The twenty-first Sermon upon the hundredth and nineteenth Psalm

SCHYN.

161 Princes have persecuted me without cause: but my heart standeth in awe of thy word.

162 I am as glad of thy word: as one that findeth great spoils.

163 I hate falsehood and abhor it: but thy law do I love.

164 Seven times a day do I praise thee: because of thy righteous judgments.

165 They that love thy law shall have great prosperity: and they shall have no hurt.

166 Lord, I have trusted in thy saving health: and have done thy commandments.

167 My soul hath kept thy testimonies: and I love them exceedingly.

168 I have kept thy commandments and testimonies: for all my ways are before thee.

When men trouble us and do us many injuries, or vex and grieve us in any way, there are two things that lead us to walk wickedly without the fear of God. One is that it will seem that God has no compassion for us, to help us. The other is that we will be more afraid of men than we ought to be. For we imagine that everything is in their hands, and that they may do all things at their own pleasure, regardless of what God can do to the contrary. Here, I say, is what hinders us from persevering in the fear of God: When men trouble us with injuries, violence, and extortions, we are immediately discouraged. Therefore, we must thoroughly consider this passage where David says that he stood in awe of the word of God, even though princes persecuted him without cause. Indeed, we ought especially to consider it when we see the mightiness of men astonish us, and our enemies are in great authority, such that it seems we are like sheep in the jaws of wolves, with no means to resist their violence. When, I say, our enemies have all this power over us, and are thus highly lifted up, so that we know not what will become of us, then it is hard for us to conceive the worth of the help that God has promised us. We are overtaken with fear, saying, "See, we are utterly undone, all our cause is cast to the ground." Yet, we never once think that they are but gnats, or even when we esteem them most, they are but frogs leaping and skipping up and down here below. They do not have thighs and legs so mighty that they can contend against God.

Whenever He stretches forth His hand, it throws down whatever men purpose with all their accomplices, or wickedly devise, and whatever power they may muster. Therefore, we must note especially here that whenever we fall into the hands of our enemies, and it seems they could bring about whatever they wished, so that there remains no way to withstand them, we must look to the infinite power of God and not doubt that when He pleases to deliver us, neither the Devil nor all his rabble of maintainers shall be able to do anything against us. Even if all the creatures in the world lift themselves up against us, they cannot harm us as long as God is on our side. Thus, we must receive the grace of God which He has promised us so that we might not doubt that the whole world can harm us when He has taken us under His protection. Consider whether the Scripture leads us, as David says, "Though an hundred thousand men set themselves against me, yet will I not be afraid." Why? Because the Lord is with me. And again, "If I should walk in the shadow of death, as long as I shall look unto God and see His sheepcrook before me, I will not be afraid but be assured that I shall live." Saint Paul also comprehends all this, speaking not only of this present life but also of the health of our souls when he says, "If God is on our side, who shall be against us."

I cannot deny that we shall have a great number of enemies, and Satan will labor by all means possible to hurt us. We shall have a great store of his supporters to go about to cast us down headlong into the bottomless pit, and yet all they shall do nothing when we shall be in the safekeeping of our God. Now, this is the sum which we are to gather hereby, in the first place of this text. But yet we must go on a great deal farther. For David does not only show unto us that we ought highly to esteem this mighty power and great goodness of God, wherewith He has promised to help us in our need, but also advises and exhorts us not to turn aside from His obedience for any harm that men can do unto us.

Now, it is very true that one depends on the other. For how can it be that we should have hearts to serve God when we see the whole world to be against us, and we always in danger of being hurt? That is to say, let us put our trust in God, although the alarm and assaults be given us on every side. For otherwise, it shall be impossible for us to stand stoutly to it without being thoroughly persuaded that God is sufficient to defend us, even when we see all the men in the world set themselves against us. But if we trust in His power and cease not to follow what He has commanded us, notwithstanding all the hindrances that men can possibly lay before us.

Moreover, we must give our minds to this word of God, as here it is said, "I stand in awe of thy word," for David means not that he would have God to show Himself in a visible manner that he might come unto Him to do him homage, but he is contented that God has shown unto him His will and pleasure, and holds himself well pleased therewith. And even so must we also do. For there are a great many of people who will brag that they fear God and profess it with open mouths. Yet notwithstanding, see how God calls us unto Him by His word, and we, for all that, are not moved therewith; yea, we scarcely vouchsafe once to open our mouths to declare that we are contented to obey Him. Where then is that fear whereof we so brag, since the word wherein the majesty of God appears is so contemned by us?

See then wherefore we ought a great deal the more to consider this manner of speaking which David here uses, that he stands in awe of the word of God and that he desired none other visible presence, but it sufficed him that God had only spoken, and he made good account thereof. Now, if we do not thus, we shall ever be letted from following that which God has commanded us, neither shall we ever have the hearts to discharge ourselves perfectly of our duties. Contrariwise, they that shall be resolved as David was, only to give their minds to the word of God, shall overcome all lets and stops. Moreover, after they have walked aright, do they see that men murmur against them for it, that it seems that they, for their well-doing, shall be recompensed with evil, and that this thing and that is mischievously wrought against them? That they must needs languish in long attending without sparing, yea, that they have kindled the fury of men against them without any occasion given by them? Do they see, I say, all this? And if they do thus, it is very well, for then they stand in awe of the word of God, knowing that they shall not be without the help of God, as also our Savior Christ exhorts us,

"Fear not," says he, "them which may kill the body, but I will show you whom you ought to fear, to wit: fear him who has both soul and body in his subjection."

When, then, you shall look unto your God, then shall you not need to fear whatsoever men go about to cause you to turn aside and to withdraw you from the right way. And thus we see in sum, that it is our infirmity, or rather our infidelity, which hinders us when men threaten us, when we see the wicked practices which are imagined against us, and that we are troubled and tormented without cause. For if we still looked unto God, this should never be able to withdraw us, but that we should always remain constant to do that which He commands us.

And by this also, we may see how all to the contrary reigns at this day in the world, and that there is very little fear of the word of God. For so that we can hold the favor of men in doing our duty any way, well, this goes for payment. But if there blows an ill wind, and that we perceive any evil practice, or that we be threatened, and that the ungodly bear the sway, we are incontinent astounded, yea, and that in such a fear as that we are not able once to stir a finger. And what is more, to gratify the wicked whom we see to be in authority, we will make no bones at it, as we say, to offend the majesty of God. And from whence comes this? But that we look not unto His word, as here it is set down? We are then even convicted of infidelity when we assure not ourselves of the help of our God to do that which He has ordained, and that which is our duty to do, that we have not this invincible power to resist the assaults of men. And why so? Because it is most certain that we have not earnestly stood in awe of the word of God, which ought to be as an assured fortress and not to make any account of whatsoever that Satan can any way craftily invent against us.

Now, after that David has thus spoken, he goes on and says,

"I am as glad of thy word, as one that findeth great spoils."

That is to say, he gladdened more in the promises of God than in all the riches in the world, as we have seen in the ninth part, beginning with the letter TETH, which has been in that place sung, that he esteemed more of the word of God than of all the gold and silver in the world. And here he says that he rejoices to hear God speak more than if he had found all the goods in the world, that all the riches in the world were nothing to him in respect of it. It seems greatly at the first sight that here is some contrariety, as to stand in fear and awe of the word of God, and also to rejoice in it. For joy and fear are mere contraries. But we have already declared what it is that David means by this fear: not that he was abashed to serve God, nor yet that he doubted of his salvation. But it was to bridle him and to hold him in obedience, and also to declare that God gave him such a constancy against all the men in the world, as that when he sees all the creatures of God to lift themselves up against him, yet that he ceased not to go on to do that which God had committed unto him, and that which he saw was his duty to do.

In short, let us then hold this for a resolute point, that David had not such a fear as made him fierce and cruel, nor which made him to fly from the presence of God; but he so reverenced that which God spoke, as that he stood boldly at defiance with all men, declaring that he made no reckoning of their fury, poison, nor yet of all their deadly enmities. David, I say, cared for none of all this. And why so? Because he so reverenced and honored God, as that he fully reposed himself upon His word.

Now, when we have such a fear, it is nothing contrary to the joy which David here speaks of. But it is rather an excellent accord or sweet harmony: for it is impossible for us rightly to give ourselves unto God and to obey Him in such a way as we ought without we love Him.

And see wherefore David does not only say that the word of God was more dear unto him than either gold or silver, but he says that it was sweeter unto him than honey. He sets down these two things which ought to be coupled together: to wit, that the word of God ought to be more dear and sweet unto us than all other things, and that we ought to take all our delight and pleasure therein, desiring nothing else but to order and hold ourselves to it, knowing that whatever God has is to this end, to communicate the same unto us, that we might taste of His bounty and love.

Now we see that David did not without cause join this joy which he conceived of the word of God with fear, signifying that he stood not in awe of God perforce and with a slavish fear, as we say, but he did it in acknowledging Him to be his God and Savior and settling himself wholly upon His promises.

And thus much for this second verse. Now he adds soon after:

"I hate falsehood and abhor it: but thy law do I love."

This verse is not here added but to good purpose. For David shows that we can never be glad (as he has declared how he has been), neither yet stand in awe of the word of God, without we detest falsehood. Now, we of our own nature are so nestled in vanity, as that it is lamentable. The law of God then shall never come so fully home unto us as that we may justly say that we earnestly hear it and receive it from the heart, until such time as we have strived against our fleshly affections, that is to say, against all whatsoever is in our nature, because it is all but vanity.

In sum, David, after he had spoken of this joy which he had conceived of the promises of God, wherein he declares unto us His goodness, after he had spoken of the fear which we owe Him, to become subject unto Him, and after that he had given Him the authority which He deserved above all other men and creatures, for a conclusion he adds the means how to attain to all this: to wit, that we must eschew falsehood, and not only eschew and hate it, but also detest it, yea, signifying that we must greatly abhor it, so that we overcome all our wicked desires and tame them, and all other our lusts which carry us away to wickedness and withdraw us from the obedience of God.

So then, we see now that natural men can never be disposed to serve God until such time as they have striven against the vanity of their own nature, and that not only once or twice, but also to continue it all the days of their life. For what are the lusts which are in us, and which do wickedly lead us from the right way? In very deed, the more part are so prevented with them as that they feel them not or else think that it is nothing so marvelous that thick darkness remains in them.

As for those which have a desire with all their heart to forsake them, yet shall we find them also to be too much nestled in them. Moreover, if all the men in the world were examined, and an inquisition made, I confess that we shall find the most wicked sometimes to be remorseful and stung, and to be inwardly pricked and constrained among their hearts to have loathing to do evil. They have an eye unto it by fits, and yet they cease not to follow the evil with a continual course, although between whiles they have a loathing of it.

And we must not greatly marvel at this: For carnal men which are not governed by the Spirit of God are carried away with their wicked affections as with a fury, so that their whole reason is altogether brutish. And even they shall very well have a hatred of their evil, but yet not so flee from it as that we shall not be able to say that they have such a fear of God as is to be required to forsake themselves and wholly to submit themselves unto His will.

So, here is what we have to consider out of this place. But in the meantime, one thing is to be observed, that David makes a comparison between the law of God and all whatsoever that men can imagine on their own head, with all their reasons and desires: as if he should have said, that there is but only one rule that is good and worthy to be loved, to wit, the law of God. When then our life shall be conformable to the word of God, all shall go well. But we shall not withdraw ourselves never so little from it as that we shall not by and by roil overthwart all the fields. And why so? For all our truth and sincerity are enclosed within this rule which God has set down unto us. We ought then to bear this honor unto the word of God, to hear it as it is laid out unto us, and to follow it in all simplicity: or else so soon as we shall decline from it never so little, see, we are quite out of the way of salvation, so that we cannot choose but to be confounded, until such time as we are entered again into the way which God has showed us. Now, he adds:

"Seven times a day do I praise thee: because of thy righteous judgments."

Here we may take this word "judgment" for the manner which God holds in governing the world, and the punishments which he lays upon the ungodly, as also for the grace which he causes them to feel who call upon him and who walk sincerely before him. For the holy Scripture oftentimes when it speaks of the judgments of God means all this. But because that in this Psalm, the judgments are for the most part taken for the statutes and ordinances that are contained in the law of God, I gladly mean to handle it at this present thus: that is, that David praised GOD because he had given unto his people a law which was both just and full of equity, and that therein he had whereof to be glad and to praise and magnify him.

Here is a place well worthy of noting. For by these words David does us to wit that we cannot praise GOD so long as we are not instructed in his word. Our mouth shall be closed up, and our heart locked fast up, so that a man shall not pull from us one good word which may turn to the praise of God.

And to prove this to be so, we see that the unfaithful shall not only be dumb to praise God: but they will also fall out with him, so that whatsoever shall come from their mouths shall be to blaspheme God and to murmur against his divine majesty. As for the ignorant, they shall be so blockish that they shall have no desire to praise God; and if they do praise him, it shall be but for fashion's sake because it is but a mocking of God and his word. How then may we praise God in good earnest and without hypocrisy? Forsooth, even when we shall be instructed in his ordinances, when we shall have known what care he has of our salvation, how he governs his Church, how he embaces himself to apply himself unto our gross capacities, and to make himself to be familiarly acquainted with us. When then we shall see God to have such a care over us to instruct us, that he has so rightly ruled our life, that he so provides for all our necessities as that we want nothing: ought not we to give our minds unto him, yea even to be inflamed wholly to magnify his holy name, and to be ravished with that desire which David here speaks of.

Let us now see what we have to gather in sum out of this place: and thereby we may see how slenderly we have at this day profited in the School of God. For whence comes this circumspection? Where is that zeal of ours in praising of God, which David says that he had? Seeing that scarcely one word can be pulled from us when any speech shall be of praising God, yea, were it not for fashion's sake and countenance only. This is far from continuing in it, and far from extending our whole study thereto, as to make it the most principal thing that ought to be in our whole life.

Now we are hereby convinced of our slender studying and meditating in the word of God because we are so cold and negligent in praising him, and without having a greater care in acknowledging his benefits bestowed upon us. And that which is more, Let us thoroughly consider that David says not only that he was stirred up to prayer unto God for once and so continued it for certain days, but he says daily and after, seven times: that is, that he continued in it all his life long. For this word "seven" is taken in the holy Scripture for a marvelous perseverance when as men continue it and are not drawn away for any cause whatever, but do always hold themselves thereto. And this is the meaning of the Scripture for this number of seven. Now David, protesting that he daily praised God seven times, means that he exercised himself therein from the morning unto the evening. And after that, he exhorts all other men to have the like desire and zeal to praise God. So then, let us compare ourselves with David, and we shall find that we have learned very little out of the word of God, considering that we are so slothful in praising of him. And yet for all that we are greatly to give him, yea infinite thanks, when as we shall have known his grace and goodness towards us, in that he is so careful to govern and order our life and to show us the way of salvation.

The Papists have applied this saying to their set hours: and have laid hold only on the first part of the verse, saying, That they praise God seven times a day when as they sing their Matins, Primes, their third hour, sixth hour, at midnight, their evensong and Compline. See here how God shall be well praised seven times a day as they think. Yea, yea, good enough, As though God would call back that which he has pronounced by his prophet Isaiah, "This people," saith he, "honor me with their lips, but their hearts are very far from me." He goes on farther and says that he will show them that he cannot abide such mockeries and to be so dallied withal. See here how God threatens the Jews with a horrible vengeance because they only praised him with the mouth. Now, we know what their set hours which their Monks, Friars, and Priests do sing, or rather which they bleat and howl out in their Churches, are that they are without either understanding, devotion, and any good desire whatever. And they think it not enough that they show themselves indeed openly to mock God but their devilish doctrine also imports the same, that they cannot but merit, having this final meaning to praise God. So that when a Canon has put on his Grayamis and Surplice and going out of his Chamber with this final intent: and yet anon after thinks of his Gossip, his cheer, and his pastime: yea that he play the Hypocrite there, yet forsooth he must needs merit. It is very true, that they will confess that there is venial sin entermeddled among: but yet that the same cannot hinder them from meriting, when as they had this final intent to praise God: yea and so also, as that when they come home again unto their house, they think themselves to have discharged their duty. To be short, so that at the beginning and the end, they had some motion to devotion, it is enough. And is not this wholly to mock God and to dally with him, more than a man would dandle a young Child. But see how this miserable cursed people have perverted all the holy Scripture, in mingling it with so shameful things that even the very Heathen, when as they shall have gotten the understanding of the least spark of truth, will be ashamed to see such service in the Papacy to be called godly service. When it is all after this manner, I pray you what praising of GOD shall there remain? Let us then understand that these people are very far from David: and that if we would take example by them, they right well show that they know not what it is to praise God, but rather profane his holy name, when as they will thrust in such abominations amongst, as we daily see them to commit against his word. Now David adds soon after:

"They which love thy law shall have great prosperity, and they shall have no hurt."

Here David, being led by the spirit of God as a true Prophet, contenteth not himself with speaking of the benefits which he had received, but instructs others of that which they have to do. Although in truth, all the protestations which we have seen here are full of doctrine. And that it is so, we see that David might very well have praised God in his heart without declaring what he had done. But it was needful that he might be set as a glass before our eyes, to the end we might be led to follow him. But yet in this verse, he more expressly sets forth the office and duty of a prophet when he says, "They which love thy law shall have great prosperity, and they shall have no hurt."

Now by this, he shows unto us that we are even in good earnest accursed when we give ourselves up unto our own fleshly liking because we would be esteemed amongst men and take pleasure in our pastimes and delights. And why so? Because we shall always be tormented with uneasiness and grief, so that we shall never be at peace and rest. And although we verily think ourselves to be assured of victory all the days of our life, yet shall we reel this way and that, and willingly hurt ourselves, so that it should seem we had a will to break both our arms and legs, and in the end, neck and all. And the reason is, for that we follow not the way which God has set before us. Let us then consider, what the meaning of David is, to wit, that we must not make reckoning of any assurance here in this world, except we love the word of God: yea and that so to, as that we desire nothing else but to be wholly ordered by it, to submit and hold ourselves thereto, without being withdrawn by the enticements of Satan, and with all the temptations of our corrupt flesh and nature shall lay before our eyes.

In very deed, it may very well seem at the first sight that experience teaches us the contrary of that which David speaks. For who are most grieved, vexed, and troubled? Forsooth even the children of God, who have all the shame and offenses done unto them? Even the selfsame men. For it is said, that our Savior Christ is as it were a badge and mark of all these contrarieties; we must then have all the ungodly to be our enemies. In sum, all they which intend to serve God cannot escape from shame and slanderous reports, from being despised, troubled, and outraged, and to endure great numbers of injuries and violences: Lo how the Children of God are treated and handled in this present life. And so by this reason, it seems that David promises us here, that which we have not. But we are here to consider, that David promises us not such a rest, as shall be as it were an earthly Paradise. He speaks of this true prosperity, which the Children of God have, when they are contented to serve him: that in all their griefs, yea in all their anguishes and troubles, they run only unto him, and lay all their cares upon him, not doubting but that he will help them: and afterward, hereupon not to fear, whatsoever that mortal men can imagine or devise against them.

When as then we shall have such a peace as this, although our estate and condition be in the view of men the most miserable in the whole world, yet ought we to be thoroughly contented, knowing that God will raise us up, and make us to triumph over all our enemies, although we thought we should fall even to be crushed and utterly beaten to powder, yet will God be ready to uphold us, and make us to be blessed. As it is said in the 91st Psalm, that God will not suffer his faithful to tumble over and over, neither yet so to fall as that they shall not be able to relieve themselves again: but will rather send his Angels to lift them up into the Air. In very deed, yet shall it not be so, as that we shall not sometimes hurt ourselves: however, the assaults shall not be such as to crush us deadly: however it be, we shall in the end feel in what sort God shall have assisted us by his Angels. This is the means and the manner to feel by effect, that which David speaks of.

Now in truth, the wicked shall never be able to take any such hold because they are not worthy of it. For by reason they know not who God is, nor his word, except it be to hate him and to anger him; it is meet that they prove by experiment the contrary of that which is here spoken of by David: to wit, because they love not the law of God, it is good reason that they should be inwardly troubled and grievously tormented without end. Now it follows,

"LORD, I have trusted in thy saving health: and have done thy commandments."

Here David more lively expresses and declares that which I have already touched: to wit, that our affection in serving God proceeds from the trust which we have in him, in believing his promises. If then we conceive not that God is our savior, and so by that means trust that he will help us, it is impossible that we should be inflamed to serve him. It is true, we may very well have some feeling of the duty which we owe unto him, and be somewhat touched therewith, although indeed few there are who think thereof; but admit it be so, yet will no man for all that freely and of his own accord say, "O come, Let us serve, yea let us serve our God," even until such time as we are fully assured of the good which he means and is ready to procure us, and of the true and full hope of our salvation, thoroughly imprinted in our hearts. And so let us rightly consider that they who remember no more of that which is preached unto them but this, to say, "Lo, this is it which God commands us: we must either do this or that," truly this is no point of true Christianity. And why so? Because the principal point of Christianity is to know the goodness of God and the mercy which he uses towards us.

Lo, this is, I say, the true knowledge which we must learn in the School of our Lord Jesus Christ, and hold us to that which he has declared unto us. And besides, we are also to consider that which he commands us; but his promises must be preferred and have the chiefest place. And by this also we are showed that in the popish religion, the principal doctrine of Christianity is put out and made nothing. Because when the Papists creake and chatter their prayers, making as though they presented their supplications unto God, they say that they must never assure themselves of that which they pray for. And the cause is that they look not unto the free promises of God. And how so? Behold, a hypocrite shall step up and preach nothing else but that which every man is bound to do. He will preach unto you of Chastity, he will make you another Sermon of Alms, one of this matter, another of that: and yet for all this, we know not what it is to believe in God. Then do we a great deal less know what it is to call upon him in full assurance, to say, "God is our father, he allows us for his children because he has us as he would wish, and that our sins are forgiven us through the grace of our Lord Jesus Christ." There is no whit of this in popery; and therefore, it is impossible that there should be one word of good and sound doctrine in it, and profitable unto salvation. Let us then well consider this saying of David, "O LORD, I have trusted in thy saving health, and have done thy Commandments." Now in the end, he says:

"My soul has kept thy testimonies: and I love them exceedingly. I have kept thy commandments and testimonies: for all my ways are before thee."

After that David has sufficiently protested that he loves the word of God, that it was so sweet and pleasant unto him, as that all his study and delight consisted therein, he concludes and says, "That his soul had kept it," as if he should have said, "O Lord, in that I was given to serve thee, it was not with my hands and feet only, but because I loved thy word, yea and that with all my soul, and I take my whole delight therein." For when the Hebrews mean to show a pure and sound liking, they say, "My soul has done this, or that," that is as much to say, as "I have done it with all mine heart." Lo, then, an hearty service which David here expresses: and this is yet a point which ought thoroughly to be considered of: For we see how men are given to play the hypocrites, even to set a very fair outward show of the matter, and by that means think themselves to be discharged before God.

Now we must begin farther off, as David here shows us, that is, we must keep the word of God in our hearts. Wherein he confirms the matter, which we have already here tofore handled: to wit, that the question is not to have God simply to teach us, whereby we might know what he requires at our hands, and what our duty is towards him; but he builds upon his promises. However, David having said that his soul kept the commandments of God because he loved them, by this which he adds soon after he joins the promises with the commandments, saying, "For all my ways are before thine eyes." It is true that he shows by these words that except he had been sure that God protected him, it had not been possible for him to have had that true liking to have served his majesty. And hereupon hangs the second point, that God held him always in his presence because he should not have leave to do evil; as if he should have said, "O Lord, because I know that no man is able to hide himself from thee, lo, why I give myself wholly to fear and serve thee." And to say the truth, what is the cause that the ungodly take such liberty to commit and devise such villainous and grievous acts, as that they themselves are ashamed of, yea, that it makes the very hairs of their head to stand upright? What is the cause of this? The reason is, for that they know not that God sees them, for if they were sure of that, they would be somewhat moved with the fear of his majesty. So then, in that the faithless war thus against God, and take liberty to do wickedly: it is because they think that God sees them not, according to that saying in the Scripture, "The wicked man has said, God sees not, he knows nothing of that which is done here on the earth."

I mean not that the wicked do thus openly speak: yet for all that they think no less: as by experience we see, for they think that God marks not all their iniquities, neither yet that it is needful for them once to make any account of their sins. However, David says quite the contrary, That because he knew that all his ways were before God, therefore he kept his commandments. See also why the scripture, in speaking of the holy fathers who lived sincerely, says, "That they walked before God": to wit, they had this consideration, that they knew that God did see them: and therefore they walked as if they had been in his presence. And this imports that they took not such liberty as they themselves thought good, but that they wholly ordered themselves according to the will of God, as he had declared it by his word. See then David's meaning. And even so must we also do, if we will have our life and conversation to be well ordered: to wit, to know that God sees us, and therefore that we cannot fly from his hand, but must submit ourselves unto it, albeit we will not do it freely and of our own accord. And so let us willingly be contented to be ruled by him, being certified of his love and goodness towards us, to the end we might in truth make this protestation which David here makes.

According to this holy doctrine, let us humbly prostrate ourselves before the majesty of our good God, in acknowledging our offenses, beseeching him that it would please him to make us to feel the power of his word, in such sort, as his holy Prophet here shows us, and so to feel it, as that we may wholly submit ourselves unto it: Knowing that when it shall come in question for us to remit ourselves, and cleave unto him as he requires, that we must forsake the whole world and all our carnal affections which any way hinder us from coming unto him: to the end we may so climb up unto his majesty, as that not fearing the world nor all his assaults, we may put our whole confidence in his merciful goodness, and boldly present ourselves before his face: to the end he may receive us, so that we might always be governed through his holy spirit, until such time as he has brought us unto that perfection whereunto he calls and bids us. That he will not only grant unto us this grace, but also &c.