The first Sermon of the hundred and nineteenth Psalm: 1-8

upon the hundred and nineteenth Psalm of the Kingly Prophet

David, The first eight Verses upon ALEPH.

1 Blessed are all those who are upright in the way: and walk in the law of the Lord.

2 Blessed are they who keep his Testimonies: and seek him with their whole heart.

3 Surely they work no iniquity: that walk in his ways.

4 Thou hast commanded to keep thy Precepts diligently.

5 Oh, that my ways were directed to keep thy Statutes.

6 Then should not I be confounded: when I have respect unto all thy Commandments.

7 I will praise thee with an upright heart: when I shall learn the judgments of thy righteousness.

8 I will keep thy Ceremonies: O forsake me not overlong.

Beloved, we ought to be greatly ashamed of ourselves when our good God and heavenly Father goes about by all means possible to draw us unto Him, and yet we in no wise will come nigh Him, but rather as is commonly said, do pull our heads out of the collar and hale backward. If there were none other testimony hereof against us, but this Psalm which I am here now in hand about to handle, it might suffice. The sum whereof is this, to show unto us what grace the Lord our God offers unto us when as we are taught the straight rule and order, by which we may rightly and truly serve Him, wherein consists the whole effect of our salvation, and the same to be the very way and means to come thereunto. When as God then grants unto us His grace, to be thus instructed by His word, behold He has now given unto us an unspeakable treasure, and impossible to be sufficiently valued. By this Psalm is declared unto us that this is the very use of the law of God, and also of all the holy Scripture: and that we are instructed and exhorted to profit ourselves by that which is there offered unto us. But because when any talk is ministered of drawing us to God, we are so blockish and dull, that it is pity and lamentable to see: and albeit that God approaches near unto us, and that we have many and sundry times clearly forgotten all whatsoever we have understood and learned of him, see here what an aid and help he has added for our behoof: which is this, that His will and meaning is, that this Psalm should be drawn and framed into an order of eight verses apart, and that all the verses of every eight apart should begin with a several letter, after the order of an ABC. As if he should say, It shall not be material that we be profound learned men, for our instruction in that which is necessary to our salvation: But that the doctrine is common as well to the learned as to the unlearned. Are our wits and memories grown so short? Let us then reckon and tell upon our fingers, when as we have learned ABC. Let us then join eight verses together, and so eight by eight, and go through the whole cross row, and we shall have the whole Psalm at our fingers' ends.

What shall we farther say? If we will hereby profit ourselves in no way, neither yet vouchsafe to hearken unto our good God, nor suffer us to be so familiarly guided by him, yea even unto that thing which is more than necessary, may it not be very well said that we are almost accursed? True it is that verses indeed begin not either with the English or yet the Latin letters: but with the Hebrew: wherein David made and wrote this Psalm. Notwithstanding so it is, that the will and purpose of the Holy Ghost is to make us to feel and understand that which before I have declared: to wit, that the doctrine herein contained, is not only seen down for great clerks which have gone to school ten or twenty years: but also for the most simple: to the end none should pretend any excuse of ignorance. And herewithal let us note this by the way: That we ought to know and understand this Psalm as perfectly as our Pater noster as we usually say. But here we must not say as a number of men do, that our wit and capacities are not so excellent and fine, as to comprehend and understand the holy scriptures: and besides, that our memory will not serve to retain and keep that which sometimes is preached unto us. A strange case: we will easily retain and keep in mind not only vain and foolish songs and ditties, but also such as are both wanton and dissolute, and even such as St. Paul says, do corrupt and poison good manners, for this horrible infection is always shut up for an evil intent and purpose. For if we shall hear any villainous and ribaldrous song, which shall only stir us up all to all filthy lust and shamelessness the same by and by we retain with great ease.

Behold now, how the Lord our God here teaches us as it were by an A. B. C. a most excellent song amongst the rest, by which we may learn to rule and order our lives, whereby also he exhorts us to welldoing, to comfort us in all our afflictions, to ratify unto us the promises of salvation, to open unto us the Gates of his everlasting Kingdom, that we might enter into everlasting life: and all this is contained within this A. B. C. of this present Psalm, and yet we will all say that our memory is over short, and our wit too gross, or weak to hold it. Now I beseech you tell me this, will this excuse go for payment or not? Verily I believe not, wherefore let us learn to bestow our whole endeavor and study to record the lessons which are here taught us: and that we may be hereafter thoroughly acquainted with this Psalm, if we will be reputed and taken to be the children of God.

And seeing we see our nature to be given to many ungodly and pernicious, or at the least to very unprofitable things: let us yet retain and hold that which shall be most profitable for us, and the rather because that God so abases himself to the most rude, simple, and ignorant among us. For mine own part, because I will frame myself to that manner and order which the Holy Ghost hath here set down, I shall enforce myself to follow as briefly as I can the plain and true meaning of the text: and without continuing in long exhortations. I will only do my best to mince or shred, as we say, the words of David, because we may the better digest them. For performance whereof, I determine by the grace of God, to finish eight verses apart in every Sermon, and to hold myself within such a compass, as that the most ignorant shall easily acknowledge and confess that I mean nothing else but to make open and plain the simple and pure substance of the text.

And now let us come to the contents of the first eight verses apart, beginning with the first letter Aleph: Blessed are they (says David) which are upright in the way: and walk in the Law of the Lord. First of all, he does us here to wit, that we understand not wherein our chief blessedness consists, and the reason is, because that we are blind, and do live in the world as savage and wild beasts, utterly void of sense and reason: and suffer ourselves to be led and carried away of our brutish and swinish affections and lusts. And because it is so, that we are thus carried away, it is a manifest sign and token that we discern not good from evil: or else that the Devil has so bewitched us, that we think thereof no whit at all. True it is that the most wicked will confess and say, that they desire to be saved but yet in the desire thereof, they clearly fly from it, and go as clean away from it, as they can for their lives.

But what is the cause why they so greatly withdraw themselves from that which they so highly protest to love? Yea they draw as near unto it, as they can possibly fly from it. By this it seems that they have conspired to reject and make little account of that good which GOD means to do for them. And here we are to note, that David in this first verse accuses us of horrible blindness, as if he should say, Surely you are all senseless and without wit. And to say the truth if there were but one drop of reason in us, without doubt, we would not so reject and refuse our salvation of a set purpose as we do. See here how mercifully our good God deals with us, who shows us how and in what manner we may be blessed, and yet we for all that draw altogether backward. Does not David then of very right, justly condemn us? But because every of us protests to know the right way, he adds, They which walk in the way of the Lord. He has said: Blessed are they which are undefiled in their way: that is, which walk aright. And who are they? It is very true indeed as before I have said, that there are a great number, which will boast themselves to walk aright, and that in such sort, as that it cannot be much amended: and yet notwithstanding, if they be asked who made their way, and who it is that assures them that they shoot at the true mark, they know not what answer to make. For there is but one way which leads to salvation, which is the law: as David hereof speaks, wherefore as many as walk in the Law of the Lord, says he, go not out of their way.

We have in this first verse two notable lessons: The one is, that God here accuses us, that every of us strays and errs from the way of salvation, and although we protest that we are willing and desirous to be saved, yet for all that our wicked affections do in such sort carry us away, as that we desire nothing else but that we may be far from that felicity and blessedness which is set before us. For there it is said, Blessed are they which walk in the right way. And thus much for the first point. The second is, That we may invent and devise many and sundry kinds of life, and so think that we go the best and surest way that may be, and by this mean deceive ourselves, for there is but one way that leads to salvation. What way is it? It is not that which we of our own brain do imagine: For when Isaiah says, that everyone has declined from his way, he means that we all run into everlasting destruction. The Law of God then is the way which must rule and order our life, and when we will hearken unto it, all things shall go well with us, but whosoever swerves from that, the same is like unto a savage and wild beast, which can do nothing else but gallop and fling overthwart the fields.

There is none of us all but that may have many motions which may seem good to us, as we may see by the poor and silly unbelievers, which are very fervent and earnest to do this or that, which to their thinking seems very good and profitable: but yet the spirit of God is not their leader and guide.

Now it is said, That when we have the law of God before us, it shall go well with us: and that without it, it is impossible, but that our life must needs be confounded and come to naught. He says a little after, Blessed are they which keep his Testimonies: and seek him with their whole heart. David now uses another word, than this word the law, to wit, testimonies. This word in itself imports a covenant or contract, and it is not to be understood otherwise than to be applied to this end: to wit, that God covenanting with us, declares, that his meaning is to pull and draw us unto him, and also how we ought to order our life, because cause it is a mutual Contract between him and us. As if he should have said, Go to now, understand you that here I make a covenant with you, that you acknowledge me to be your GOD: That you doubt not of my love towards you, and in loving you that I am your Saviour, and that you call upon me in this affiance and trust, and besides that you be also my loving and obedient Children, that I do protect and govern you, and that you are my household Servants. When the Lord our GOD thus abases and offers himself unto us, and that he uses such familiarity and gentleness towards us, as to talk with us, It is said, that he gives us his Testimonies of his love and favor towards us.

Here now David declares, That they are blessed which keep the Testimonies of GOD: and seek him with their whole heart. As if he should say that the Law of God consists not only in this, that it shows unto us what we ought to do, but that it carries also with it another special Doctrine: to assure us that he will be our Father, that he loves us so dearly that he desires none other thing of us, but that we would be his sons and heirs. And hereunto tend all the Ceremonies, whereof we shall speak hereafter more at large. Yet this is true, that as well in this place abovesaid, as also by the rest of the names couched in this Psalm, as of Statutes, Decrees, and Ordinances, David always means the doctrine of the Law. However, it is to be noted, that this diversity of words, it is not here set down without good cause. For it expresses most plainly unto us, what variety of consolation we receive by that which GOD shows unto us in the Law of Moses, and in all the Prophets, who are as it were Expositors thereof.

For many times when we speak of the Law, we suppose that there is nothing else meant but that which GOD commands us to do. But there is a great deal more to be considered: to wit, he assures us of his favor and grace, and wills us to stay ourselves thereon, that we might be assured of our salvation, and that also we might be certain of his love by his sacraments therein ordained. Moreover, that we should address ourselves to Jesus Christ, and by that means be instructed to run unto him who is our only and alone Saviour. When God then speaks unto us, we must consider that he says not only, do this, or that, but declares himself unto us, what manner of one we should think him to be, and what one also he shows himself on his part to be towards us, both by experience and effect.

This diversity of words used here in this Psalm by David, is not superfluous: For it shows us that the Law of God does not only command us how we should live, and after what sort: but does also certify us of the goodwill of God, promises us salvation, leads us to Jesus Christ; stirs us up to call upon the name of God, gives us Ceremonies to confirm us therein, and moreover, that it guides, and holds us within our limits. And surely there is not one verse in all this Psalm (although there are very many) wherein there is not mention made of one of these words, to wit, either of the law of God, or of his Commandments, either else of his Ordinances, Statutes, or Testimonies, or of his voice, Judgments, or Justice. These words are here so many times repeated, as that there is not one verse, but that there is one or sometimes two of them in it: as hereafter we shall see throughout the whole Psalm.

And now let us come to the matter herein contained: Blessed are they which keep the Testimonies of the Lord: and which seek him with their whole heart. First David declares here (as afore said) that we have greatly profited in the law, when as we shall acknowledge and confess what affection and love God bears us, and how we ought to assure ourselves of his goodwill and fatherly love. And afterward he tells us to what end and purpose it is, that God grants unto us such an assurance, because (saith he) we should seek him. For this is most sure, when as we shall understand God to be such a one, as he declares himself unto us by his word, it is impossible but that we should stir ourselves up, and be moved to give ourselves wholly unto him.

And to prove that this is true, behold the inestimable bounty and goodness declared unto us in our God, what man is he that is so perverse and void of sense and reason, which will not be contented to place himself there, where he thinks his whole blessedness and felicity consisteth and lieth. Even so likewise, when as we become careless in seeking after the Lord our God, it is a sign and token that we have understood nothing of that which he has showed unto us of his goodness and mercy, and of all his fatherly affection, which is witnessed unto us in the law, and in the holy scriptures. But because it shall be no great ado for a number of men, to make a countenance of seeking the Lord, David shows that we must not seek him with our feet and hands, with the outward gestures of the body alone, but with a true and pure affection. And therefore, he saith, Blessed are they which seek him with their whole heart.

As if he should say, I would not have you to do as the hypocrites do, which bear off religion with strong hand, no, I mean not so: but I would have your love to be sound and true. As touching that saying, With their whole heart, it is to declare unto us, That God cannot away with parting of stakes, as we men many times do: For we are well contented to bestow some part upon God, and would be at free liberty to hold ourselves with the world, and to serve God by halves. But David teaches us here to serve him with our whole heart: to wit, in all integrity and soundness, and not with two faces in one hood. He would not have us parted in sunder, to say, Well, I am contented to serve God, however I would not that he should require my whole service to himself: but that I might afterwards satisfy and follow my own lusts and pleasures, that I might be at liberty to serve the world. No not so (saith he:) It must be brought into a true and perfect soundness, and not to divide man after such a manner.

True it is that we shall never be able to seek God with such a perfection, but that it may be greatly amended: neither does the holy scripture mean by this saying, With their whole heart, full perfection, but only opposes it self against the hypocrisy of a great number of men, and which would be in us all, were it not that God himself did remedy and help it. That is, we would with good will serve God by halves, if so be he would let us alone with the rest, to do what we thought good.

For example, We shall have very many which will not stick with God, to come to the Sermon on a Sunday, and to be present at the prayers of the faithful, and to make some show of religion: and yet they would have God to give them free choice to do what they listed at the rest of the week after: or if they come to a Sermon oftener than on the Sunday, it seems to them that they have done very well, that they are thoroughly discharged of their duties if they tarry there but one hour. But because they might be set at more liberty, they will not stick to say, that they will be free from some one vice, one will say that he will be no whoremonger, Another, that he will be no drunkard, Another, that he will be no blasphemer: and yet every one of these will have his particular vice, and think that God ought to bear with them, seeing that for his honor, and to do him pleasure, they abstained from some sin, and that they obeyed him in some point.

But the scripture tells us that all this is nothing, but that every one ought to examine himself thoroughly and in all points, and finding in himself anything which is against the will of God: to be utterly displeased therewith, clearly to renounce it, and to desire nothing but to be cleansed thereof. See now, this is that perfection, whereof David here speaks. Now let us see what is the sum of the second verse, to wit, that we should do nothing else but study in the law of God, not only to know what is forbidden or commanded, but to be certain what manner of one GOD is towards us, and what affection he bears us, that we might put the trust of our salvation in him, and call upon his holy name.

And besides, there is declared unto us, that when we have tasted of the mercies of God, that he has certified us of his love and grace, that the same ought to stir us up to seek him, and to cleave wholly unto him, and to yield ourselves wholly to his service: and that not in the outward show, and in hypocrisy: but with a pure and sound heart and affection, and not by halves: so that there be found true soundness and integrity, as before I have touched. Now it follows.

Surely they work none iniquity that walk in his ways. First David here shows in this present verse, what the cause is why all men abound in evil and iniquity: to wit, for so much as they will not be ruled by the Lord their God. See here the springhead of the outrages, of all the disorder, and confusions in the world, to wit, that God is pressed and ready to guide and govern us, but what? We may not away to bear his yoke, every man refuses it, and will be exempt from it. Lo here whereupon arises our dissolute and wanton life, to wit, because we will not suffer the authority which God has over us, to lead and guide us, as he is always ready to do, and as he also shows us by his law. Let this then be an Item for us.

And it follows further. For David means to confirm the words before spoken, to wit, how it comes to pass that we are blessed, that is, if we keep the testimonies of our GOD, and walk in his law. For, says he, they which do no wickedness walk in his ways: contrariwise, we do nothing but provoke his heavy wrath and displeasure against us, in committing of sin and iniquity. When as God then stands against us, & becomes our enemy, must not our life be unhappy and accursed? It cannot be otherwise chosen. Here then is one proof of that which before has been said: to wit, that our whole felicity consists in this, that God is our instructor and teacher, and that we hold ourselves to the doctrine which we receive from him And what is the reason? For lo, says David, they will abstain from evil doing. When then we abstain from doing of evil, we provoke not God his heavy wrath against us: and so let us conclude, that herein consists our chief felicity. Moreover, here is to be noted, that as many as walk not in the law of God, cannot but run into mischief and destruction: yea however they think of their well-doing, and persuade themselves to live holily and godly, yet has God told them that it is clean contrary. And here this parcel of scripture is worthy the marking, for hereby we may see the pride of us men, in that we make all the world believe, that all things go with us as well as is possible, when as we follow our own fantasies, being thus arrogant to say, whatever we do it is all well done.

But behold what God (the only judge hereof) has certainly set down, which we can no way, repeal or call back, neither shall be possible to be retracted as we lust, to wit, that no man can abstain from evil doing, but such only which walk after this heavenly doctrine. They then which walk after their own pleasure, must needs run into everlasting perdition. Now then there are two manner of ways wherein men do err. For one sort exceed in open and most manifest transgressions and sins: and although they very well know that they are evil and wicked, yet take they leave, continually to follow them. As a whoremonger cannot justify his wicked doing: no more can a thief, a swearer, nor a drunkard. And yet it is so with them, that they always give themselves leave to go from better to worse. However, there is another manner of way of evil-doing, which is more dangerous, and a great deal more to be feared, because it is more covert and secret, to wit, when as men will not acknowledge themselves to be worthy of commendation, and that they think that there is none that can detect or condemn them, having a foolish and devilish opinion which blinds their eyes. These men then (as it is the manner of all hypocrites) may well justify themselves: but yet the case so standeth, that God condemns them, as here we may see. It remains now, that we use nothing for the whole rule and order of our life, but the law of God alone: for without it, all our life must needs be dissolute, and there shall be nothing in it but confusion and destruction, It follows next after, That God has commanded us to keep diligently his precepts, That is, always, according to the truth which David holds. For it is very sure, that God is so careful over our salvation, that he procures and furthers it, as much as is possible for us to desire. No we if God be thus touched with us, and bears us such a good will and love: let us understand that when he charges us to keep his ordinances and precepts, that he thereby signifies unto us, that the same is our whole blessedness and felicity. And to prove it to be so, God requires not our service, because he has some business for us to do: For he has not, nor needs any help of his creatures. When then we are not able do that which he commands us, we can neither do good nor hurt unto our creator. What is it that moves him to be so careful over us as he is, and what is it that pricks and thrusts us forward to keep his commandments? Surely, since neither his profit nor gain leads him to be thus careful, doubtless he respects only our salvation. By this we may conclude, that there is none other blessedness which we can enjoy, but to walk in his law, as he has before said.

But in the meanwhile we may see how villainous and wicked a thing our unthankfulness is: for God shows not unto us only in a word what is our duty to do, but uses also a familiar & gentle doctrine, to draw us unto him. And afterward he exhorts us, because he sees us to be very cold and untoward. And for the selfsame cause he uses much diversity, and pursues it diligently as we see: to the end we might pretend no excuse of ignorance, when we have not performed that which he has set down unto us by his law: but that we should be convinced of malice, and that we might understand and know that we are well worthy of everlasting condemnation. And so much the more ought we thoroughly to mark this doctrine, where it is declared unto us, that no excuse shall serve us, when as every of us outrages so much and follows his own lust: seeing that God has prevented us, and that he has declared unto us, that the right rule to walk by, is to follow his commandments: neither that he has done the same slightly, but that he has persisted and continued therein, as much as was possible for him to do. Thirdly, that by this mean he has showed unto us his great love towards us, and what care he has of our welfare and life.

David then goes on forward, & says. O that my ways were directed to keep thy Statutes. Here David pricks himself forward, and shows the desire he has to come to that blessedness and felicity whereof he has spoken before. And we must be sure to observe this order, for it is not enough for us to understand and know wherein our felicity and blessedness consist, and the way to come thereunto, as God has appointed us: but we must also enter into ourselves. For every man must think thus with himself. What manner of man am I? Seeing my God is so loving and merciful that he seeks me, & that he requires nothing else of me but that I should come unto him, is it reason that I should sit still? Shall I become a block? Shall I become a senseless and witless creature? Shall I not be moved with such favor and grace as my GOD shows unto me, and makes me to feel.

See here what David means to teach us in this verse, "O that my ways were made so direct, that I might keep thy commandments." When as he speaketh of his ways, he meaneth all the actions of his life, for the life of man is called a Way: And that not without cause, for all our thoughts and affections, are as ways, and as our footsteps. Now he saith, "O that my ways were made so direct, that I might keep thy commandments." Herein he declares, that a faithful man, after he hath known this mercy of God in guiding our life, ought to enter into himself, and think that there is neither reason nor wisdom in him how to govern himself: but that all proceeds from the goodwill and loving kindness of the Lord. Since then that we are so inclined to rove in our own ways hither and thither, by reason of the foolish presumption and vain confidence which we have of our own wisdom, let us use such remedy as God has assigned us: to wit, that we forsake ourselves, and tread under foot this carnal reason which deceives us: that we set at naught all our lusts and ungodly affections that God only may bear rule, and our life be guided according to his law.

It follows, "Then should I not be confounded, when I have respect to all thy commandments." Here David confirms himself in the doctrine next before: for he declares what the mark is whereat he aims. "O Lord," says he, "when as thou shalt do me that good, that I may be directed according to thy word, I shall never be confounded." When David now has such a desire, he thereby right well declares, that every man ought to be careful & to endeavor himself thereto, or else he shall never obey the will of God, considering that there are so many gainsayings in our flesh & nature, as is most pitiful to think upon. For look how many our affections & thoughts are, we have even so many enemies rebelling against God, and which hinder us to walk after his will. We ought therefore to pray unto him that he will hold us in, that he may be our master, & we his vassals. Moreover, let us consider well of that which is here spoken, to wit, that in keeping the commandments of God, we shall never be confounded. By this he does us to understand that so many as follow their own lusts & fantasies, which look this way & that way, and do imagine themselves a mark, & forge themselves such a way as seems good in their own sight, that they shall be confounded and deceived. No doubt when men do that which best likes themselves, they straightways think all things shall go so well with them as is possible to be wished, glorying in their own vain imaginations: but what follows thereof? God confounds them in their own arrogance wherewith they were puffed up for a time: Would we eschew this confusion of the unbelieving persons? Let us have an eye to the commandments of God: to wit, let our eyes be settled on them, and look not on our own reason, nor of our natural sense, neither yet of any other thing that lies in our own power, which may turn us away from them.

And it is a necessary point for us to be informed thereof. For as often as men will give themselves leave to imagine and think what they list to have done, there shall a thousand thoughts forestall their minds, and so will turn them away from God, and wholly estrange them from the doctrine of salvation. And for this cause David declares that there is but one only mean, to wit, that we should wholly settle our eyes upon the Law of GOD, without turning away from it either on this side or on that, as commonly and usually we do. Afterward he goes on and says, "I will praise thee with an upright heart: when I shall learn the judgments of thy righteousness." David shows in this verse how we may praise the Lord our God, and that is continually following the plainness of his matter. For we must all confess that our life is miserable if it tends not to the praise and glorifying of God. Let us now see how we may praise him: We must be exercised in his judgments, that is, in the rule which he hath set down unto us. For this word, judgments, importeth that we are taught and instructed of that which we have to do For our life is outrageous if we pass the limits and bounds which he hath appointed us: and contrariwise, we keep a true uprightness in obeying of him. Now then he saith, that when he shall have learned the righteous judgments of God, that then he will thank him with an unfained heart. By this he signifies unto us, that although men persuade themselves to love GOD as much as is possible, nevertheless that it is but feigned, until such time as they are unfainedly instructed in the law.

And thus much for that. Moreover, here is to be noted, that that is not all which we have learned that God shows unto us in his word: but David speaks here of an instruction which taketh root, and is settled and abides in the heart of a man, according to that which hath heretofore been said. For a number may imagine of their own brain what the law of God is, but in the meantime it stands so with them, that when we behold their life and conversation, it appears that they have profited no whit at all in his school. It is meet therefore that our heart be brought to the school of God, to wit, that whatever he teaches us, it may be thoroughly imprinted and engraven within. And this is that manner of learning, whereof David here speaks. For if we have been exercised in this sort, that we have held the doctrine and law of God, we may very well glorify his blessed name: to wit, we may truly praise him as he hath commanded us.

When he saith, "I will keep thy Statutes," that is, That he is so resolved and confirmed in the doctrine of the law, that he has overcome all the affections and lusts of the flesh and the world, which might resist and hinder him in the service of God. He has said before, "O that my ways were made so direct." He desires, as a man who, when he cannot have that which he wishes for, is in great pain and travail. It behooves us also to pour out such sighs & groans, considering the rebellion of our flesh, which is so contrary to the righteousness of God, that all our thoughts and affections (as is above said) are so many gainsayings, that they turn us clean away from his obedience. We must therefore say with David, "Alas: how is it possible that I should be ever able to come to the perfect serving of my God? to trust upon him, and wholly to settle myself upon that rule and order which he has set down unto me?" Lo, I say, these should be our wishes and desires. But this is not sufficient enough, to have a desire that we might serve God.

But there is yet much more, as when we shall desire that God will push us forward and stir us up thereto, and yet we must not stay there neither. What must we then do? Let us step forth with David and protest, that we will keep the commandments of God: to wit, when we have fought against our inordinate affections, and that we are assured to have victory over them, that we then make this conclusion: God shall so conduct me, that I shall be able to keep his Statutes. As for the rest, because we cannot have this as of ourselves, we are always to pray as David did:

"O Lord forsake me not utterly." For if God withholds his holy hand from us, alas what shall become of us? Is it possible for us to have one good desire or thought in us? No, it is impossible, but we shall wholly decline to all evil and mischief, yea and we shall become his enemies and adversaries. We must therefore, having all our refuge from God, beseech him with David, that he will not forsake us. When he says, "O Lord forsake me not overlong," He signifies unto us, that God many times suffers us to go wrong, & suffers us to fall, or else to stumble. And why does he so? Because he would humble us: for what is he which goes not out of the way, or at the least halts not, and which oftentimes falls not flat down? But yet for all that he would not have us discouraged. When then we see our weakness, and that there are many faults and imperfections in us. Let us beseech the Lord our God that he will not forsake us forever: for there is no difficulty which David would not have us know, and he knew a great many of faults in himself: But yet he hoped that God would not forsake him forever. And he knew also that though he happened oftentimes to fall, yet that he would relieve him by his grace.

And this is his meaning also what we must do: for we know this, that there is no man who wholly keeps the law of God: we are all transgressors thereof, we are all miserable sinners. We must therefore run unto our good God, and beseech him that when we are fallen, that he will relieve us through his fatherly goodness, as he is always ready to do, and that he has promised he will govern us, in supporting of us, until such time as he has despoiled us of all the imperfections of our flesh. And according to this holy doctrine, let us prostrate ourselves before the face of our good God in confessing our faults, beseeching him that it would please him to give us a taste that we may feel what a pleasure he does us, when he communicates his word familiarly among us, and that he will instruct us thereby, not only to understand to discern between good and evil: but that we may also be sure and certain of his love and goodwill towards us: to the end that we living under his charge and conduction, might run unto him, that in the midst of the miseries and wretchedness of this world, he will make us blessed, that we may come to everlasting bliss, and the glory immortal, which has been purchased for us once for all by our Lord and Saviour Christ Jesus his son. And that when he has once set us into the right way, that he would keep us therein more and more, until the time that he has brought us into his heavenly kingdom. That not only, etc.