The fourth Sermon of the hundred and nineteenth Psalm. 25-32

DALETH.

25 My soul cleaveth unto the dust: quicken me according to thy word.

26 I have declared my ways, and thou heardest me: teach me thy statutes.

27 Make me to understand the way of thy commandments: and I will meditate of thy wondrous works.

28 My soul melteth with very heaviness: raise me up according unto thy word.

29 Take from me the way of lying: and grant me graciously thy law.

30 I have chosen the way of truth: and thy judgments have I laid before me.

31 I have stuck unto thy testimonies: O Lord confound me not.

32 I will run the way of thy commandments: when thou shalt enlarge mine heart.

David shows us in these eight verses what the joy and contentment of the children of God ought to be. And this is a doctrine most profitable for us. For there is not a man who does not long to have the things that may content and delight him; but there is none of us who holds the true mean. So much the more, therefore, ought we rightly to record the lesson here contained: to wit, that all our rejoicing is accursed, and will come to an evil end if we look not to God and to his word. Lo, wherefore here he says,

"My soul cleaves unto the dust: quicken me according to thy word."

David confesses here that he was driven to an extremity. For behold what he means by this saying, That his soul (or life) cleaves unto the dust: As if he should have said, "O Lord, there is nothing that I more looked for than my grave, I am like to a poor castaway and forlorn creature." Now, whether or to whom should he have recourse? Even unto God, he desires to be restored. And how may that be? According to the promise which he has received. We see then whether, and to whom we must have recourse in all our necessities. And thus much for the first point. The second is, when that we shall have had our refuge to God, we might find in him wherewith fully to rejoice us. Thus much then for the second. The third is, That if we will obtain to be restored at God's hands, we, being as it were dead and confounded, should look unto his promises: For behold, he will give us encouragement to come unto him. We have here then a good admonition and very profitable: that is, That as often as we shall be overwhelmed with all the misery that can be, we should yet look unto God, because then he will seek after us more than ever he did before, willing us to come unto him. But here we are to note, that there is not any so great a misery which ought to let and stay us from coming straight on unto him: For David confesses that he had become as a dead man. When then we shall be even as it were at the last cast, as we say, that we can no more, that we should be as a man would say, oppressed and overcome with sorrow and grief, yea and that the grave even gapes to swallow us up, let us not for all that cease to beseech God to restore us. For it belongs properly unto him, when he has appealed and brought us to death's door, to restore and quicken us again.

But we are to understand that we must not come unto him after a hypocritical manner: we must not require him to restore us, and yet have our minds wandering here and there, neither yet must we seek for that thing in the world which we make countenance to seek for at his hands: We must not make us two ways to the wood, as we say, but our whole delight and contentment must be in God and in his grace, that it suffices us to have him only, and to feel his mercy and compassion towards us: and when we have gotten that, to be contented only therewith. But because we cannot come unto God without he himself draws us, when as we desire him to restore us, and to stretch out his hand unto us, we must add thereto this saying here expressed, to wit, that he will quicken us according to his word. Now by this, as I have already said, we are taught that in the midst of death, we find salvation and health, because the promises of God never fail us. It follows in the second verse,

"I have declared my ways, and thou heardest me: teach me thy statutes."

Here David alleges another reason that GOD hears him, namely, that this is not the first time that he had heard him, nor that God is merciful and liberal to grant unto his faithful their petitions and requests. But we, indeed, must, in continuing the matter which we are here in hand to open, be thoroughly assured and resolved that it is not in vain when we make our prayers unto God, nor do we lose our labors, but that our prayers shall profit us. We must, therefore, be fully resolved herein. And how must that be? Forsooth, David even very now alleged unto God his promises, assuring himself that he received them through his mere mercy and goodness.

And this is no foolhardiness. Even so, then, let us in no case fear to come unto God boldly and cheerfully upon this condition, yea, so long as we build upon his promises. We must not come unto him according to our own fantasies: neither must we allege and say, "My God, I present myself here before thy majesty because I think or suppose that thou oughtest to hear me": this were too fonde and lewd arrogance: but to say, "Alas, my good God, it is very true that I am not worthy to come near unto thy presence: and although it shall seem to me that I might approach to thee, yet must I pull back that foot again: Nevertheless, since thou biddest me to come unto thee, and hast commanded me to call upon thee, and promised also to hear me: Lo here, my God, the cause which makes me so bold, not to doubt to come unto thee, because I believe thy word. And now, O Lord, I stand in no doubt that thou wilt not receive me when as I thus build upon thy promise."

After David has used this kind of speech to stir himself up to pray unto God, and also to obtain his request, he adds, "O Lord, I have acknowledged my ways, and thou heardest me." As if he should have said, "Over and besides thy promise, my God, there is another reason which emboldens and encourages me to come unto thee: to wit, the experience which thou hast showed unto me of thy great goodness. I never required anything of thee in my necessity, but thou didst hear me: to wit, but that thou satisfied my request, but that I have felt how thou hast relieved thy servants, and hast always been ready to succor them in their distress: Yea, O Lord, and that thou hast not tarried nor waited until they came unto thee, but hast even offered thyself first unto them.

Seeing then it is so that thou hast showed thyself to be so good and liberal, O, I now doubt not but that thou wilt continue the same thy goodness: Wherefore I beseech thee teach me thy statutes. See here a text worthy the marking: For, as I have before said, we must not come unto God doubting and wavering: but with full resolution that he will hear us.

And how is that? O, we have a most sure and infallible testimony: to wit, he has promised to be near unto all those who shall crave and beg of him in truth: we may then say, "We beseech thee, O Lord, to have regard unto us according to thy word." It is very true that we are unworthy that thou shouldst be careful over us: But so it is, that having thy word and promise, we may boldly come unto thee: and besides, let us add thereto the experience which God has already showed unto us: that he never forgets his, but preserves and keeps them, and always watches over them. And why so? That we ought to be much more heedful than we are of all the benefits of God, to the end we might come to this consideration of the reason which David here brings in: to wit, that we might say unto God, that he has heard us. Now there are very few of us that can do this. And why so? Because that when we are in any distress, we never think to call upon God, yea although the grief or disease press and grieve us never so much. And yet if we do then call upon him, it is so that as soon as we have escaped the danger, we will not acknowledge it to be God that has had pity and compassion upon us, but is quite out of memory and trodden clean underfoot. Because then we remember not the benefits of God, Lo, what is the cause why we cannot say, when we come afresh to pray, "O Lord, thou hast heard me." For (as I have before said) our unthankfulness hinders us that we cannot have any such experience and practice to pray unto God incessantly. And see also what is the cause of our so cold and faint prayers: for if we were ready to call to mind the graces of God: O, we should be sure and certain to be always fenced when as we meant to present ourselves before him, to say, "Alas, my God, this is no novelty unto me: neither ought I, Lord, to think it strange to present myself before thee, for thou hast granted me free access and liberty: this is not the first time that thou hast done me good, no, I have felt thy favor by experience even from my youth: and when as I shall speak of the number of times which thou hast heard me, I shall find them infinite: I may very well then repose and put all my trust in thee, hoping that thou wilt continue thy goodness towards me, as thou art always ready so to do." Now because we are so unthankful unto God, as not to acknowledge his benefits as becomes us, and as to him appertains: Lo here, why we cannot benefit ourselves by this confession in truth, to confirm our hope to come unto him, as should be good for us.

Moreover, we are to note that we must not deal with God as with mortal men. For if any man has done us a favor, we may truly say, as we commonly do: "I shall be the more beholding unto you, because you have already bound me thereto; this shall come in amongst the rest." But yet if we shall have borrowed much of any man, we shall be ashamed that we have troubled him so often. But the case standeth not so betwixt God and us. And why so? For God is never weary of well-doing as men are, and besides, he never diminishes his substance when he does us any good. If any man bestows his goods liberally upon us, he has so much the less: if he give his word for us: he will say, "This is all that I can do for you." But God so abounds in riches that it is like to a Spring which can never be drawn dry: and the more that is drawn out of it, the greater abundance is to be seen.

So then, we must not be afraid to come unto God when he shall have bestowed upon us store of wealth, and that we shall be so much bound unto him as is possible to be thought, but the same ought to make us the bolder, as David here declares unto us. And of this are many like sayings in the Scripture. "O Lord," says Jacob, "I was never worthy of the benefits which thou hast bestowed upon me; but yet thou hast so bountifully dealt with thy servant, as that I must needs call upon thy name continually." See then, how GOD moves us to come familiarly unto him, by reason that he shows himself so liberal and has his hands wide open: to the end he might give us whatsoever we stand in need of. And when as he shall have continued thus all the days of our life, we ought the boldly to call upon him as David himself shows us here by example. And now let us mark his saying:

"I have declared my ways, and thou heardst me: teach me thy statutes."

David here protests that God has given ear unto his particular matters, to wit, when as he was perplexed and full of sorrow, he then called upon God. Lo, what this word, "Way," in the Hebrew means, where it is said, "I have acknowledged my ways, and thou answeredst me": to wit, heardst me. Hereupon he desires that God would teach him his Statutes: to wit, that he would show him the right rule to live well. Here we are to note that God yields his consent even unto us, and that he will assist us in all our several needs. We see that our Lord Jesus has taught us to ask our daily bread, which imports all that concerns this transitory life. Even so when we have anything to do or to treat of, God grants unto us this privilege and license to come unto him: yea if we should step on but one pace, or but remove our hand, we may come unto God, beseeching him to direct and conduct us.

Let us then mark this inestimable goodness which God uses towards us, when he sees well that we have showed unto him all our ways: to wit, all our desires and smallest matters. If a man had his brother or dear companion, he dared hardly show himself so familiarly, for fear he would be importunate upon him, as God gives us leave to come unto him. What bounty is this? Now when we see that God makes himself so familiar in our small affairs, so much the more ought we to beseech him, after the example of David, that he would conduct us according to his law: to wit, that he will grant us his grace to live in such sort as that we may follow the rule which he has set down here unto us. See then how that by the less, we must come to the greater, as by particularities we must come to generalities.

From the less to the greater, say I, is this, That if God gives unto us our daily bread, let us also crave of him health for our souls. If God will so humble himself as to advise us: when we have anything to do amongst men, about the earthly affairs of this transitory life, let us also beseech him to do us this good, as to conduct us likewise according to his law. Lo, here how we may come from the lesser to the greater. We may also descend from particularities to generalities, when as we shall say, "O Lord, thou hast heard me in such a thing, which is a special matter: now by a more forcible reason, I may call upon thee for a thing which may serve me all the days of my life, which is that when thou hast set me into the way of salvation, thou wouldst keep me therein, and that thou never forsake me, until such time as thou hast brought me unto that end and perfection, whereunto thou hast called me."

It followeth, "Make me to understand the way of thy commandments: and I will meditate of thy wondrous works."

Mark here the third reason which David alleges to obtain of God that he might be taught in his law. "O Lord," says he, "make me to understand the way of thy commandments, and so shall I talk of thy wondrous works." As if he should have said, "O Lord, if it be thy good pleasure instruct me according to thy will, and it shall not serve for myself only: but also for my neighbors: for I will endeavor myself to bring also others unto thee." And thus we ought to use the graces and gifts of God: to wit, that they be not as it were buried in us, but that we may also profit our neighbors: and to communicate them unto such, as they may do good unto, to the end that God may be honored, and that they all may serve to the common salvation of the members, of our Lord Jesus Christ.

But here we have in this Text to note that it is impossible for us to instruct others, except we have been before the disciples and scholars of God. There are a great many which will put forth themselves as if they were sufficient and able Clerks enough to teach others: And in so thrusting in themselves, they have not once known what they ought to understand, either for themselves or yet for any others. Let us then consider the order which is here observed: to wit, that every of us do acknowledge our own ignorance. David was a most excellent Prophet, and yet notwithstanding he besought God that he would make him to understand the way of his commandments. Yea, but had not he the Law written? Wherefore then desired he that which he had already in his hands? For he knew well enough that to read, to preach, and to hear, was not all that was needful: For unless God open our ears, we shall never be able to understand it. And therefore it behooves that he enlighten us, or else we shall never be able to see the brightness thereof, albeit it lie wide open before our eyes. If David made this request (as we have already heretofore intreated) I beseech you what shall we do then? Let us then even so confess our ignorance, and beseech God that it would please him to teach us. See now that we must needs be first scholars before we usurp the office of a Master: and before we thrust ourselves in to speak unto others, that we hear God first speak unto us, and that we be grounded in his word, that we may protest as Saint Peter tells us, "that it is the word of GOD which comes out of our mouths." "Whoever speaks," says he, "let him speak the word of God." For it is right reason that a mortal man should extol himself, and prefer his own dreams and fantasies. And although that this sacrilege be over-common in the world, it behooves us to have great regard thereto: and that we all keep silence, and that both great and small, ignorant and wise, the simple and learned, give ear to the word of God, and suffer themselves to be taught by him: and after that, every man according to those graces which he has received, to communicate them unto his neighbors. And when any of us shall be better instructed in the word of God than any of our brethren, we ought so much the more to exhort them that have need thereof to reprehend and rebuke those which make default, and to instruct the ignorant and unlearned. For our Lord God bestows not his graces liberally upon us, to the end we should hold them fast locked as it were in a chest: but that we should make them common to others, to set forth and commend them to others according as opportunity shall serve, and also according to the dispositions of those to whom we addict ourselves to teach, are contented to hear us.

Moreover, when David says that he will speak of the wondrous works of God, let us mark that he does it not out of any ambition or vain glory, as many do, who could be very well contented that we should hear them, when as they shall do nothing else but babble at random of the word of God. And why is that? It is because they profane it, without having any reverence thereto. For we see that the most ignorant will be most bold, according to the old saying, "None so bold as blind Bayard," or "A foolish man doubts no peril." Whenever anyone would go about to teach them, O, by and by the word of God shall be nothing with them: For you shall have them always to have answers ready coined in their sleeves. There are then who would be accounted great clerks, who notwithstanding show themselves not to know what holiness and Majesty the word of God carries with it. But contrariwise, David tells us, that if we will instruct and teach our neighbors, that we ought first to understand the law of GOD to be full of wonderful and strange secrets: to be so high a wisdom, as that we ought not to presume to take on hand to handle it without all modesty and sobriety. Let us then learn, if we will be good doctors and teachers, to proceed in all humbleness and fear, knowing that the least sentence in the scripture surmounts our understanding, and that we are too dull and blockish to attain unto so high wisdom, except the Lord our God guides and leads us thereto. See now how that both scholars and masters, and as many as are hearers and speakers, ought to come with great reverence when as they mean to handle the word of God.

It follows soon after: "My soul melts with very heaviness: raise me up according to thy word."

Here David more clearly expresses that which we have already touched: to wit, that the abundant joy of the faithful consists wholly in this, that God is merciful unto them, and knowing him to be such one, they are comforted by his grace, nothing doubting of his good will. And to prove it to be so, David says in the first place, "My soul melts away with very heaviness," as if he should have said, that all his power and virtue were clean gone from him. For this similitude here is also very well set down in diverse places of the Scripture. "We have gushed and burst out like water." So then, see how David is here become as a forlorn man, so thrown down and humbled, as that he is clean void of all strength, and all other things whatsoever, and thereupon beseeches God to comfort him. Now here we are to note that he speaks not of the feebleness of his body, to say that he was humbled by sickness, and yet his soul to be lusty and strong: but he says that he is melted away with very heaviness, as if he should have said, that he was utterly overthrown. And thereupon he desires to be comforted, and that by the word of God. Here then we see, that when God shall mortify us, we shall be as men forlorn: and that not only all our force and strength in this present life shall be of no value, but also our souls and spirits shall be as it were humbled and cast down, to this end that we might boldly call upon God after the example of David. Let us not fear then that God will forsake us, but let us rather learn to beseech him to comfort us, for David has showed us the way unto it, neither went he so on of his own proper motion, but it was the spirit of God which pushed him forward thereto. Wherefore, having so good a guide, let us not fear, to be frustrated and void of our petitions and demands, so long as we follow the doctrine herein contained.

Now returns he to the first argument which we have already touched: to wit, according to the word of God. Wherein we see, that all the assurance and certainty which we ought to have in our prayers to God, is, to look unto that which he has promised us. For they which trust unto themselves, and think there is sufficient in them, why God should hear them: it is most sure that they shall never open their mouths to desire anything of God: or if they do, it shall be all but mere hypocrisy: As in Popery, where we are not taught the promises of God. True it is that they will babble much, mumble over a number of Pater Nosters with a mixture of Aves, yea and will also direct their Paternoster to the Puppet of S. Agatha, or some other Saint, as if it were to God. Now this is nothing else but beastly to profane the name of God. And therefore I have said that the principal point that we ought to use in praying unto God, is to lay before him his promises saying: "O Lord God it is true that we rightly deserve to be rejected of thee, but seeing thou invitest and callest us, shall we go from thee? Is it not meet that we should do thee this honor, as to give credit unto thy word, and to hold it for steadfast and sure? Since then it is so, that we have thy promises, we may boldly trust unto them, considering that they are true, and because we cannot but have them granted unto us, we only rest and stay ourselves upon them." See here the meaning of David in this verse. Now he goes on and says,

Take from me the way of lying: and grant me graciously thy Law.

Here he acknowledges, that although he were already exercised in the law of God, and in his knowledge, and that although he were a Prophet to teach others, nevertheless, that he was yet subject to a number of wicked thoughts and imaginations which might always wickedly lead him from the right way, except God had held him with his mighty and strong hand. And this is a point which we ought here rightly to note: For we see how men greatly abuse themselves. When any of us shall have had a good beginning, we straightway think that we are at the highest: we never bethink ourselves to pray any more to God, when as he has shown us that favor to serve our turns: but if we have done any small deed, we straightway lift up our sails, and wonder at our great virtues. To be short, we think straightway that the Devil can win no more of us. This foolish arrogance causes God to let us go astray, so that we fall mightily, yea that we break both arms and legs: and are in great hazard of breaking our necks. I speak not now of our natural body, but of the soul. Let us look upon David himself: For he it is that has made proof hereof. It came to pass that he villainously and wickedly erred, when as he took Bathsheba the wife of his subject Uriah, to play the whoremonger with her, that he was the cause of so execrable a murder, yea & that of many: for he did as much as in him lay, to have the whole army of the Lord and all the people of Israel to be utterly overthrown. Lo then too great negligence and security in David: and see also wherefore he says, "Alas my good God, I beseech thee so to guide me, that I may forsake the way of lying."

This is the whole sum, that David (although he exceedingly profited in the law and word of God) acknowledged that he was subject and apt to be carried away and abused: that the devil might sundry ways beguile and deceive him: that he might be seduced through many temptations: allured by the lusts of the flesh: and oftentimes fall, were it not that God did take from him the way of lying. Lo here a point which we ought thoroughly to mark, "O Lord," says he, "take from me the way of lying." It is spoken to this end, that every of us might know our own want: to wit, that we should enter into ourselves, and meditate after this manner. "Go to now, I am as a poor, wretched, and so frail a creature as is possible: my faith so very weak, and the lusts of my flesh so strong, as that they might have suddenly oppressed me. Alas my God, since I am so weak and feeble, I must needs be assisted by thee and by thy power and might." And again how many are our enemies which molest and grieve us? how mighty and strong is the Devil? How great and infinite are the means wherewith he assails us? and when he shall assail us with his Darts and arrows, it is impossible for us to escape them, we shall become then like unto the Lamb in the throat of the Lion. When we shall thus have understood these our wants and needs, then may we say with David, "O Lord take from me the way of lying." Now he shows the remedy when he says: "Cause me to make much of thy Law," or grant me thy grace that I may keep thy law: For the word which David uses, imports mere favor and free gift: As if he should have said, it comes of thy mere favor and grace, that thou givest me thy law.

See here the remedy which our Lord and Saviour uses when he would withdraw us from the law of lying, to wit, that we should keep his truth: For the truth of God is sufficiently able to encounter all the subtleties and sly practices of Satan, to withstand all temptations, and to vanquish and overcome all the lusts of our flesh. The truth of God then will suffice against all this. And this is what Saint Paul speaks of, that when we shall be instructed in the doctrine of the Gospel, that then we shall have wherewithal to be lusty and strong, and become valiant Champions to fight under the ensign of our Lord Jesus Christ, and triumph over all our enemies. So then, will we be far from hypocrisy? Will we be delivered from lying, from all the subtleties of Satan, and from all the deceits of the world? Let us beseech God then to grant us his law, and to do us that good that we might be instructed therein, as we are here taught by the example of David. Now after all this he makes his protestation:

That he has chosen the way of truth, and has cleaved unto the testimonies of God, that he has followed his judgments: and hereupon he beseeches him, not to be confounded.

Here now we see, that when we beseech God to give us his law, to deliver us from temptations, to suffer us not to be deceived neither by Satan, nor the world, that we do it with such a true desire, as David shows us here, in this place. For there are many who may say with their mouth, "O Lord I would gladly resist all temptations." But what? They compound with the Devil, conspire with him to set themselves against God, flatter themselves in all their iniquities, and desire wholly to give themselves to all wickedness. Are not here I beseech you fair and proper petitions which we make with the mouth, when as the heart bends itself altogether to mischief, and iniquity. Is not this I pray you to mock God? What other thing else is it? Let us then learn to say with David, "O Lord, I have chosen the way of truth, and have stuck to thy testimonies." When he says, that he has chosen the way of truth, he means that he designed nothing else, but to follow that which was right and good, as God had showed it unto him. When he says, that he cleaved to the testimonies of God, he declares what truth that is whereof he made mention: For men many times imagine unto themselves certain fantasies in their heads, and think the same to be the best and most sure foundation in the world, and that there is no other reason, truth, nor wisdom, but that which they have conceived in their own brain. Let us now beware of that, and assure ourselves that truth itself is enclosed within the word of God, and that that is it, which we must seek: And not to have us think that to be the truth, which we in our own fantasies do judge to be good: but even then have we chosen the way of truth, when as we shall stick to the testimonies of God, when we shall understand and know that it is he only which may lead us straight, and that we have done this honor unto his word, to be ruled thereby all the days of our life. Lo how we should follow the way of truth.

Now when David has made all these protestations, he desires that he may not be confounded. As if he should have said, "My GOD, since that it is so that I desire to obey thee, suffer me not now to be confounded, that I be not scorned, and supposed to be as a vagabond and without a guide, Lo here a place which ought diligently to be marked: For I beseech you, when we shall be desirous to cleave unto God and his word, when we shall have preferred the same before all our lusts and pleasures, yea above all whatsoever shall seem good and right in our own eyes: if we shall then I say be put to confusion and shame, what shall become of us when we shall lay the rein of the bridle in the neck of all our desires, and take from God all his authority? Deserve we not to be utterly confounded? No doubt we do. So then, let us weigh the first part of this doctrine, that we must not let our tongues walk against God: For he knows how to be right well avenged thereof. How many do we see at this day to become after this manner so beastly, as that it is shame to see their brutishness? and what is the cause? They have cast off the yoke of God, they have not vouchsafed to do him that honor, as to be governed by him: It is meet then that they be confounded in the open sight of the world, that they may be pointed at, that even young Children may perceive their beasthness, and are very well worthy so to be served. And so least we fall into such shame: let us pray with David, that it would please God to make us so to stick unto him and his word, as we never be confounded. Now, to conclude with these eight verses apart, David says,

"I will run the way of thy Commandments: when thou shalt enlarge mine heart."

When he says, "That when God hath set his heart at liberty, he will run," it is to show unto us that when our hearts are enclosed and fast shut up, that we are not able so much as to move one of our fingers to well-doing, until such time as GOD gladdens us, and shows us a merry countenance. Now David in this first place declares unto us, that we are able to do nothing except God stirs us up thereto.

And although he has already solicited and admonished us, yet that is not all. We should cry out and Alas: and pour out some sighs and groans. But because God will be served with a cheerful mind, and not with an evil will, so long as we are fast shut up, we cannot once stir out of the place, to go forward in the way of salvation. And how can we then run? When as he shall have set our heart at liberty: to wit, that he shall have so disposed and ordered us, as that we should freely bend ourselves, and wholly yield our affections unto him. For otherwise, we having our hearts fast shut up shall always become the bondslaves of sin. It is very true, that while we are in this world, we never run so fast nor yet so perfectly, as is required, yea we shall many times go as it were halting where indeed we should make haste. But thus it is with us, that whenever he shall govern us with his spirit, and that we shall be under the conduct of our head and Captain Jesus Christ, we may say with David, that we do not only walk in his commandments, but that we also run in them: Yea, so that our affection be not hypocritical, and that our zeal be also fervent to addict ourselves unto our good God, since he has placed us in the world to this end, to obey him, and to glorify his holy name.

And according to this doctrine, let us prostrate ourselves before the face of our good God, in acknowledging our sins: beseeching him, that it would please him to make us to feel our sins and iniquities more and more, and that it would also please him to make us so to remember them, that we may learn to acknowledge how necessary it is for us to be more and more increased and confirmed in his graces which he bestows upon us, to the end that in allowing and esteeming of his benefits as it becomes us, we may render unto him our humble and hearty thanks: beseeching him also to continue us in such sort in his holy vocation, as that we may be glorified in the latter day in having fought a good fight, and that we may enjoy the prize and reward of the victory, to triumph in our Lord Jesus Christ. Let us beseech him that he will not only give us this grace, but also all the people and nations of the world, etc.