The tenth Sermon of the hundred and nineteenth Psalm. 73-80

IOD.

73 Thine hands have made and fashioned me: O give me therefore understanding that I may learn thy Commandments.

74 So they that fear thee, when they see me shall rejoice: because I have put my trust in thy word.

75 I know, O Lord, that thy Judgements are right: and that thou hast afflicted me justly.

76 I pray thee that thy mercy may comfort me: according to thy promise unto thy Servant.

77 Let thy tender mercies come unto me, that I may live: for thy law is my delight.

78 Let the proud be confounded, for they have dealt wickedly and falsely with me: but I meditate in thy Commandments.

79 Let such as fear thee, and know thy Testimonies: turn unto me.

80 Let my heart be upright in thy Statutes: that I be not ashamed.

We ought to hold and keep this rule and order in our prayers to God, not to measure his affection and love after our own imaginations and thoughts but to acknowledge him to be such one as indeed he is, and as he shows himself to us to be. And lo, why he says by his Prophet Isaiah, after he had declared that he would have compassion to save his church.

"Think not," says he, "that I am like unto you, for there is as great distance between my thoughts and yours, as is between Heaven and Earth." Let us then measure the goodness of God after our vain imaginations. But (as I have already said) let us know that it is not in vain, which he declares and testifies unto us, that the goodwill and love which he bears us, are infinite things which we must behold by faith only. And it is to the end that we should come unto him with greater boldness to call upon him, not doubting but that we shall obtain whatsoever we crave at his hands, yea even as much as shall be expedient for our salvation.

And according to this, David here sets down, that God had made him. As if he had said, I come not unto thee, O Lord, as we commonly come unto men. I set not down any merit or worthiness, whereby I have bound thee unto me: For thou art beholden nothing at all to me: but I talk of thy benefits which I have already felt, to the end I would have thee to continue them unto me. For behold the true and very perfect nature of God: to wit, his nature is always to spread upon us his graces without ceasing: as he is a fountain which never can be drawn dry: even so must we not fear that he diminishes or lessens them, neither yet is sparing of his benefits, for he has plenty enough to continue them without end or ceasing.

Let us then thoroughly consider this argument which David here uses: to wit that he tells God that he is his Creature, to the end he might teach him, yea even to understand his law. We have here then to note, that David puts not himself here, simply in the rank with all the rest of his creatures: but comes before God, as a man fashioned after his own image and likeness: "Thy hands," says he, "have made me and fashioned me": that is to say, "Thou hast granted me, O Lord, to be an inhabitant in this world, yea, and hast made me a reasonable Creature." Since then it is so, O Lord, that thou hast already begun so gently to entreat me, I beseech thee that thou wilt continue it.

Now we see what a kind of vain of speaking we must use, to be assured that God will hear our requests: to wit, that we must lay before him his graces, which we have already received of him. For that ought to make us hope that like as he hath begun, so likewise will he go through with it, until such time as he hath brought his work to perfect end. Now, if we desire God to give us understanding to comprehend his law, inasmuch as he hath made us mortal men we have so much the better occasion to do it, in telling him that he hath adopted us to be his children, and taketh us to be as of his household. Now, when as we have this advantage and privilege, our confidence ought to be so much the more certain, that we should not doubt but that he would augment those graces which he before had bestowed upon us.

And so, to the end we might profit by this place, we have to gather briefly three points: The first and principal which we are to wish is this, that God will instruct us in his law, that we be not so given either to the goods of this world, or else to the pleasures of the body, and to all the rest, but that we might always have regard to our spiritual health.

As touching the first, we are to desire that this affection may reign in us, to the end to keep all the rest in good order, which violently might carry us away: to wit, that we should desire to be the right scholars of God. And thus much for this.

Now immediately after follows the means to beseech him, that he will bestow upon us his grace to be taught in his law: to wit, because he has made us to this end, and not like unto Oxen, Asses, nor Dogs, which are brute beasts, and nothing but corruption: but that he has imprinted in us his image, and ordained us to everlasting life. Seeing then that he has created us after this manner, let us trust in him, and beseech him, that he will continue and make perfect that which he has begun in us. But we shall have the greater courage to make this request unto him, when as we shall be brought unto him in the second place, that over and besides that he has made us men, he has chosen us also to be his children, has made us partakers of this divine wisdom, which is contained in the Gospel, has showed himself to be our father, and called us into the company and fellowship of his Son Christ Jesus, that we might be members of his body. When as then we may charge God with this. Loe this is a far greater approbation of our Faith: and we ought to beseech him with much more certainty and assurance, without doubting that it would please him to hear us. And thus much for the second point.

The third is, that although God has taught us, we must not by and by think that we are such great clerks, and so well learned, as that we need not to desire him to confirm us more and more in his knowledge, and to be always like unto apprentices and young novices. As in very deed they who have most profited, should always be thus humbled, not to think that they had attained to the greatest abundance of knowledge: But that they had only some little taste and smattering of the wisdom of God, that they had need to have him to increase it always in them more and more.

Now if David made this request, yea and that in truth knowing that he had great need to be instructed of God: I pray you what arrogance shall this be in us, when as we shall presume to have our brain so full stuffed, as that we needed no more instruction? that we should content ourselves with that which he had learned: ought it not to be said that we are most arrogant? And so, let us after the example of David, all the days of our life pray unto God to teach us, and that we be never weary of being taught of him, until such time as he has despoiled us of this mortal body: For so long as we shall remain in this body, we must needs be compassed about with black and thick clouds of ignorance, from which he will then deliver us, through the brightness of his coming. Now it follows soon after,

"So they that fear thee shall rejoice to see me: because I have put my trust in thy word."

David brings in here yet another reason, for the obtaining of his request: to wit, that the faithful will be glad seeing that God has heard him. And this is a place greatly worth the marking: For we are let to understand by these words, that when God bestows any benefits upon any one of our brethren and neighbors, we ought not only to acknowledge this goodness in this act simply, but wholly apply it to our own use, that it may serve us for our better confirmation: that we might understand, that we shall be more refused, than he who has already obtained his desire. And why so? For God is equal and just to all those who call upon him unfeignedly. He says not, that he will do good to one and not to another: but we have a general promise which extends itself to all without exception: to wit, that if we come unto him for succor, and that in truth, that he will be very ready to receive us: yea, that before we shall open our mouths he will stretch forth his hand to give us whatsoever he knows to be good and profitable for our salvation. Since then that this promise is general, if we be not too unthankful, we must needs believe that God will hear us as well as those whom we have already seen him to have heard heretofore: and we must take their example for our better confirmation of the promises which he has made unto us. See here, why David says, "That they which fear God, shall see him, and in seeing him, will be glad of it: yea and we are thoroughly to consider of that which follows: for I have put my trust in thy Commandments." As if he had said, They shall find nothing in me why thou hast showed thyself so loving and liberal, when as thou hast taught me by thy holy spirit, but because I have put my trust in thy word. Now thy word, is come to all those who fear thee. So then, let them know that the same which thou hast done to my person, appertains to them also, and may apply it to their own use. This is said for a better confirmation of that which I have already spoken: to wit, that if God has gently dealt with any of our neighbors, that he has had compassion upon him: we are to conclude, that we shall feel him to do the like unto us And why so? Because he has given us his word: which is true and will never deceive us. Let us then put our trust in him, and we shall feel the like of that which we have seen in others that have gone before us, and showed us the way, and have given us an example to repose all our trust in the goodness of God, having the promises which he has offered us. See here the meaning of David in this verse. Now it follows,

"I know, O Lord, that thy judgments are right: and that thou hast afflicted me justly."

David thinks good to speak here a common thing, That he knows the statutes of God to be right. For what is he that is so accursed, who will confess that? Yea, even they who dare blaspheme and speak evil against God, when they shall be pressed thus far, yet will say, that the holy scripture is a doctrine that cannot be amended, and that the law of God is the rule of all equity. The very wicked then, will speak thus well of it: but yet there are very few who have this consideration imprinted in their hearts: to wit, to make this estimation of the law of God, as to say, that whatever is contained therein is just. And why so? That is first, by reason of the contrariety that is between our wit and the wisdom of God. And next, by reason of the contrariety of our wicked lusts, and affections, with the bridle which he holds us, to rule us according to his pleasure, and in his obedience, when men will take counsel of their own head, that they think to control thereby, whatever God speaks in his word: we then agree even like fire and water. For all our wisdom is but vanity and leasing, when we shall oppose and set ourselves against the holy Scriptures, the doctrine of the Law, and whatever is contained in the Prophets and the Gospel. As we see at this day, the world will in no wise subject itself thereto. From whence come all these controversies and dissensions throughout all Christendom? Forsooth it is because that men will be overwise, and will never honor God in such sort, as to say, Although O Lord our own wits lead us altogether preposterously, yet must we need be ruled by thee. And because that we are not able to attain to this reason, it cannot be chosen but that the tile shards must needs fly about and the world be infected. See then, what is the cause that lets the bigger number to confess both with heart and mouth, that the judgments of God are right: to wit, that all perfection of wisdom is in his law, in his Prophets, and in his Gospel: that it must needs fall out, that we ought to do him homage in all this, knowing that it is impossible to find any one jot therein contained, to be amended. For although we very well know, that the judgments of God are right, to wit, in such sort as that our wits and minds might thereby be confirmed, that we might judge it to be so: yet it so stands nevertheless, that behold our lusts and passions, do violently withstand God, and are ever against him. As how? An whoremonger shall be vanquished that his whoredom is wicked and abominable. A drunkard shall condemn his drunkenness: and shall never be able to say, that the vice whereunto he is given is a virtue. And so much may be said of the swearer and thief. But yet it is so, that such kind of people cannot give God the glory, saying, that his law is right: For they murmur against him and are very angry, that they have not the reins of the bridle laid in their neck, and give them not all the liberty that may be to do what themselves list. No doubt of it, if it lay in their power, they would pluck GOD out of his seat, that he might have no authority over them. See what men's affections and desires are. So then, we shall find a very small number of people to be like unto David, who will say in truth and without hypocrisy, "I know, O Lord, that thy judgments are right." When he says, that he has known, he means that he has gained new understanding which he never had before, as if he had said, "I have, O Lord, profited so much, that I have completely given over mine own wit and reason. For I know it to be blind, because that men will always lift themselves above measure. But now, O Lord, thou hast brought me to this point, that I will no longer be governed by mine own head and fantasy: I will not trust to myself to know whether the matter shall be good or not, but I will rest me on that which thou sayest unto me." And thus much for the first point.

And a little after he says, "Although mine affections are clean against thy law, that they are ready to cast me quite out at the cart's arse, as we say, yet for all that, O Lord, I have bridled all my passions, yea and that through thy mighty power beseeching thee to continue and hold them as prisoners, until such time as thou shalt fully have delivered me from them." See how David practiced this knowledge which he said he had of God by his word. And let us, after his example, continually record this lesson: Let us bestow all our study both evening and morning upon it, to the end we may say that we have known, that it is that, which GOD has commanded us, yes to follow it. But David does not here set down this simple knowledge of the word of God: but goes on farther: to wit, that God of very faithfulness, had caused him to be troubled. Now is this far harder than the first.

It is very true that we shall have great conflicts before we can be able to submit ourselves to God, in such humility, as to know and say, that he is only wise. But yet, those who know this, think not his chastisements to be gentle and gracious, but are impatient, and conceive some grief that makes them grind their teeth. Now David joined these two together, to wit, that he did not only make much of the word of God, but also of the punishment which he sent him: as if he had said, "O Lord, I do not only suffer myself to be taught by thy word, but to be chastised also with thy hand: and I beseech thee to scourge and beat me with thy rods, so often as thou seest me to do amiss, and to cause me to amend, showing thyself a most loving and pitiful Father towards me."

We have here now a very good admonition: to wit, that first we must learn to be ruled after the will of God, to receive his word without contradiction, that we reply not according as it pleases our own wits and affections, neither to make any noise when we hear God speak: But let him have such authority over us, to make us so silent, as that we may know that whatever he says unto us is just and true. And thus to do, let us learn not to be so sleepy and sluggish, as we are by nature in our vices and sins, and especially in this vice of ambition, having always a greedy desire to be advanced.

Let us rather know that God is the Master of the humble and lowly: and let us therefore humble ourselves, and not look so big and be so foolishly haughty, which does nothing else but cast us headlong into destruction when we advance ourselves higher than becomes us. Let us rather be advised to bridle all our Lusts and that which holds us as it were captives as Saint Paul says. For what is the cause that so many people at this day do set themselves against the Gospel? It is not because they know not this doctrine to be good, and that they judge not so of it: But yet are they not therein thoroughly persuaded to say, "Lo how we must live." Every man will do whatever himself thinks to be good. We must then needs confess that the judgments of God are right, that we learn to hold all our passions in bondage: that we suffer ourselves to be condemned by him, and to be rebuked for all our vices and imperfections as becomes us. Now can we do this? to wit, are we become subject and obedient to the word of God? We must also submit ourselves under his hand, to strike us when it shall please him, and lively to understand that we have done amiss, confessing that he has justly chastised us, or as here it is said, of very faithfulness.

This is the sum and effect, that he is just in punishing us, as he is wise in teaching us: the one hangs on the other, that is to say, the second hangs upon the first. For whosoever shall come to this humility that David speaks of, to know, that in the word of God there is but one holy doctrine, one infallible truth, one so perfect equity, as can be no perfecter: he that shall have known this, shall by little and little have wherewith to be fortified to receive the corrections with a meek spirit, and not to be grieved, and to kick against the prick, as we are wont to do. Let us now then suffer God to rebuke us, yea and to correct us, seeing he does all this for our profit and health. And this is the sum and effect of this verse. It follows next after,

"I pray thee that thy mercy may comfort me: according to thy promise unto thy servant."

Here David makes a more general request than that which we have seen before. He desires God to instruct him, and now he adds, "O let thy merciful kindness be my comfort." As if he had said, "O Lord, I have besought thee for a special and particular thing, but I add now, that thou wilt be merciful unto me in all and through all, that thy mercy be extended upon me, that I fail in nothing. Thou knowest what is necessary and profitable for me: O Lord, let me feel thee to be gracious and pitiful in all manners of ways." See what difference there is between the first request which we have already seen, and this second. Now, this is a point worth the noting. For (as we have before said) see the first which we ought to have in a singular recommendation, and that is, that we may be taught by God, and not to be taught only by words, but that he will also lighten us with his Holy Spirit, to make us know that it is his word which guides us. See here, I say, the very right way to salvation. Now have we made this request? We may crave of God that he will not let us fall in anything whatsoever, that his mercy may comfort us. But yet here we see how that David was not comforted nor yet rejoiced but only in God, knowing that all the joy that we have here below shall be accursed when we have no regard unto our Creator. And yet for all this, see how commonly we are wonted to rejoice and comfort ourselves, that is, even to forget God and to turn our backs upon him. Now accursed be such joy, for the issue thereof can be none other, but as our Lord Christ Jesus says, "That it shall be turned into weeping and gnashing of teeth." However, the world is waxen drunk, for whatever is said unto it, it makes no reckoning thereof, but utterly refuses all good and sound doctrine. Indeed, this is true, that this same was not written in vain: but that we shall be so much the more inexcusable, when as we shall have the example of David, except we follow it. See then for this first point, that after David had compassed the whole world both above and beneath, he found no rest to comfort his spirit and soul, but at such time as he made his repair unto God. And there I say, he found wherewith to rejoice and comfort himself: finding nothing else but unquietness in all living creatures. Now he soon after sets down, how we ought to rejoice and to be comforted in God: to wit, through his mercy: for if God should deal with us according to our deserts, we should have no cause wherefore to rejoice, but rather be confounded with very horror and fear. When as God shall declare himself to be our judge, alas, which way shall we be able to turn us? Must we not needs be cast headlong into the deep pit? If it be said that we must appear before the majesty of our God, what shall become of us which suck up iniquity even as the fish sucks in water, as it is written in the book of Job? Wherefore, let us know that if we will rightly rejoice and find sure rest in our consciences, we must betake ourselves to this free mercy of our God, that he declares himself pitiful unto us in that he sees us to be miserable and wretched creatures, and to put forth our hand unto him to receive his mercy. Now David in the end shows whereupon he builds himself, in making such a request:

"According unto thy word, made unto thy servant."

See whereupon we must build and settle ourselves, when as we will come unto God, to be heard of him to wit, upon his mere mercy, as we have here above said. But are we already come thus far forth? And if we be, yet is there another point farther required: to wit, we must assure ourselves that the graces of God shall adorn and garnish us, so we seek them according to his word. And to prove it to be so, mark I beseech you, for it were marvelous great presumption in us, to come unto God, without we had his promises for it, and to desire of him anything, and say, "O Lord, I have need of this and that." Go to now, here is already some occasion which causes us to come unto God. And again, "O Lord, thou art good and gracious": lo, this is another thing also which augments our courage and boldness. But because we are so far from God, that we are not able to come near his majesty, without he come down unto us: we must then, before we can have any access to make our prayers unto him, lay this foundation which is here set before us: that is to say, the word of God, when as thereby God witnesses unto us, that his mercy is always ready, that he there lays it before us, and offers the same there unto us. There remains now nothing else, but that we receive it by faith, and that there we declare our faith through our calling upon him. So then we see, the order which David here sets down, that is, that he brings us to God, to the end we might take our whole contentation, repose, and rejoicing in his mere goodness. And since, that he has received us through his mercy, let us beseech him that he would look unto us with his eyes of pity. For the third point, he shows us how we ought to make such our petitions, that is, because God has bound himself unto us of his own good will, and has witnessed unto us that he will be near us. When then we shall come unto him in this sort, let us not doubt but that he will hear us and grant whatever we shall desire according to his will.

And namely, he says, "thy word made unto thy servant," to the end he would declare to every one of us that every man should apply the promises of God particularly unto himself. And not to use the manner of the Papists, to say. It is very true that God has promised this and that, but we know not whether the same belongs unto us or not. And these are no fools, which say thus, but this is the doctrine which they teach in all their Satanicall and devilish Schools and Synagogues. Loe here the very doctrine of popish doctors, that the promises of God are uncertain, and that we must receive them as things hanging in the air, not to take them generally, to say, I doubt not but that God speaks the same unto me. But contrariwise, we must conclude as David here does, and O Lord let it be done unto thy servant according to thy word. He says not, according to thy word, I know not to whom, nor unto such men of which number I am not, so that I cannot build upon it: but he says, according to thy promise O Lord, made unto me. Let us then learn by his example, that when we desire the Lord God to assist us, to charge him with his promises, yea and let us apply them unto ourselves, and believe that they are also spoken to every one of us in particular, and generally unto all: I mean unto all the faithful. When as the Lord our God says, "I receive all sinners to mercy," let everyone say, "O Lord, I am one of those miserable and wretched creatures, and therefore I come unto thee, charging thee with thy promise made unto me." Loe how we must behave ourselves herein: for else, we shall but wander in the holy scripture all the days of our life. It follows immediately after,

"Let thy tender mercies come unto me that I may live: for thy law is my delight."

In this verse, we may very well see that David was as it were estranged from the mercy of God. Now this is a very notable point to be considered of: for what is the cause of our distrust, yea even to close up the gate against God for that we would not come unto him, but only because we think that God has estranged himself from us, and that we should be thereby confounded. It is very true that he will sometimes cause us to feel them, as if he had clean turned himself away from us, and all because we first forsook him: but yet we must notwithstanding return unto him, and not be discouraged, but follow the example of David, that although the mercies of God to the outward appearance and in our judgment be far from us, and in such sort, as that we may well perceive it: yet must we never cease to say, "O Lord, let thy loving mercies come unto me: surely to the outward show, and so far as I can judge, they are far off from me: but yet O Lord, I know that thou wilt in the end make me to attain unto them: yea and although thou manifestly showest me them not, yet notwithstanding I will wait and surely look for them, with an assured faith and hope." Moreover, when he says, "that I may live": that is to signify unto us the same which I have already said: to wit, that although his wit and spirit stayed itself upon creatures, yet that he was but as a dead man, and whiles he thought God not to be near him, he supposed himself to be but as a forlorn man. And indeed although we had all the world on our side, and had God against us, and were sure that he neither loved nor favored us, all the rest would turn but to our ruin and destruction. And if we esteem not thus of him, must it not needs be but that we must be bewitched by Satan, and carried violently away, when we shall content ourselves only with these worldly things, and never have regard unto the spring head and fountain of all goodness: to wit, the bounty of God? But in the meanwhile let us note this, that although we be dead for a time, after the example of David, yet shall we be quickened, so that we come to God, beseeching him not to hold back his mercies far from us. Now he says in the end, "For thy law is my delight." By this, we are admonished what it is that we must crave at the hands of God in good earnest, forsooth that his mercies may remain with us: to wit, when as we are conformable to him and to his word.

Let it not now abash us although we feel so little taste of God his mercies. And why so? For what is he that will acknowledge it? We are so beguiled with these false deceits of the world, that we think we may triumph by them, that we shall be exceedingly blessed when as we shall have all things after our own hearts' desire. But in thus doing we can contemn God and his grace. We must not then be abashed if we be set beside that which appertains to our salvation, and that God suffers us to languish in wretchedness and misery. And so let us learn after the example of David, to be as it were rejected of the word of God, and to be as it were estranged from it to crave in good earnest, to cause his mercies to return unto us: to wit, that he would grant us this grace, to let us in such sort understand what need we have of his favor and aid, that notwithstanding that we have declined from his commandments, yet that he would grant us for all that, to feel his mercy, although he has held the same from us for a season. Now it follows,

"Let the proud be confounded, for they have dealt wickedly and falsely with me: but I meditate in thy commandments."

Here David sets down another reason, to confirm himself continually more and more, that he shall obtain that which he prays unto God for: to wit, because the wicked do persecute him: whom he calls the proud. And this is the sentence which we have already heretofore treated of, neither will the time suffer us to stay any longer upon it. It shall therefore suffice us for this time, that faith only is the thing which brings us within the compass of humility, when as we know that there is nothing in us but wickedness, and that we are thereto tied, by the just judgments of God. When I say, that the faithful know this, it pulls down their high minds, they are no more arrogant nor presumptuous, to lift themselves up against God, and their neighbors. Contrariwise the wicked and enemies of God are called proud: for the pride which they use against God, engenders also cruelty against their neighbors.

As many as will humble themselves before God, will also be very gentle to their neighbors: but they which have a fierce and high mind to stand against God, must needs likewise cast their poison against their neighbors. And for this cause David says, let the proud O Lord be confounded, for they go wickedly about to confound me. Whereby we are admonished, that although the wicked vex and grieve us never so injuriously and without cause, yet we are thereby taught to have the rather a great deal more trust that God will have mercy upon us. And why so? Because it is he which grants our request: and when as we shall make it unto him, it shall not come of ourselves, but he shall be author thereof. So then, when as we shall be grieved and injured by malicious and cruel men, let us go boldly unto God, and beseech him to have pity and compassion upon us. Now he adds, that he never ceased to meditate upon the testimonies of God, although he was so afflicted. And this is an excellent admonition for us, that when we are tormented both from heaven, and on the earth, that God on the one side, to the outward show, estranges himself from us: and we on the other side are so forsaken, that we are trodden under men's feet, besides a thousand other villainies done unto us: when as, I say, we shall be so vexed and grieved. We must learn after the example of David to meditate of the testimonies of God, and there to seek our whole comfort, for that is the very means by which God means to pluck us out of all our anguishes and griefs which might any way trouble us.

That now which follows, has been already handled: to wit, that men who fear God do turn unto him: to say, that they will keep him company. And in the end he sets down this conclusion:

"Let my heart be upright in thy statutes: that I be not ashamed."

Now like as in the first verse he desires God to give him understanding that he might learn his Law, here he desires that he would grant him affection. Whereby we may see, that this proceeds from us and from our nature: to wit, to be very poor blind souls, until such time as God opens our eyes.

And thus much for the first point. But yet understanding only shall not serve. God must make our hearts pliant unto his obedience, and place us so with himself, as that we have no other desire but to serve him. Let us then learn to pray unto him as David here has done: for after he had desired him to give him understanding of his law, he desires him also to give him a pure and a sound heart: yes, and that we should also do the same in verity and truth, not doubting but that when God has bestowed upon us some graces, that he will also increase them more and more, and have compassion upon us, so that we be obedient unto him in our behalf, and yield him the homage and authority which unto him belongs.

And according to this doctrine, let us in all humility prostrate ourselves before the majesty of our good God, in acknowledging our offenses, beseeching him so to touch us, as that we might learn after the example of his Prophet, how to make and present our requests unto him, and to bereave us of all our earthly affections, which we feel to be most violent against us, to the end that our mind be not withdrawn through them from his righteousness, but that we submit ourselves wholly unto his holy will, desiring nothing else but to have him to govern us: to the end that being fortified by his holy spirit, we might persevere unto the end to resist those temptations which shall grieve us, to obtain the victory above said, and come to the triumph which is prepared for us in heaven above. That he will not only grant us this grace, but also unto all people and nations of the earth, etc.