHen God hath doone vs neuer so much good, although wee feele our selues beholden vntoo him, and bound too yeelde him his dew praise: yit can wee not discharge our selues of our dewtie with a free hart, except wee hope that he will holde on still hereafter, and shewe himselfe the same too the ende, which wee haue knowen him too bee heretoofore. Now, without fayth we cannot hope, and so is it vnpossible that God should haue his dew praise at mens handes. Put the cace wee had found Gods helpe at our neede, and whatsoeuer wee could wishe: and in the meane whyle wee thinke it was but a sodein brayd which is vanished away out of hand, and that hensfoorth wee may looke for no more at his hand, and that it shalbee in vayne for vs too requyre it: it is certeyne, that wee would come no more at him, bycause wee should bee pinched and pressed with heauinesse and griefe. Therefore, that wee may holde out in praysing Gods name, wee must cupple these twoo things toogither: that is too wit, that on the one syde wee bethinke vs of the good that wee haue receyued of him, and that on the other syde wee hope still that he will alwayes bee stedfast and constant in his purpose vntoo the end, and neuer ceasse to doo vs good. And that is the order which S. Paule keepeth heere, saying, Prayse and glory be yeelded vntoo God. And how? vntoo him (sayeth he) vvhich is able too doo all things, beyond our asking, yea and beyond our thinking too. Now it is certein, that heere Saint Paule had an eye backe too that which wee haue seene before, which is, that God did then vtter the infinite riches of his goodnesse, when he voutsafed too haue the Gospell (which is the message of saluation) published throughout the world. Neuerthelesse, he quickeneth vp the faythful, to discharge themselues cheerefully, by telling them that they must not mistrust that God will withdrawe his hand, as though his shewing of himselfe liberall towardes them, had bin but for once and away. His meaning then is, that God will go through with his woorke, and therefore that ⟨image 166⟩wee may giue our selues too the praysing of his name without any stop, as well in respect of the good that wee haue receyued already, as vppon beleefe that he will holde on without euer fayling vs. That is the effect of the matter which wee haue too gather vppon this streyne.

Now his saying is, Let glory be yielded to God in the Church: whereby he showeth, that it is not enough that every of us do privately acknowledge the benefits that God hath bestowed upon him: but that we must also join together in that mind. For if the body be well at ease, surely no member will be so addicted too it self, but that it will have regard of all the rest. Now then, when as God hath made his Church too prosper, so as the number thereof is multiplied, and it is also increased in spiritual gifts: not only they that have received those benefits, must enforce themselves too praise God: but also all the rest of the body, for so much as it becometh us too be knit together with the holy bond, whereof S. Paul will speak hereafter. That then is the cause why he speaketh purposely of the Church: as if he should say, that seeing God doth so utter his goodness, every man ought too be inflamed too glorify him, because that look whatsoever he doeth too our neighbours, we ought too take it as done too our selves. And verily he had an eye here too that which might hinder the praising of God with one true consent. For the Jews had always a certain disdain against the Gentiles, because they thought it was meet that themselves should keep still the birthright, and that they had wrong, if any of those were made equal with them, which had bin utterly shaken of afore. And likewise the Gentiles perceiving the Jews too be given too foolish bragging of the law, which had taken an end, might have despised them on the other side. Saint Paul therefore telleth them here, that inasmuch as God had called them as brethren too the heritaunce of salvation, it became them too agree in such wise in the praising of him, as his praise might sound everywhere.

Now his saying is, Let glory bee yeelded to God in the Church: wherby he sheweth, that it is not ynough that euery of vs doo priuately acknowledge the benefites that God hath bestowed vppon him: but that wee must also ioyne toogither in that mynd. For if the body bee well at ease, surely no member will bee so addicted too it selfe, but that it will haue regard of all the rest. Now then, when as God hath made his Church too prosper, so as the number thereof is multiplyed, and it is also increaced in spirituall giftes: not onely they that haue receyued those benefites, must inforce themselues too praise God: but also all the rest of the body, for so much as it becommeth vs too bee knit togither with the holy bond, whereof S. Paule will speake heereafter. That then is the cause why he speaketh purposely of the Church: as if he should say, that seeyng God dooth so vtter his goodnesse, euery man ought too bee inflamed too glorify him, bycause that looke whatsoeuer he dooeth too our neyghbours, wee ought too take it as doone too our selues. And verily he had an eye heere too that which myght hinder the praysing of God with one trew consent. For the Iewes had alwayes a certeine disdeyne ageinst the Gentiles, bycause they thought it was meete that themselues should keepe stil the birthryght, and that they had wrong, if any of those were made equall with them, which had bin vtterly shaken of afore. And likewyse the Gentyles perceyuing the Iewes too bee giuen too foolish bragging of the lawe, which had taken an end, myght haue despyzed them on the other syde. Saint Paule therefore telleth them here, that inasmuch as God had called them as brethren too the heritaunce of saluation, it became them too agree in such wise in the praysing of him, as his prayse myght sound euerywhere.

And he sayeth, Let praise be yielded too God, yea even for evermore, from world too world, and by Jesus Christ. Forsomuch as Saint Paul hath treated heretofore of the grace that served to guide the faithful too the kingdom of heaven: therefore doth he of good right say, that men must not only praise God for once and away, but also that there is cause too continue the same, not the life of one man but throughout all ages. Yea and moreover S. Paul meant to do ⟨p. 148⟩us too understand, that the Church should be preserved for• ever, and that there should always remain some seed of it in the world, so as the record of salvation should never be fruitless, but there should be some people still too be gathered together, which should be a looking glass, wherein too behold the inestimable mercy which our God showeth us in our Lord Jesus Christ. So then, we see Saint Pauls meaning, whereby we ought too be assured, that although Satan practise all that is possible, too wipe away the remembering of God, and too make havoc in the Church, as the grace of our Lord Jesus Christ may be as good as defaced: yet will God overcome all by his power, so as the Church shall continue still, and the death and passion of our Lord Jesus Christ shall be available, notwithstanding the cruelty of Tyrants, and the practises of household enemies, and of such as would overthrow the whole building. And that also is the cause why Saint Paul setteth us down the name of Jesus Christ. It is true, that we cannot yield God thanks but by that mean: for it is certain that we should not be meet too receive one drop of good, but by the mean of our Lord Jesus Christ,¹ because we be enemies too God by nature. Insomuch that although he be freehearted even too the unbelievers: yet shall the same turn too their greater condemnation, so that they be double accursed, in being partakers of Gods blessings:² for too him that is unclean, all things are unclean, as saith Saint Paul in an other place. And therefore we can never give God thanks but in the name of Jesus Christ, by whom we receive all good things.

And he sayeth, Let prayze bee yelded too God, yea euen for euermore, from world too world, and by Iesus Christ. Forsomuch as Saint Paule hath treated hertoofore of the grace that serued to guyde the faythfull too the kingdome of heauen: therfore dooth he of good ryght say, that men must not only prayse God for once and away, but also that there is cause too continewe the same, not the lyfe of one man but throughout all ages. Yea and moreouer S. Paule ment to doo ⟨p. 148⟩vs too vnderstand, that the Churche should bee preserued for• euer, and that there should alwayes remayne some seede of it in the world, so as the record of sauation should neuer bee frutelesse, but there should bee some people still too bee gathered toogither, which should bee a looking glasse, wherin too behold the inestimable mercie which our God sheweth vs in our Lord Iesus Christ. So then, wee see Saynt Pauls meaning, wherby wee ought too bee assured, that although Satan practyze all that is possible, too wype away the remembering of God, and too make hauocke in the Church, as the grace of our Lord Iesus Christ may bee as good as defaced: yit will God ouercome all by his power, so as the Church shall continew still, and the death and passion of our Lord Iesus Christ shall bee auaylable, notwithstanding the crueltie of Tyrantes, and the practyzes of houshold enemyes, and of such as would ouerthrowe the whole buylding. And that also is the cause why Saynt Paule setteth vs downe the name of Iesus Christ. It is trew, that wee cannot yeeld God thankes but by that meane: for it is certeyne that wee should not bee meete too receyue one drop of good, but by the meane of our Lord Iesus Christ,¹ bycause wee bee enemyes too God by nature. Insomuch that although he bee freeharted euen too the vnbeleeuers: yit shall the same turne too their greater condemnation, so that they bee dubble accursed, in beeing partakers of Gods blissynges:² for too hym that is vncleane, all thyngs are vncleane, as sayth Saint Paule in an other place. And therefore wee can neuer giue God thankes but in the name of Iesus Christ, by whom wee rereyue all good things.

1. 1Coloss. •. c. 21.
2. 2Titus. 1. c. 15.

Howbeit, Saint Pauls meaning was too do us too understand in this Text, that Gods once showing of him self too be a father too all men in the person of his only son, by ordaining him too make the atonement, was too last for ever, and too continue world without end, insomuch that we must assure our selves (as I said afore) that God will maintain his truth in this world, and by that means have always some flock gathered unto him, among whom his name shall be called upon.

Howbeit, Saint Paules meanyng was too doo vs too vnderstand in this Text, that Gods once shewing of hym selfe too bee a father too all men in the person of his onely sonne, by ordeinyng hym too make the attonement, was too last for euer, and too continue world without end, insomuch that wee must assure our selues (as I sayd afore) that God will mainteyne his truth in this world, and by that meanes haue alwayes some flocke gathered vnto him, among whom his name shalbee called vppon.

But let us come now too the second part. He showeth that it is not enough for us too have known Gods goodness by experience for the time past: unless we be strengthened in such hope by it, as we doubt not but that God will show himself merciful towards us ever after. And that is the cause why he sayeth, Too him that is able too do all things exceeding abundantly, above our asking or thinking. Now ⟨image 167⟩we see here how S. Paul warneth us, that if God have used great mercifulness towards us heretofore, we must not doubt of his continuing of the same, because he is not like mortal men, which be fickle minded: neither must we be afraid that his fountain will dry, when he shall have bestowed great benefits upon us already. Why so? for he hath such store of them, that the more we take to our contentation, the greater abundance hath he still. We see then the mean too dispose our selves too acknowledge the good that God hath done us, at leastwise too honour him for them, is too be always fully resolved and persuaded that we shall ever find him a father, because he hath promised so too be.

But let vs come now too the second part. He sheweth that it is not ynough for vs too haue knowne Gods goodnesse by experience for the tyme past: vnlesse we be strengthened in such hope by it, as we doubt not but that God will shewe himself mercifull toowards vs euer after. And that is the cause why he sayeth, Too him that is able too doo al things exceeding abundantly, aboue our asking or thinking. Now ⟨image 167⟩wee see heere how S. Paule warneth vs, that if God haue vsed great mercifulnesse towards vs heeretoofore, wee must not doubt of his continuing of the same, bycause he is not lyke mortal men, which be fickle mynded: nother must wee bee afrayd that his fountayne will drye, when he shal haue bestowed great benefits vppon vs already. Why so? for he hath such store of them, that the more wee take to our contentation, the greater abundaunce hath he still. Wee see then the meane too dispoze our selues too acknowledge the good that God hath done vs, at leastwyse too honour him for them, is too bee alwayes fully resolued and perswaded that wee shall euer fynd him a father, bycause he hath promised so too bee.

And whereas he speaketh of Gods power or might: we must not imagine it too be an idle power, as the worldlings do. They will grant well enough that God is almighty: but yet in the mean while they trust never the more in him. Too their seeming he takes his rest in heaven, or else he disposeth not things in this world, but (at starts) when he bethinks himself of them. But contrariwise, when God speaks unto us of his power, it is, too the end we should make it our shield against all the distresses, hinderances, and lets, which the devil casteth before our eyes, too make us distrust Gods promises. Like as when it is said, that Abraham believed that God is almighty: it was not generally and confusedly, but with an applying of Gods infinite power too the thing that had bin promised him: which was, that in his seed all the nations of the earth should be blessed. Abraham looking upon himself, saw he was a man as fast decaying as might be: He drooped, and (as ye would say) dragged his wings after him: too be short, he was hard at deaths door: His wife had bin barren all her life long: she was past the age of teeming any more, insomuch that the thing which was told him by Gods own mouth, seemed utterly unpossible. And why is it that Abraham doth nevertheless believe assuredly,¹ that God will keep promise with him? It is, because he had an eye too his infinite power, which is able too overcome all lets and hinderances. We see then how Abraham applied Gods power too his own behoof, assuring himself, that Gods truth and his power are things inseparable.² After that manner also doth S. Paul say, that he whom he hath put in trust with his gage, is mighty. For he saw himself too be a poor and frail creature, he saw how he was hunted at all hands, (he saw) that he was shaken of and despised, ⟨p. 149⟩(he saw) how the doctrine that he bare abroad, was hated and abhorred, he saw how his life hung as by a thread, and he had such a number of troubles, as were able too overwhelm him, yea and finally too confound him and dispatch him quite. And how overcame he all this, & abode invincible, yea & even triumphed over them, being in prison, & seeing himself at deaths door? How could he have such victory against so many temptations and encounters?

And wheras he speaketh of Gods power or myght: wee must not imagin it too bee an ydle power, as the worldlings doo. They will graunt well ynough that God is almyghtie: but yit in the meane whyle they trust neuer the more in him. Too their seeming he takes his rest in heauen, or else he dispozeth not things in this world, but (at starts) when he bethinks himself of them. But contrariwyse, when God speaks vntoo vs of his power, it is, too the end wee should make it our sheeld ageinst al the distresses, hinderances, and lets, which the diuell casteth before our eyes, too make vs distrust Gods promises. Lyke as when it is sayd, that Abraham beleued that God is almightie: it was not generally and confuzedly, but with an applying of Gods infinite power too the thing that had bin promised him: which was, that in his seede all the nations of the earth should bee blissed. Abraham looking vppon himself, sawe he was a man as fast decaying as myght bee: He drooped, and (as yee would say) dragged his wings after him: too bee short, he was hard at deathes doore: His wyfe had bin barrein all hir lyfe long: she was past the age of teeming anie more, insomuch that the thing which was told him by Gods own mouth, seemed vtterly vnpossible. And why is it that Abraham dooth neuerthelesse beleeue assuredly,¹ that God will keepe promis with him? It is, bycause he had an eye too his infinite power, which is able too ouercome all lets and hinderances. Wee see then how Abraham applyed Gods power too his owne behoof, assuring himself, that Gods truthe and his power are things inseparable.² After that maner also dooth S. Paule say, that he whom he hath put in trust with his gage, is myghtie. For he sawe himself too bee a poore and frayle creature, he sawe how hee was hunted at all hands, (he sawe) that he was shaken of and despyzed, ⟨p. 149⟩(he sawe) how the doctrine that he bare abrode, was hated and abhorred, he sawe how his lyfe hung as by a threede, and he had such a number of trubbles, as were able too ouerwhelm him, yea and finally too confound him and dispatch him quyte. And how ouercame he all this, & abode inuincible, yea & euen tryumphed ouer them, being in prison, & seing himself at deathes doore? How could he haue such victory ageinst so manie temptations and incounters?

1. 1Rom. 4. a. 3.
2. 2•. Tim. 1. c. •2.

It was by knowing that God was the keeper of his soul, whereupon he conceived his infinite power, which is able too perform all that he appointeth. Ye see then, that Saint Paul imagined not a power in the air, but knew that God wrought so in him, as he should never fall but upon his feet (as men say.) And why? For he had promise of it. Wherefore let us learn to put this lesson as well in ure, as it is common in the scripture. The repeating thereof so oft is not for nought. For we see the frowardness that is in our selves, insomuch that although God have promised too keep us, yet if never so little a blast of wind come upon us, we be dismayed by and by. And how so? Surely if we yielded God the honour that he deserveth, and acknowledge him too be almighty (in deed:) we should boldly defy all that seemeth too be against us. And why? For if God be on our side, who shall be against us, sayeth Saint Paul?¹ And we see also how David defieth, both all his enemies, and also death, saying: though I should walk in the shadow of death, & within the grave:² yet should I be safe, because God is my shepherd, and hath his sheephook too guide me withal. And in another place he saith again.³ Though I were beset round about with a million of enemies, yet should I not shrink. And why? for God is with me. Were we then as well persuaded of Gods almightiness, as we confess it with our mouth: surely we should not be so soon dismayed, neither should our faith be shaken at every brunt. So then let us conclude, that inasmuch as we be so weak, and every thing of nothing, will scare us out of our wits: there is nothing but hypocrisy in us, and our confessing that God is almighty, cometh not from our hart. So much the more therefore behoveth it us too put this lesson in ure, and too exercise it night and day, that we may taste it throughly. And that is the cause why it is so often mentioned unto us, for we take it not too be a matter of so great importance. But when our Lord doth so often tell us, that he hath all things in his hand, that he disposeth of his creatures (as he listeth himself), and that ⟨image 168⟩nothing is able too let his determination, nor the performance of the things that he hath promised: it is too the end that we should yield unto his promises, that which they behight us:

It was by knowing that God was the keper of his soule, whervpon he conceyued his infinite power, which is able too performe all that he appoynteth. Yee see then, that Saint Paule imagined not a power in the aire, but knew that God wrought so in him, as he should neuer fall but vppon his feete (as men say.) And why? For he had promis of it. Wherfore let vs learne to put this lesson as well in vre, as it is common in the scripture. The repeting therof so oft is not for nought. For wee see the frowardnesse that is in our selues, insomuch that although God haue promised too keepe vs, yit if neuer so little a blast of wynd come vppon vs, wee bee dismayed by and by. And howso? Surely if wee yeelded God the honour that hee deserueth, and acknowledge him too bee almightie (in deede:) we should boldly defye all that seemeth too bee ageinst vs. And why? For if God bee on our syde, who shalbee ageinst vs, sayeth Saint Paule?¹ And wee see also how Dauid defyeth, both all his enemyes, and also death, saying: though I should walk in the shadowe of death, & within the graue:² yit should I be safe, bycause God is my shepherd, and hathe his sheephooke too guide mee withal. And in another place he saith agein.³ Though I were beset round about with a million of enemyes, yit should I not shrink. And why? for God is with mee. Were wee then as well perswaded of Gods almyghtinesse, as wee confesse it with our mouth: surely wee should not bee so soone dismayd, nother should our fayth bee shaken at euery brunt. So then let vs conclude, that inasmuch as wee bee so weake, and euery thing of nothing, will scare vs out of our wits: there is nothing but hipocrisie in vs, and our confessing that God is almightie, commeth not from our hart. So much the more therfore behoueth it vs too put this lesson in vre, and too exercyze it nyght and day, that wee may taste it throughly. And that is the cause why it is so often mentioned vntoo vs, for wee take it not too bee a matter of so greate importance. But when our Lord dooth so often tell vs, that he hath al things in his hand, that he disposeth of his creatures (as he listeth himself), and that ⟨image 168⟩nothing is able too let his determination, nor the performance of the things that hee hath promised: it is too the end that wee should yeeld vntoo his promises, that which they behyght vs:

1. 1Rom. 8. c. 30.
2. 2Psal. 2•. a. 4.
3. 3Psal. 3. a. 7.

that is too say, whensoever we shall seem too be at the point of undoing, and the devil shall give us so whole skirmishes, as we shall see no way too escape, nor any end of our distresses: let us think thus with our selves, who is he that hath spoken it? Who is he that hath promised too be our defender? Is it not he that is almighty? Could not he with one blast blow away all that the devil practiseth? Though all the world were against us, what could it do, so our Lord vouchsafed too maintain our part? After that manner must we advance Gods power above the whole world, that we may rest upon his promises. For (as I have said already) Gods word, and the power of bringing too pass the things contained therein, are things unseparable. And we blaspheme God, as oft as we be in doubt and perplexity, whether he be able too perform his defending of us or no. For sith he hath promised it: out of all doubt he will perform it, or else should his power be shortened, which is impossible. And so ye see why Saint Paul hath spoken here of Gods power. And that also is the cause why the prophets, in speaking of the succour which God hath always in readiness, too rescue the faithful withal from death, when they be plunged in it,¹ have commonly said, Is it not the God which hath made both heaven and earth? This should seem too be far fet. For the case is, that I am in some trouble, and have none other refuge, but only Gods pitying of me, whereof I seek too be assured: and he telleth me, I have created heaven and earth. He seemeth too send me very far, and too make me leap out of Gods blessing into the warm sun. But Gods telling of us that he created heaven and earth, is too do us too understand, that it belongs too him also too rule his creatures, that he hath a care of us as of his children, that there is not any thing above or beneath, which is not subject too him, and that he turneth all things round about, & too and fro as he listeth. Sayeth he so? Then must we out of hand apply it too our benefit, so as we doubt not but that his power hath such preeminence, as he is well able too root out whatsoever seemeth too be against us. And so ye see how ye must always have the said chain to tie Gods promises, & the truth of the bringing of them to pass together.

that is too say, whensoeuer wee shall seeme too bee at the poynt of vndooing, and the diuell shall giue vs so whole skirmishes, as we shall see no way too escape, nor any end of our distresses: let vs think thus with our selues, who is he that hath spoken it? Who is he that hath promised too bee our defender? Is it not he that is almyghtie? Could not he with one blast blowe away all that the diuell practizeth? Though all the world were ageinst vs, what could it doo, so our Lord voutsafed too maynteyne our part? After that maner must wee aduaunce Gods power aboue the whole world, that wee may rest vppon his promises. For (as I haue sayd alredye) Gods woord, and the power of bringing too passe the things conteyned therin, are things vnseparable. And wee blaspheme God, as oft as wee bee in dout and perplexitie, whether he bee able too performe his defending of vs or no. For sith he hath promised it: out of all doubt he wyll perfourme it, or else should his power bee shortened, which is impossible. And so yee see why Saint Paule hath spoken heere of Gods power. And that also is the cause why the prophets, in speaking of the succour which God hath alwayes in redinesse, too reskew the faythfull withall from death, when they bee plundged in it,¹ haue commonly sayd, Is it not the God which hath made both heauen and earth? This should seeme too bee farre fet. For the cace is, that I am in some trubble, and haue none other refuge, but onely Gods pitying of mee, whereof I seeke too bee assured: and he telleth mee, I haue created heauen and earth. He seemeth too send mee very farre, and too make mee leape out of Gods blissing intoo the warme sunne. But Gods telling of vs that he created heauen and earth, is too doo vs too vnderstand, that it belonges too him also too rule his creatures, that he hath a care of vs as of his children, that there is not any thing aboue or beneath, which is not subiect too him, and that he turneth all things round about, & too and fro as he listeth. Sayeth he so? Then must wee out of hand apply it too our benefyte, so as wee doubt not but that his power hath such preheminence, as he is well able too roote out whatsoeuer seemeth too bee ageinst vs. And so yee see how yee must alwayes haue the sayde cheyne to tye Gods promyses, & the truth of the brynging of them to passe togither.

1. 1E•ay. 45. •. 18.

And S. Paul sayeth, that he can do all things above our asking, ⟨p. 150⟩and our thinking. Not without cause hath he enclosed here all that belongeth too our salvation. For he that trusteth in God for one thing, will not miss too enter into debating, whether he will add a second benefit, or a third. That therefore is the cause why S. Paul will have us too look for all things at the hand of our God. And he sayeth, Above our asking. True it is that we must not fall asleep, when we would be succoured and governed at Gods hand, or be filled with his benefits: but if we believe in his word, we must also be moved too pray: for it is a true proof of our faith, when we resort so unto our God.¹ And for that cause is it said, that the faithful must discharge all their cares into his lap. For it is the true record of it, when at all times of our need, we resort too him, who will have us too seek all our welfare in him alone. The faithful therefore must be diligent in praying,² according as S. Paul sayeth in another text, where he exhorteth us too prayer and supplication, and setteth down this diligence also, too the intent we should have no slothfulness too pluck us back. But albeit we give over all our wits too praying unto God: yet notwithstanding, considering the necessities that compel us too resort unto him, God must be fain too outgo our requests, and too do much more for us than we require. And for proof thereof, when any (of the faithful) feels his own infirmities, he will straight ways humble himself, and thereupon repair unto God, and that not for once only, but every minute of an hour. And afterward he will resort to him both for his body and his soul, and think thus: Alas, yet want I such a thing, I must too him again. Lo how the faithful do throughly sift out the miseries and wants whereunto they be subject, thereby too provoke themselves too pray unto God. But do not we think that the devil hath a hundred thousand wiles which we perceive not? And God must be fain too provide for them, or else what would become of us? For although we feel that diverse things do pinch us, yet are there many other things that are unknown and hidden from us. So then it will always be found true, that God outgoeth all our prayers, and all our wishes. Mark that for one point.

And S. Paule sayeth, that he can doo all things aboue our asking, ⟨p. 150⟩and our thinking. Not without cause hath he inclozed heere all that belongeth too our saluation. For he that trusteth in God for one thing, will not misse too enter into debating, whether he will adde a second benefite, or a third. That therfore is the cause why S. Paule will haue vs too looke for all things at the hand of our God. And he sayeth, Aboue our asking. Trew it is that wee must not fall asleepe, when wee would bee succored and gouerned at Gods hand, or be filled with his benefites: but if wee beleeue in his woord, we must also bee moued too pray: for it is a trew proof of our fayth, when wee resort so vntoo our God.¹ And for that cause is it sayd, that the faythfull must discharge all their cares intoo his lappe. For it is the trew record of it, when at all tymes of our neede, wee resort too him, who will haue vs too seeke all our welfare in him alone. The faythfull therfore must be diligent in praying,² according as S. Paule sayeth in another text, wher he exhorteth vs too prayer and supplication, and setteth downe this diligence also, too the intent wee should haue no slothfulnesse too plucke vs backe. But albeeit wee giue ouer all our wittes too praying vntoo God: yit notwithstanding, considering the necessities that compell vs too resort vntoo him, God must bee fayne too outgo our requestes, and too doo much more for vs than wee requyre. And for proof therof, when any (of the faythfull) feeles his owne infirmities, he will streyt wayes humble himself, and theruppon repayre vntoo God, and that not for once only, but euery minute of an houre. And afterward he will resort to him both for his body and his soule, and think thus: Alas, yit want I such a thing, I must too him agein. Lo how the faythfull doo throughly sift out the miseries and wantes wheruntoo they bee subiect, therby too prouoke themselues too pray vntoo God. But doo not wee think that the diuell hath a hundred thousand wyles which wee perceyue not? And God must bee fayne too prouide for them, or else what would become of vs? For although wee feele that diuerse things doo pinch vs, yit are ther many other things that are vnknowen and hidden from vs. So then it will alwayes bee found trew, that God outgoeth all our prayers, and all our wishes. Mark that for one poynt.

1. 1Psal. 55. d. 23.
2. 2Coloss. 4. a. 2.

Therefore let us do what we can, and endeavour too resort continually unto God: and yet therewithal let us be fully persuaded, that he must be fain too watch over us, and too be much more sharp sighted than we, in espying what we have need of, and the means also that are fit too compass it to our behoof: all these things ⟨image 169⟩must God be fain too look too. And so must we cast all our cares upon him,¹ as I alleged afore out of the Psalm.

Therfore let vs doo what wee can, and indeuer too resort continewally vntoo God: and yit therwithall let vs bee fully perswaded, that he must bee fayne too watch ouer vs, and too bee much more sharp syghted than wee, in espying what wee haue neede of, and the meanes also that are fit too compasse it to our behoof: all these things ⟨image 169⟩must God bee fayne too looke too. And so must wee cast all our cares vppon him,¹ as I alledged afore out of the Psalme.

1. 1Psal. 55. d. 23.

And soothly his adding of above our ability too think, is too show that although men be enlightened by the Gospel, too distrust themselves, too walk in fear, yea, and too be abashed at the sight of their own wretchedness: yet perceive they not the hundred part of it, but must be fain too refer the residue unto God, and too look for more at his hand, than they can wish. And herewithall S. Paul showeth us, that we cannot pass measure, in trusting unto God, and in asking him the things that we have need of. In deed we must not use a foolish liberty, too pray too God too give us this, or that, as our fleshly desire provoketh us. For we must refer our selves wholly unto him: and specially we must in praying, fight against all our own lusts, that we be not too importunate in them. And in good sooth, we see what hath befallen too such as would needs have God too grant all their demands too pleasure them withal. The children of Israel were fed with flesh,¹ and were glutted with it, till they were ready too burst: but while the meat was yet in their throats, Gods wrath and vengeance fell upon them. It had bin much better for them, that their request had bin denied, than granted. Therefore when we pray, we must not take such liberty, as too say, that God should be subject too our affections and desires, but we must ask him the things that he hath promised us, assuring our selves that he will like well of our requests. And (as I said afore) let us not fear that we shall be too excessive, for we see that he will do yet more, and so had he need too do. And let us not be afraid too be blamed of any presumption or malapertness, in assuring our selves of his promises. In deed if men warrant themselves more than Gods word will bear them out in, or bear themselves on hand that they shall obtain whatsoever they imagine in their own brain: all such hope shall doubtless be a s•ope. But if we ground our selves upon Gods truth, which is sure and undeceytfull: let us hardily reach out the trust far and wide which we have in him, and let us not doubt but he will perform it too the full, yea, and much more too, as S. Paul showeth us here.

And soothly his adding of aboue our abilitie too thinke, is too shewe that although men bee inlyghtened by the Gospell, too distrust themselues, too walke in feare, yea, and too bee abashed at the syght of their owne wretchednesse: yit perceyue they not the hundreth part of it, but must bee fayne too referre the residew vntoo God, and too looke for more at his hand, than they can wishe. And herewithall S. Paul sheweth vs, that wee cannot passe measure, in trusting vntoo God, and in asking him the things that wee haue neede of. In deede wee must not vse a foolish libertie, too pray too God too giue vs this, or that, as our fleshly desyre prouoketh vs. For wee must referre our selues wholy vntoo him: and specially we must in praying, fyght ageinst all our owne lustes, that wee bee not too importunate in them. And in good sooth, weee see what hath befalne too such as would needes haue God too graunt all their demaundes too pleasure them withall. The children of Israell were fed with flesh,¹ and were glutted with it, till they were redye too burst: but whyle the meate was yit in their throtes, Gods wrath and vengeance fell vppon them. It had bin much better for them, that their request had bin denyed, than graunted. Therfore when wee pray, wee must not take such libertie, as too say, that God should bee subiect too our affections and desires, but wee must aske him the things that he hath promised vs, assuring our selues that hee will lyke well of our requestes. And (as I sayd afore) let vs not feare that wee shall bee too excessiue, for wee see that he will doo yit more, and so had he neede too doo. And let vs not bee afrayd too bee blamed of any presumption or malapertnesse, in assuring our selues of his promises. In deede if men warrant themselues more than Gods woord will beare them out in, or beare themselues on hand that they shall obteyne whatsoeuer they imagine in their owne brayne: all such hope shall doubtlesse bee a s•ope. But if wee ground our selues vpon Gods truth, which is sure and vndeceytfull: let vs hardily reache out the trust farre and wyde which wee haue in him, and let vs not doubt but he will performe it too the full, yea, and much more too, as S. Paule sheweth vs heere.

1. 1Exod. 16. c. 13. & Num. 11. •. 31.