The fifteenth Sermon upon the hundredth and nineteenth Psalm. 113-120

SAMECH.

113 I hate vain inventions: but thy law do I love.

114 Thou art my refuge and my shield: and I trust in thy word.

115 Away from me, ye wicked: for I will keep the commandments of my God.

116 Establish me according to thy promise that I may live: and let me not be disappointed of my hope.

117 Hold thou me up and I shall be safe: yea, and my delight shall be continually in thy statutes.

118 Thou hast trodden down all them that depart from thy statutes: for their deceit is vain:

119 Thou hast taken away all the ungodly of the earth like dross: therefore I love thy testimonies.

120 My flesh trembleth for fear of thee, and I am afraid of thy judgments.

WE have so many lets and stoppes both from above and here beneath which draw us on to do wickedly, or at leastwise which cause us to slacken our serving of GOD, that whoever of us that is minded to do well, must remove from him all his wicked and evil affections, and all the temptations which any way may come against him. See then why Dauid in this place, meaning to protest that he loved the law of God, says to the contrary, that he hated high enterprises, or rather wicked and crooked imaginations, evil considerations. For the word which is here touched, signifies a bough or branch: and by a similitude takes it for the evil and wicked imaginations and devices of men which run this and that way. Now we see what a bottomless depth the spirit of man is, and how he wreathes or winds himself in his fantasies. This selfsame word signifies, the very height and top either of a high hill, house, or any other high thing. And thereupon also as by a similitude, the imaginative concepts of men, when as they intend to bring themselves into credit, and go about to advance themselves, even as ambition rules our nature, until such time as God has tamed us by his holy spirit, and humbled and made us gentle and meek. And now that we may have the true and natural meaning of this place, let us see in effect, that Dauid protesting that he loved the law of God, says, that he removed quite from him whatsoever might withdraw him from it. Now he speaks not this here to the end to brag of himself: but rather that this example should be for our better instruction. For the spirit of God has spoken it by his mouth to the end we might understand and know, which is the means whereby we might be wholly given to the service of God, and to take hold of the law with such an affection, as that our hearts might be as it were even fast tied thereto. For it is impossible, I say, that we should ever come or attain unto it, until such time as we have cleanly cut off the things which withdraw and turn us away both on the one side and the other: to wit, all our own fantasies and lusts: we must thrust out from us all whatsoever, for the love which we ought to bear to the law of God: we must also forget all haughtiness or pride, yea even studying how to separate ourselves from those which any way might draw us to evil: and not to communicate with the ungodly which are double-hearted, full of hypocrisy, or else, such as are but vain-glorious and of that pride which even moves them to lift themselves up both against God and men: For their company will so corrupt us, as that being nuzzled amongst them, our hearts can never be so ordered and ruled in the love which we ought to have to the word of God.

Now then let us keep well in mind this admonition, as a thing most profitable for us: to wit, as before I have said, that as we are inclined to commit a great number of offences and villainies, which will withdraw us from the love that we ought to bear to the word of God, let us so much the more flee from whatever draws us away backward. Yea and let us understand, that look how many our imaginations and affections are, that they are even so many cart-ropes to hale and pull us away from this love: or else, they are so many poisons which Satan gives us, to the end we should not once taste of the word of God, neither to be so amiable and pleasant unto us as it ought: but rather that we might be grieved and loathed therewith, and so to leave it, as if it were a grievous matter, and an occasion of heaviness. Since then it is so, let us be well advised to purge our hearts of all earthly affections, if we will take in hand to love the word of God. And yet it is not enough that we have fought against our ungodly lusts, and fleshly fantasies, but we must also as it were gather our wits together: for hardly can we open our eyes to look about this way and that way, but that Satan will lay before us some evil and wicked stops and encounters. It is very true, that so long as we live here in this world, we can not but both see and hear a great many of things: but yet must we bridle our senses. And above all the rest, we ought to fight against these strange, and counterfeit hypocrisies and affections, wherein we are nuzzled. We must even hate deadly all this in our heart, to the end we be not hindered from the love of the word of God. And thus much for the first verse. Now in the second, Dauid shows how we should find the word of God pleasant and gracious, that we might love it, that is, when as we shall trust to his word. Thou art, says he, my refuge and my shield: and I trust in thy word.

This is not added hereunto without just cause. For if there be none other doctrine in the law but to say unto us, "Lo, this must you do," we can never be comforted. For we shall find nothing in it but condemnation. When as God shows unto us what our duty is, we must needs be confounded, and know that before him we are condemned and accursed, seeing that no man performs that which he ought. So then, the word of God should be both bitter and grievous unto us, if there were nothing else contained in it but a rule to live well. But when God is a testimony and witness unto us of his goodness and mercy, and declares unto us that from him we must look to receive our chief felicity, that he is pressed and ready to help us, that the treasures of his infinite goodness are open unto us: when I say, this shall be in us, then may we savor and taste his word, and conceive the love of it, when as we know that therein consists and lies all our health and joy.

Now then, when as we would profit in the word of God, and exercise ourselves in it, let us learn to receive the promises therein contained. And let us not be like unto them, which think that God says nothing else unto in all the whole scripture, but "do this, or do that": for then, this were a very thin and feeble doctrine. For if God were there as a Philosopher, to preach unto us of virtues, and to declare unto us, that we must be thus governed: we should have but a pitiful cold pull of it: and because we are altogether and wholly contrary to the righteousness of God, it is impossible but that we should be grieved and troubled with whatsoever shall be said unto us.

But I have already showed, that the principal matter which God declares unto us in his word, is this, that he protests how well he loves us in alluring us unto himself, to the end we should not doubt, but that he will be our father in all and through all, and that we should be bold to come before him: that when there is any question of our salvation, and of whatsoever else we have need of, we should not doubt but that he is ready to hear all our prayers, that his hand is always liberally bent, to the end to give us whatsoever we want.

When we shall once know this to be true, then, as I have already said, the word of God shall be pleasant unto us. Lo now why Dauid by and by adds, "My trust is in thy word, O Lord." This is also, in sum, our faith, which brings us to the obedience of God when I say that it is faith which brings us into the obedience of God. I mean, that after we have understood of his good will, that we are then stirred up to yield ourselves unto him. And until such time as he has imprinted in our hearts the testimony of his love, and the benefit which he means unto us, we shall fly from him as much as may be: and as often as this word of God shall sound in our ears, so often shall it grieve and torment us, as we see how the faithless do fear when the word of God is spoken unto them: it brings unto them nothing but terror and fear, as if a thief or murderer were brought before a judge. But when we have faith to stay ourselves upon the goodness of God, to call upon him as Dauid does here, our succor and shield: we may call upon him with such a confidence, as that he will never be deaf to hear our prayers: when then we are thus assured, we are forthwith won to love him, then delight we to yield our obedience unto his law. Now in following that which we have already declared, Dauid again adds,

"Away from me, ye wicked: for I will keep the commandments of my God."

Here he speaks of the temptations which come unto us by reason of the ungodly who allure us, as much as in them lies to make us to contemn God, and work so many offences as that they break all good order, yea, even to leave the world naked and bare of all goodness. For so much then as we are to live here amongst contemptuous and outrageous people, who have neither faith, trust, nor truth: and that these temptations are very perilous unto us: as we see what a great number of men are corrupted by them: David says,

"Away from me, ye wicked, because I keep the commandments of my God."

Here we are to note, as before I have touched, that he speaks not this, to make recital of his worthiness, or that he alleges it for his power and strength to win him reputation: but speaking by the spirit of God, he admonishes us to live holily: to wit, that if we will walk in the fear of God, and be under his yoke, we must in the first place separate ourselves from the ungodly. Now this is an easy doctrine to be learned, but it is so slenderly practiced of us, as that we had need better to think of it than heretofore we have done.

If there were a great number of offences in David his time, which were to turn the faithful away from the fear of God, and to lead them to do wickedly, in what case then stand we now? It is very true that we are come to the full measure of all iniquity. For if we do behold at this day the states and conditions of all men, it will seem that it is impossible for the world to be worse, that the devil so possesses both great and small in towns and villages, as that it is a very hell and tormentory to see it. Even so then, how is it possible that a faithful man can persevere to live in the fear of God and in such soundness as he has commanded, without he stand very sure upon his guard? without he keep a good watch? and chiefly except he separate himself from so great a number of corruptions?

For at this day a man can come in no company, but that the talk shall tend to the dishonoring of God, with all ungodliness: or else the talk shall be so vain, as that it shall have no good savor, yea, and to make whatever good seed that is in any man, who is yet teachable, to be nothing worth. And yet many times this shall not be the greatest mischief: but a man shall hear the most cursed blasphemies that may be vomited out by these grinning hellhounds at this day, who are grown to the full measure of impudence, like unto shameless harlots, discovering their villainies not only against God and all true Christianity, but do also even like mastiff curs bark against all religion. This we see, let us then come to the greatest number of those which seem to be a little more tolerable, I beseech you what lesson or fruit shall we reap by them?

We shall find some of them to use abundance of wicked traffic, crafts, deceits, or else outrages, violences, oppressions, and cruelties against their neighbors. Another sort shall be given to lechery, and to such beastliness: another kind shall be gluttons and such like brutish people of life and conversation? To be short, turn which way soever we will, and we shall find nothing but corruption: so that if this doctrine has been any time necessarily to be taught, it is at this most necessary and high time, since we are come even to so full a measure and bottomless depth of iniquity, let us then be well advised to depart from all those that work iniquity, yea and let us chase them far from us, if we will faithfully and truly serve God.

It is most sure that we must needs be conversant with the ungodly, or else depart out of this world at once: but yet we must not keep them company so familiarly, as to draw with them the same yoke. Let us take heed that we in no ways wind ourselves in with them: but that our life and conversation be so simple and plain, as that they be never able to bring us in, and to be infected with their vices. For we hear what the holy scripture says, that we had no need of anything to corrupt good manners. For as a little leaven sours the whole lump of dough, even so when the devil can thrust in amongst us the least drop of corruption, lo all shall be perverted and come to naught. We see not at the first sight how the devil goes about to beguile us, and therefore we ought to be so much the more watchful. Let the ungodly complain as much as they will, as we see at this day the murmurers and grudgers do, that they think themselves to be ill dealt with, when we will not be partakers of their filthiness. Now we know right well that they seek none other thing but to make wicked, whatsoever is well ruled and ordered, to overthrow whatsoever has been builded up in God, and to bring souls to destruction. All this we know. Now if any man keep himself from this, hereat they are all grieved.

How so? They say our company is eschewed. Yea, but give you the occasion that you may be followed, seek the right means to give yourselves to God, and follow the right way of salvation, and the better sort will not absent themselves far from you, but will rather join with you. If they shall see you ready to march forward, they will say, "Let us go together." If they shall see you go before, they will come after: if they shall see you tarry behind, so that you be entered into the right way, they will stir you up to follow them. But when as we see such kind of people to go clean backward from all goodness, and desire nothing else but to lead us to wickedness, yea to cast us down headlong with them into hell mouth, wherein to they run like madmen, what should we do but separate ourselves from among them, and retire from thence, as David shows us. And namely he says, "For I will keep the commandments of my God." As if he should have said, These cursed men do right well show that they have no feeling nor knowledge of everlasting life, but that they live here like brute beasts: Nevertheless for my part, I will not go one foot forward with them, but will go towards my God.

And out of this saying we are to gather a good instruction, to wit that when we see round about us all people given over to wickedness, that it seems the world has conspired to make the majesty of God nothing worth, that we declare by our lines and conversation, that we have no knowledge of everlasting life: when as then we shall see such impieties, it is even to this end and purpose to withdraw us quite and clean from our God. It is very true, that these are very dangerous offences and temptations. But let us always be sure to abide firm and steadfast, let us continue constant in this truth which once we have received. See then what David means to express in this saying, "My God." It is true that the faithful will often say thus. But when there is any question to make these comparisons with contrary things, the scripture uses not this saying, "My God," so that it is to declare unto us, that nothing ought to make us waver: when we see the things confused in the world, when we shall see all whatsoever to be there perverted and overthrown, that there is neither any more law nor order, that it seems unto us as it were a Hell, let us not for all that be shaken: Let us stand still upon our guard, as the Prophet Habakkuk thereof speaks, our faith must serve us instead of a Tower, wherein we keep good watch, and yet to say notwithstanding, no, no, God will tarry with me, and then I need not to care for the whole world.

See then that no temptations ought to quail us: being even enclosed amidst the impieties and abominations of the faithless, seeing we cannot otherwise choose but to be conversant among them. It follows next after,

"Establish me, or stay me, in thy word that I may live: and let me not be disappointed of mine hope."

Although David protests here above, that he trusted in God, and that this hope proceeded unto him from his word: yet prays he his majesty notwithstanding to establish him. Wherein he shows us, that we shall never have so well profited neither in faith, nor yet in hope, but that there shall be always some want, and remnant of incredulity and weakness in us, so that whenever there shall be any question of coming to God, yet shall we go as it were halting unto him. Now if David has made such a request, I beseech you, have not we a great deal more need to do it as well as he?

It is most sure, that he never spoke it hypocritically. When he says, "Uphold me, or establish me in thy word," this is not to make a show that his faith was imperfect, and that he needed not be strengthened: no, not so, but he knew well enough his own infirmity. If he then who was as it were an Angel of God, had need to profit in faith, and in hope, and that he had been molten, and been quite consumed had not God thoroughly confirmed and established him: I pray you what shall we do?

So then, when as God shall have already showed us this favor to be surely grounded in his word, so that we are able to say that we trust in it, let us not cease notwithstanding to continue this request and say, "O Lord, establish and confirm me." For when we shall well consider our weakness, we shall find that a very small thing will quail us, if God holds us not up with his hand and power. And afterward let us consider how boisterous the assaults of Satan are, what violence he brings against us: and are we ever able to withstand them, if that we be not daily strengthened? They then which shall have conceived a true hope in the word of God, let them know that they are yet but in the middle way, and that they must always march further forward, until such time as they are come to the end thereof. Which thing shall never be, until they are uncased of this flesh, and are departed out of this present life.

Seeing then we cannot go forward as of ourselves, nor yet be strengthened, without God assist us: Let us beseech him after the example of David, that he will confirm us in his word. And afterward he adds and says,

"That then he shall live: and disappoint me not," saith he, "of my hope."

When he says that he shall live, it is to show us, that all our felicities lie in this, that we are thoroughly confirmed and fully settled in the word of God: When this shall be so, let us then fear no more. It is very true, that we shall never be but subject to a great many of miseries and afflictions for it cannot be otherwise but that this life must be full of afflictions, and many griefs and vexations. We are then to fight while we live in this world. And so we shall find a great number of miseries, and yet we shall not choose but to live still, when we shall be thoroughly founded upon the word of God? that is to say, our salvation shall be sure and certain even amidst all the afflictions which may come unto us. And so shall we have wherewith to be contented.

For under this word "to live," David comprehends all whatsoever concerns the welfare and felicity of men. He says then, "Although O Lord, I shall be taken as a miserable creature, and that indeed I shall abide many troubles which shall be grievous unto me: yet shall I have true life and salvation, so I be thus established in thy word." Now he adds a little more, "Let me not be disappointed of mine hope": wherein his meaning is to signify, that God never suffers his children to be disappointed, when as they put their trust in him; But yet the case so stands, as that we must so beseech him by reason of our weakness. For although we trust in God, yet for all that we go coldly unto him, and we shall find our faith to be always too weak and feeble.

To be short, our heart shall be so shut up, as that the graces of God, as touching ourselves, shall hardly water it by dropmeal. It is very true that God for his part pours upon us his graces abundantly: but we therein are nothing capable for the receiving of them. Wherefore, we are not worthy to taste and feel his aid in our need. What should this then be, if he surmounted not our hope, to help that which therein is wanting? And besides, we know that the Devil would soon overthrow all our hope, were it not that it is very well kept by a heavenly power, as also St. Peter makes thereof mention. For when he speaks of faith, he says not that men are the Guardians or keepers of it. For if that were so, it should oftentimes be violently taken from them. But that is a treasure which God keeps in his own hands, and that by his own invincible power and strength. See also why our Lord and Saviour Christ in the 10th of John, for our comfort says, "That the father who has us in his hand, and through whom we are committed unto him to be kept, is mightier and greater than they all." Accordingly then as we know, the power of God to be infinite, so must we also assure ourselves of our salvation. And therefore it is, that we are to require of God as David has done, that we be not disappointed of our hope.

Now in sum, when we make such requests, it is to the end that the promises of God should be so much the more certain and better ratified unto us. See then what God says unto us. "Fear you not when as you shall put your trust in me, for I will neither deceive, nor abuse you, nor yet shall you be destitute of mine aid: but be you assured that my hand shall always be stretched out to succor you." We have this promise made unto us which can never fail us. How it behooves that it be ratified and sealed in our hearts. And how is that? That in our prayers and supplications, we beseech God to accomplish and perform that which he has promised, which shall be instead of a seal sealed within, to the end we might have such a certainty as is requisite; and anon after God shows in effect, that he speaks not in vain unto us. See, say I, what we ought to note of the accord that is between the promises of God and the prayers which we make unto him in desiring to make us feel by experience, that he is faithful in whatsoever he speaks. Now David by and by adds,

"Hold thou me up and I shall be safe: yea and my delight shall be continually in thy statutes."

Now the word which he uses, signifies sometimes to meditate, sometimes to speak: and therefore it may be said I will recite over thy Statutes. But the most proper sense and meaning is, I will meditate or study in thy Statutes, and therein take delight. In stead that before he has said, "Establish me O Lord, or stay me in thy word," Here he says, "Hold me up." Now this is no simple and plain prayer which he here makes, but having spoken of the word of God, he speaks of the power which he shows towards his faithful? It is very true, that when we think that we have not one foot of ground to stand upon, that there is nothing but the sea under us, and darkness over us, that we should be as it were in a bottomless pit, and overwhelmed: yet we ought to stay and settle ourselves on the word of God. But when as our hope shall be thus exercised, and that we have done God this honor, to hold him for faithful, although we do not perceive any succor to come from him: he will add a second grace, to wit, he will give us his hand, to be relieved by his power, and to be upheld by him, and will preserve us all the days of our life. See here then the meaning of David, when he desired God to stay him in his word, he says, "Hold me up, yea by thy hand and power." So then, let us learn to fly unto God, when as we would be in any good safety. For without it, as I have already said, we may very well for a while assure ourselves, and think no evil can come unto us: But when as we shall be thus foolishly persuaded, to say peace and assurance, destruction must needs suddenly come upon us, and we to be utterly confounded. But after we have waited and seen God to have appeared in very deed, let us learn to seek all our assurance in his word, to walk in his commandments, to take our whole delight in them, and in them to bestow all our study. In sum, David in this place declares, That when as God shall have bestowed any benefits upon us, that we have proved his mercy, and fatherly affection: It is to confirm us more and more in his word, to tie all our senses thereto: to learn to forsake all vanities, which hinder and occupy our spirits in these wild affections wherewith we are carried hither and thither. That we then being retired from them, might be inflamed with such a zeal as David was to meditate in the commandments of God, and in them to take our whole delight. Now it follows,

"Thou hast trodden down all them that depart from thy statutes: for their deceit is vain."

Here in this place David considers the judgments of God, which he executes upon the wicked: however, we are not always able to perceive them. For we shall oftentimes see (as it were against all God's forbode, as we say) the wicked to bear authority, and in such sort to triumph, as that they think it cannot be possibly amended, and suppose themselves to be the most blessed people in the world. And then for the while we shall see all things go clean against the hair. But after that the Lord God shall long time patiently have abided all these abusers of his merciful loving kindness: it cannot be chosen but that at the last he must utterly destroy them. And so let us consider not to be so blockish as to forget the judgments of God: but let them rather instruct us after the example of David, to walk in his fear and to love his Commandments.

Now he says in the first place: "Thou hast trodden the ungodly under foot, and all them that depart from thy statutes, for they imagine but deceit," says he. He adds one reason, which we ought thoroughly to weigh: For what is the cause that the ungodly hearken not unto God, and so outrage against him beyond all measure: For if at any time God moves them to repentance, through the admonitions of his word, they do nothing else but scoff and laugh at him: yea they are so shameless, as it is pitiful to see? What is the cause of this? It is because the wicked have their hearts fast shut up in their back warehouses, thinking thereby to beguile God, to escape his hand through their starting holes, and subtle devises, and they seeing themselves to be brazen-faced, to cover their villainies before men, think that they shall easily enough put off the plagues and punishments of God.

See how the wicked do increase in their wiliness, that they are even come to this point that they fear nothing at all of whatever they ought to be afraid. And this is it why the Prophet Isaiah also says, "That they dig caves in the earth for their defense, thinking that when their eyes are shut up, that their sins shall be no more seen, and that God shall not be able to find them." "Accursed be you," says he, "which thus dig deep pits."

Now David says in this place, that all the subtlety of the ungodly is nothing else but vanity. It shall be forsooth to great purpose for them, when (as they think) they shall through their hypocrisies shroud themselves and cover their wiles and subtleties: yet shall their devices be but vanity: for they shall be taken in the trip, as it is said in the other place, yea and in the end shall be fast shut up in all their deceits and inventions. Hereupon he says,

"Thou hast taken away all the ungodly of the earth like dross: therefore I love thy testimonies."

Here David declares unto us in brief by his example, that when God punishes the Godless, he lays his hand upon them, in such a way that we may perceive that he shows himself to be their Judge, to the end that we thereby should be the rather stirred up to love his Commandments, and to be ruled by them in bestowing all our desire and affection upon them. See then how the judgments and corrections which God lays upon the ungodly ought to profit us. And this is why Saint Paul, in exhorting the faithful to walk holily and to abstain from all pollution, says, "Take heed that you be not beguiled through vain words: For, for such things the wrath of God comes upon the children of disobedience."

Now it is true, that before God has executed his judgments we ought already to be instructed to walk in his fear. But when God shows us openly how he puts to his helping hand, it is good reason that we should be so much the more attentive to his judgments. And see why the Prophet Isaiah says, that when God executes his judgments, that the inhabitants of the earth might learn that he does it righteously. Moreover, let us consider how slack we are to come unto God, that he is fain to draw us perforce unto him. Ought not we even to run unto him, so often as he lifts up his finger unto us? So often as he shall open his holy mouth to instruct, and show us the way of salvation, should we slack and defer it from day to day? But what? Mark the perverseness, and that not only of the most wicked, but even of the holiest and perfectest who are infected with this vice. See what David says, that he had need to be pricked forward like an Ass: yea even David himself, who was the most forward of all others according to the graces which he had received. If it has so fallen out with him, by reason of the rest of the imperfection which he had, that he was spurred, and his flesh pricked like an Ass: what shall become of us who have scarcely received one drop of the spirit of God, in respect and comparison of this holy man? And so let us consider to be the more watchful over ourselves so often as God shows us any token that he is Judge, and calls the ungodly to an account: that at the least we be stirred up to run unto him for refuge, and to love his word. Now in the meantime, to conclude, David adds,

"My flesh trembles for fear of thee: and I am afraid because of thy judgments."

Here David sets down two things which seem at the first sight not to agree together: For it may be said, that this fear whereof he speaks can no way agree with the fear of the commandments of God: but yet there is a sweet harmony between the one and the other. And why so? For as the faithless in fearing God wax desperate, and are so thrown down, that they can never have that boldness to come near unto him: Even so on the contrary side, there is a frank and free fear in those which are governed by the spirit of God, which bears a reverence unto his word, to make them tremble before it. For by the judgments which David here speaks of, he means not the punishments only which God executes, but now he treats as he does throughout the whole Psalm, either of Statutes or else of ordinances? which are to direct our life: as also the Prophet Isaiah says, that the faithful tremble at the voice of God: that they conceive his incomprehensible majesty in his word, and thereupon are humbled: But yet they cease not for all that, to come boldly unto GOD, knowing that he will be their merciful father and desires nothing else but to receive them. This humble fear then, may well be conjoined with the love of God, agree with faith, and with a taste which we might take in the word of God, in giving ourselves wholly thereto. But the fear, which serves to none other end but to astonish the wicked, which only feel an hell in their consciences, and yet have no taste of the grace of God: this fear I say serves to none other purpose, but to shut up the gate against these miserable accursed people, without all hope of salvation. Now David speaking of the fear of the word of God, leads us to a deeper and a more weighty consideration. For his meaning is to show unto us, how that God is our father and Saviour, and that he freely draws us unto himself, as already he has declared.

According to this holy doctrine, let us prostrate ourselves before the majesty of our good God, acknowledging our offenses, beseeching Him to make us feel the sweetness of His word, as His servant David has been thoroughly settled thereon: to the end we might have such a fervent affection to it, as that it might cause us to forget all the desires of this world, wherein we are too much plagued: and that we might cut off all the superfluities of our flesh: to the end we might be dedicated in all holiness unto our God, and to be confirmed more and more in His service. And that being once brought by Him into the way of salvation, although we must walk in this world, because we are compassed about with so many dangers: yet that He will always stretch forth His hand unto us, to keep and hold us in His protection unto the end. That He will not only grant us this grace, but also unto all people and nations of the world, etc.