The sixth Sermon of the hundred and nineteenth Psalm. 41-47

VAV.

41 And let your loving kindness come unto me, O Lord: and your salvation according to your promise.

42 So shall I make answer unto my blasphemers: for my trust is in your word.

43 And take not the word of your truth utterly out of my mouth: for I wait for your judgments.

44 So shall I always keep your law: yes, forever and ever.

45 And I will walk at liberty: for I seek your commandments.

46 I will speak of your testimonies also even before kings: and will not be ashamed.

47 And my delight shall be in your commandments: which I have loved.

48 My hands also will I lift up unto your commandments, which I have loved: and my study shall be in your statutes.

THE beginning of these eight verses contains a request which David made unto God, that he felt the accomplishment and performance or the promises which God granted unto him, and after which he hoped. As if he should have said, O Lord, declare unto me, that the promise which thou hast made unto me to do me so much good, be not in vain, but that thou wilt make me feel indeed, that thy word and promise is most certain and true. Now, that he founded himself upon the promises of God, appeareth by his thus saying:

And let your loving kindness come unto me, O Lord: and your salvation, according to your promise.

So shall I make answer unto my blasphemers: for my trust is in your word. Wherein also we see that Satan craftily goeth about to overthrow his faith, as if God had made it nothing worth. So then, First of all we are to note, that David feeling himself pressed down, runneth unto the promises of God. And this is a point very profitable for us. For behold how we must put the word of God in practice, when as we have learned it, that when we come to the fight, and Satan assaileth us on every side, in such sort as that it might seem that all the world had conspired against us, and that we see nothing but destruction round about: Even then, I say, must we run unto the promises which God hath made us, and make account of them, and so apply them to our own use, that then we may feel the power and strength of them. Now it shall be an easy matter for us, when as we are at rest and quiet, to receive whatsoever God hath said unto us. And why so? Because our Faith all that while shall not be exercised and troubled, so that we shall never be able to feel whether we have believed in good earnest, until such time as we are tried. Lo, Why I have said that this place is worthy the marking, that David speaketh not without cause when he saith, So shall I make answer unto those that go about to shame me. For by these words he protesteth, that the wicked contemned, despised, and mocked him, as if he had been a very fool, in trusting so much unto God, but yet for that, his faith was not shaken. And see how Satan assaileth us with temptations, when as the wicked and ungodly speak reproachful words of us: insomuch as we have thought it to be wonderful strange gear, because that we having heard the so honorable and excellent promises of God, thought ourselves straightways to be rapt and carried above the clouds, and yet this same our persuasion proved nothing at all so, as it made a show to the outward appearance: Even so likewise came it to pass in David, as we may especially see in the twenty and two Psalm.

And our Saviour Christ also, who is the very true pattern and mirror of all the Children of God hath sustained and abided such combats. Very well (said they unto him) he trusteth in God, Let him now see whether God will hear him or not. Let us then note, that David hath not devised and made here any vain speculations, as an idle body might do, which never had been tempted nor distressed. But being so mocked by his enemies, that his faith seemed to be overthrown, and he himself in great hazard utterly to be destroyed, then came he for refuge to the promises of God, saying: My God, thou hast given me thy word, which cannot fail me: Lo wherein is all hope and trust. Even so also ought we to follow this doctrine, to wit, when the world on the one side shall deride and scorn us, because we have over lightly credited God, and that Satan shall travail all he can to turn us clean away from the certainty which we have had: yet let us not cease to say, O Lord, it is thou which hast spoken, and in thee is all our hope and trust.

Moreover, as we are to call to mind the promises of God, when as we are assailed by Satan and the ungodly: Let us also note (as hath been heretofore treated of) that this is it whereon we must build all our requests: For if we will earnestly pray unto God, and obtain that which we pray for, we must not pray in the air, and say, O Lord I pray unto thee for such a thing, and I would it might so come to pass. For this were over rash and too too great boldness to think to make God subject to our wills, to bridle him as we list, and to desire him to grant us whatsoever shall please our appetites: but it is his word that must lead us, and be our Cresset: and we must refer ourselves wholly to it, and altogether rest thereon. Behold, say I, after what sort our prayers are allowed, to wit, when as we pray not to God for that which seemeth best in our own eyes, but when as we be fenced with that which he hath promised us.

And this is it wherein we differ from the Pagans and Infidels. For we see that the Turks and Idolaters do greatly pray unto God. But after what manner pray they? Forsooth even at all adventure: so that they know not what they do. But contrariwise, we must pray unto him with full assurance that he will hear us. But from whence shall this certainty proceed if we have not the truth to go before us, and say: behold the Lord, who calls us unto him? And then when we come unto him, this is no foolish presumption: But we come in such sort unto him, as he has commanded us.

Let us then see what we have yet to note in this place, when David sets down here the promises of God, by which he is bound unto him: O Lord, says he, let it be done unto me according to your word. Now here is a very profitable point to be considered off: to wit, after that we are once assured that God has promised to do that for us which we shall ask of him, we must no more doubt that it shall be so: but that the thing is fully concluded upon, so that we are ever sure and certain thereof. For when God speaks unto us, we are very sure that he will not deceive us: he will not give us fair words, and then deceive us, as men many times do, dealing very liberally with their tongues, but yet notwithstanding very close-fisted: But God deals not in such sort. Let us then come before him without distrust. Have we his word? Let us then hold the thing as already performed. And so when David says, according to your word, he signifies unto us, that he was not only assured that God is faithful and liberal, that he means not to abuse us when we trust to him: but shows us, that this certainty which we have of the truth of God, should not make us weary to say that we are as it were even overwhelmed. But we must rather be careful and diligent to pray unto him.

There are some men who will indeed say that they believe the promises of God, but since, say they, he knows what we have need of, what need we to be importune upon him.

Now these men indeed, very well declare that they never understood what faith and hope are. For if we received the promises of God without hypocrisy, we ought to be thus earnest and zealous, to pray, and have recourse unto him, saying, O Lord God, when as you have assured me of your bounty and mercy, it is to this end that I should call upon you in my need. And that I see the necessity which urges and presses me, I must needs come unto you as you have called me by your word. Behold then, that all the promises of God should serve us instead of so many spurs to prick us forward in making our prayers unto him. Let us now come to the words of David.

Let your loving mercies, or your graces, come unto me O Lord, and your salvation.

After that he has laid his foundation whereupon to build, he desires one self-same thing in two words, which to the outward appearance are diverse and sundry: to wit, the graces of God, and his salvation. And yet notwithstanding, David means nothing else, but that God would show himself to be his Savior. Neither is there anything here spoken superfluously: For it is as much as if he had said, O my God, I beseech you that according to your promise, you will make me feel you to be my savior and father. But yet in the meantime, he expresses unto us whence this salvation which we must wait for, and which God has promised us comes, and that is, of his mere good will. For men cannot otherwise choose but that they will ever wrongfully take upon them something or other, which appertains nothing unto them, and always to be foolishly and arrogantly bound unto themselves. Now David, clean contrary, shows here that all the salvation which he hopes after and desires, comes from another springhead, than from the virtue and dignity of men: to wit, even from the mere goodness of God. So then we see that as before he has spoken of the promise, even so also he here adds and expresses the cause which moved God to bind himself so unto us: to wit, his mere mercy.

By this, we are admonished that when we are to call upon God, we should always have regard to these two things: to wit, the grace of God and his free mercy, and after that, his promise. God is good and liberal, and see why it is that he with pity looks upon us: and beholding us with his eyes of compassion, vouchsafes to receive us, yea and calls and allures us unto him, and also emboldens us to crave of him, to the end he would help and succor us in all our needs and necessities. Now this goodness should lie hidden in God, were it not that he made us feel it by his promise. For God shows himself unto us to be such a one as indeed he is, he lays his heart wide open when he renders us a testimony of the love he bears us.

Here is why I have said that in all our prayers, we ought to have these two considerations: The one is, that God is so good and loving, that although we be poor and miserable creatures, and nothing else but dung and stench, yet for all that he ceases not to love us, and to have great care of our salvation. And since we are come to the promise, which is a sure testimony that God is such one, we should no more doubt what affection he bears us, whether he be our friend or enemy, seeing it is so that he is very well willing to be bound unto us, in declaring unto us that he is our father, and takes us to be his children.

Now David makes such a request as we have already touched, to the end he might answer those who wrought him shame. Although he says word for word, To the end I may answer those who work me shame. Here David declares that when God shall have aided him, that then he shall be able to withstand all his enemies, put by all the injuries and scorns of the unbelievers and faithless which they did lay before him, to the end to shake and crush the faithful and to destroy them, yea and utterly to make their faith nothing worth, if it were possible for them to do it. By this, we are led to understand that if we make our prayers to God, whenever it shall happen all the world to assail us, and that it might seem we should be plunged in hell a hundred thousand times, yet we might stand sure against all our enemies: yea verily, for God will never fail us, whenever we shall desire and pray him to perform his promises unto us, and make us feel his goodness for our salvation. Moreover, if we have wherewithal to resist the wicked and ungodly which come upon us to daunt and quail our faith, we shall have also wherewith to withstand Satan. For when men shall persecute us, or deride the promises of God, and labor all they may to turn us away from them, it comes not of themselves, but it is the Devil which pushes them forward. Even so then, we may fight and win the victory against all the combats of Satan if we will pray unto God, after the example of David.

This is also to be considered and noted which here he adds, when he says, My delight is in your word. He declares what signs and tokens he desired of God here before, that he would do unto him as he had promised. For I have delight therein, says he, would we then have God's promises to take place in us, to open the gate that we might come unto him, that they might be as keys to give us an entry, to the end our requests and petitions might be received? We must then join hope therewith. And see what is the cause why we feel not the power of the promises of God as we ought: the reason is, for that we have no hope nor trust in them. It is most true that God for his part is always true to his word: and although we are miserable faithless people, yet will he never falsify his faith which he has given to us. But what? Surely we are unworthy ones to feel such a pleasure. In very deed, God has promised to pour his grace upon us, as also he offers it unto us: But yet are we utterly unworthy thereof, without we believe his promises, would we that God should do unto us according to his word? We must then receive his word, and embrace it by faith: as also the Apostle treats thereof. And thus much as touching these two first verses.

Now it follows: Take not the word of your truth utterly out of my mouth: for I wait for your judgments.

When David says, "O take not the word of thy truth out of my mouth," he means not only to magnify God with his tongue and to make many goodly protestations before the world, but he presupposes that when he has witnessed the truth of God with his mouth, it must also be grafted within his heart. And indeed, David does not speak here like a hypocrite, as they do who would seem to make a goodly show before him and think themselves well enough and in good case when they are openly supposed to be very faithful, well thought of, and taken to be very honest men. This, they think, is all that is to be required. But David has not proceeded after this manner: For when he says, "Take not the word of thy truth out of my mouth, O Lord," it is as much as if he had said, "O Lord, do me not only this grace, that I trust secretly in thee, that I stay me upon thy promises, that I stand sure against all the assaults of mine enemies, but namely and chiefly even before the face of men: that my faith might declare itself, that by this means I might guide and instruct all those who would come unto thee: and contrariwise that I might withstand all those who shall go about to overthrow this spiritual hope of mine, which I have in thee and in thy truth. And when thou, O Lord, shalt have deeply rooted thy word in mine heart, let it also be oftentimes in my mouth, that I may magnify thy name before men.

We have to learn out of this place that in the first place, we must be assured of the truth of God, yea although men perceive it not of us. And again, although every man would keep it so secret to himself, as that no man in all the world knew thereof, yet God and his angels do know how true and certain we esteem it to be, and also how we yield thereto the honor which to it appertains, and to be such indeed as deserves to be held for true and faithful. And thus much for the first point. Now for the second, let us advisedly consider to edify our neighbors, that they might be confirmed by our example, and all with one accord to trust in God, that the wicked and ungodly might be ashamed, that we might vex them, that we have wherein to glory, notwithstanding all their wiles, private devices, and whatever mischief else they are any way able to imagine against us, and thinking to make us as profane as themselves, yet that we may be able to cast them off, after the example of David. Lo then, the word which he desires to have always in his mouth, to confirm all those who would trust in God, and to confound all them who deride and scorn his word and truth. But what means he by this saying, "For ever"? That is, that he being as it were forsaken of God in all his afflictions, was as one that were dumb and could not speak, as he complains in another place. And indeed, so long as God shows unto us no token of his grace, although our enemies deride us with open mouth, yet we are not at that liberty to confute them and stop their mouths. David then, being thus tempted a long time, desires that the confession wherewith he might be able to magnify God might not be taken from him forever. Wherein we are to observe that if God sometimes leaves us confounded after the manner of the world, instead of being dismayed, we ought to beseech him that he would not suffer our mouths to be stopped forever.

Now he repeats it over again: "For my hope is in thy judgments." It is not without cause that David still makes this protestation: For as I have already said, behold what power and efficacy the word of God causes us to feel (according to that place which I have alleged out of the Epistle to the Hebrews) when we have therewith hope also, which hangs upon faith. It is true that God stretched out his hand unto his people when he brought them out of the land of Egypt, to the end he would bring them into the promised land. But what? The people stayed not themselves upon God, and therefore it was meet that that promise should be void, yea and that justly unto such a faithless people. God had no long time to find out such a wonderful and marvelous strange means as that man could not possibly conceive how that might be brought to pass which he had spoken. But this availed them nothing who were faithless: For lo they being excluded from such a benefit are deprived of that promised inheritance. Let us then learn that when we would have God to open his hand unto us and deal liberally with us, to have us to feel his mighty power, and that we might perceive the fruit and benefit of his promises. It is meet that we plant them deeply in our hearts: that we may say after the example of David, "My hope, O Lord, is in thy judgments." For this word "Integrity" or "judgment," we have here before already declared, signifies nothing else but the doctrine contained in the law of God. Yea although he here uses diverse and sundry words, yet do they tend always to one and the self-same end. Lo then whether we must refer the judgments of God: to wit, that which we read in the word of God and that which is preached unto us out of the same, we must understand and know to be sure and certain statutes and ordinances, and so well ordered as that they cannot be bettered, and therefore to have all our hope and trust in them. Now he goes on and says,

"So shall I always keep thy law: yea forever and ever. And I will walk at liberty: for I seek thy commandments."

David here makes a protestation not only of his good affection and integrity but also shows the fruit and benefit that might come unto him when God shall have helped him and that he shall have put to proof the fruit of his faith. Lo, then how this place must be expounded: "O Lord, when I shall once have known thee to be my savior and felt by proof thy mercy: then will I keep thy law a great deal better." As if he should have said, "I shall be continually confirmed in thy obedience, and that shall greatly help me to make always forward." And to say the truth, all the graces which we receive from God should conduct and lead us a great deal further, that if we have already been in a good way and forwardness, it is to this end that we should continue in it and go on more and more, until such time as we come to the end.

It is very true that God, in conducting us, looks not for any recompense. For he will lightly pass it over: but this is spoken for our use and instruction. And when we pray unto God, we ought to seek after all the things that can be which might confirm us, that we should not doubt but that God would hear our requests, and that we should also understand and know to what end we ought to refer those benefits which he bestows upon us, and that we receive at his hands. Now then, when David says, "I shall always keep thy law: yea forever and ever," by this we have to note that accordingly as God liberally bestows his benefits upon us, that our faith should be so much the more strengthened in him, that we ought the rather to be inflamed with a true desire and zeal, to yield ourselves fully and wholly to him, to cleave to his righteousness, and to keep his law and word. And I would it pleased God that this might be deeply imprinted in our minds. But what? We see the unthankfulness which is as it were in us all. For God never ceases to do us good and will daily give us new matter to trust in him, to love and serve him. But whatsoever he does for us, it avails us nothing, for we are always cold as ice: there is no zeal in us, no not so much as any motion, so that it seems we are altogether senseless. And the rather ought we to meditate upon this doctrine: For it is the right remedy to amend our so great lethargy and coldness.

Let us then learn that when David says, "I shall keep thy Law, O Lord," by this he means that accordingly as God puts unto us his helping hand, and that we have had proof of his graces, that we receive the fruit and commodity thereof, which we have hoped for in his promises: that it ought to serve us for a more ample and large confirmation, and that we ought a great deal rather to be stirred up to love God, and to serve him, and to yield us unto his word, in sum as he here it is said, to keep his law. But yet there is a great deal more to be considered. For David speaks not here of a blast of wind, as some shall be very forward for a little time: But he says, "I will always keep thy law: yea, forever and ever." Wherein he shows that we ought to have such a remembrance of the benefits of God, that it never slip from us. For as I have spoken hereof already, we shall see some in this behalf, which shall be moved for a little while, when as God shall have delivered them from any danger and has bestowed upon them some favor and grace: they shall have a very good taste and feeling and say, "Alas, how greatly am I bounden and beholden to my God?" Lo, a man would think that these men were well affected. But in the turning of a hand, no doubt, it is soon forgotten: or at least if they remember it a little while, they wax cold again and think no more of it. Since then it is so, let us mark, according to that which is spoken in this place, that it is not meet that the remembrance of God his benefits should at any time be wiped out of our hearts: but let us beseech him to make us to keep his law forever and ever: and in such sort to instruct us, as that we desire none other thing of him, but to stick unto his majesty, and to his righteousness. It follows:

"That he will walk at liberty: because he seeks his Commandments."

To walk at liberty signifies to go at a man's own will and pleasure: For like as when we are in a narrow and straight room, we know not which way to turn us, but think ourselves clean pent up: Even so also are we over narrowly held in, or else surely we look about us to see if we can find which way to get out, and so do remain in perplexity or doubt. And is this the assurance and joy that we must have in the law of God? What? is this it? David contrariwise says, "That he will walk at liberty: to wit, that he will boldly walk the broad beaten way, as we say, after he has sought the Commandments of God." This is also a thing which we ought well to observe and keep. For the holy Ghost by the mouth of David means rightly to show us that when we are desirous to have our life ruled by the commandments of God, to suffer him to be our leader and guide, and give unto him the conduct of all our affairs and businesses, that he will so frame himself unto us, so far forth as he shall know to be good and expedient for our salvation.

And this benefit which we receive by the knowledge hereof is inestimable: to wit, that we may walk at liberty. That is to say, that we are delivered from many doubts and griefs: that we cannot be utterly overthrown and cast down, although we happen to be pressed with some griefs: because we always conclude thus, that we cannot be overcome, seeing God holds us with a mighty and strong hand. And in very deed what is the cause, I pray you, that men are so oftentimes tormented, but only that they submit not themselves unto God? It is very true, that there are very few who know this, but this is the very cause: For when as we shall have looked somewhat nearer the matter, we shall find that nothing so much has hindered us as our own unthankfulness: But because we will be overwise, in not yielding unto God the honor to govern us, and wholly to rule our life, nor yet become his subjects, it is meet we should receive the hire due for the same. For men when anything is in question that they have to do, will straightway enter into their own speculations, they never make question to have recourse unto God, nor to call upon him, but every man will do what seems best to himself. And therefore it is meet that God pay us in such money as we deserved, that he put us, I say, in such doubt as that we shall never be able to know what shall become of us, so that the anguishes shall force us to say, "What shall become of this matter? Which way shall I begin? And what shall be the end and issue hereof?"

Behold how we see the miserable and wretched world, daily so fast shut up in straits, as that it seemeth that we are more than cast away.

And what is the cause hereof? Even the men who have built unto themselves such mazes. For it is even they themselves that are the cause of their so great torments. For David has here declared unto us, that as many as seek the Commandments of God, do walk at liberty. It is very true, that the faithful, although they endeavor themselves all they can to obey God, and suffer him to govern them, yet for all that they are not void of marvelous griefs and vexations, that they are many times at their wits' end and know not what to do, but yet they come unto God, and lay all their care upon him, as it is written in the thirty-seventh Psalm. And there they find themselves discharged and unburdened. And so go they daily on: for they are assured that God can never fail them. Behold then, how we may be very well tempted with many sorrows and griefs, neither can we be exempt from a great number of disquietnesses: but yet God will always unburden us of them, as it is said in another place of the Psalm, that when we have been for a while fast shut up, yet God will set us at liberty: as also Saint Paul says in the second to the Corinthians: It is very true, says he, that we are oppressed with many torments and griefs, but yet we continue not in sorrow and pain: For God will always deliver us, and will give us a good and joyful issue, so that in the end, we shall be able to overcome them.

See then what is declared unto us in this place, where it is said, "I will walk at liberty, O Lord, because I seek thy Commandments." Even so let us know that when our life is miserable and wretched, and that we must needs live in pain, torment, and sorrow: that all comes by reason of our sin, because we present not ourselves before God, suffer us not to be conducted by him, put not our lives into his hands, neither do we come willingly to seek for remedy, after we have once known our grief: that is to say, to desire God that it would please him to take us into his custody, without hoping or waiting for any other thing, but for that which he tells us out of his word. For when we shall so do, there is no doubt but that he will make us to walk at liberty. Now it follows:

"I will speak of thy Testimonies also even before Kings: and will not be ashamed."

Behold a declaration of the matter which we have already touched here before: For David making this request, not to have the word of truth to be taken out of his mouth forever, had regard to two things: that is to say, being able to speak, after that God in bestowing his grace upon him, had opened his mouth, had confirmed the Children of God by his example, and brought them unto him in showing them the way, and in the meanwhile had foiled the wicked and despisers of God and of the Law, the scorners of his hope, and the blasphemers of God: yet was he able, I say, to beat them back, and make his part good against them all. And this matter he manifestly declares, whereas he says,

"I will speak of thy Testimonies, because God should no more take the word of truth out of his mouth."

Now, besides this, that God gives unto us matter whereof to speak freely, yet must that come from him, as we hear, that our Lord Jesus Christ has spoken of: that it is the Holy Ghost which guides our tongues, that it comes not of ourselves, to be able to answer our enemies that there needed but a small gale of wind to overthrow us. So then, it is meet that God should use his power that we might be confirmed by him: For when as he shall put his word in our mouth, we may speak before Kings and Princes, and never be ashamed. As if he should have said, "O Lord, thy word ought to be of such power unto us, as that we may foil our enemies, yea how great and mighty soever they be: albeit they should be such as were able to astonish and fear all the whole world, yet let our Faith be overthrown, through their mightiness, and pomp: knowing that when as they shall think to swallow all up, yet that we be left still always as Conquerors, yea even because we have regard to it."

Now here we are to note, that when God makes his truth forcible in us, it shall be sufficient to hold us up, yea, notwithstanding all the Combats that the Devil shall stir up against us, and that the whole world opposed itself to the contrary. And it is not without cause that this is spoken, for whereon is our faith settled? Even upon the truth of God. Let us now compare God with men, and with all their works and virtues. Let us take Emperors and Kings: and let all their glory and pomp be set forth to the show, and let God be set right over against them: to wit, whether men with all their mightiness and great boasting, are able to surmount God, to reverse his will, or to make void his power and virtue? Oh, it is very sure they can never be able to do it.

So then, let us consider with whom we have to deal, and remember this saying of Saint Paul, "Thou knowest (says he) to what end thy belief serves." When then we shall have our eyes so fixed upon God, who has armed us with his infallible truth, we may be able to withstand and fall out with all whatever that lifts itself up to the contrary: We shall have no occasion to fear the world, for God is sufficiently able to overcome all the scruples and griefs which the Devil shall raise up against us. And thus much as concerning this point.

Moreover, we see that when there is any question to make confession of our faith, it cannot be that men shall be able to abash and fear us with all their power and might: As at this day we see, when as they would gladly make us to tremble. What I beseech you Sir? (will they say) you are but even a handful of people. Do you think yourselves wiser than all the Kings and Princes of the world? You see that all the world is against this doctrine which you hold and profess: and what do you think to do? True indeed, that at the first sight, this were even enough to shake us, yea were it not that we knew, and were very certain: but when we look unto God, then all this gear vanishes into smoke: these are but Bladders puffed full of wind: and the least pin's point, will empty them. In very deed these will be great brags, but yet it will all prove nothing. Behold these Frogs, behold these Pismires, yea, behold these Flies and Gnats, for they are all no better than very vermin and worms, when as they shall lift themselves up thus against God.

So then let us learn, yea let us learn to stay ourselves so upon God, as that when we shall be called to make confession of our faith, since it is so that it is God who has spoken, let all the creatures in the world be nothing to us ward: let us not be ashamed, and let nothing hinder and stop us, from maintaining of his word. In the end David concludes and says,

"My hands also will I lift up unto thy Commandments, which I have loved: and my study shall be in thy statutes."

These two verses here need no long declaration, for we have already had the same sentences: and yet notwithstanding, David shows us that it is not enough to think of this Doctrine for a time: but we must all the course of our life profit ourselves therein more and more.

Lo, here the principal point which we have to note, that we must take pleasure in the commandments of God which we have loved: to wit, that we ought to learn to conceive such an affection and desire to follow the word of God, and to stick thereto, as that we should be fully resolved to say, "In very deed, this is the most sweet and amiable thing that possibly can be, to subject ourselves under the yoke of our God and to bear it and therefore we must draw in it, and obey him." Have we done this? We must then in stead of a number of foolish vanities whereto we are inclined, yea, and in place of the wicked affections and allurements of Satan, learn to take pleasure in the word of God, so that we may protest in truth (after the example of David) that they are the commandments of God which we have loved. Moreover let us mark well this sentence, when he says, "My hands also will I lift up unto thy commandments." For this is as much as if he had said, "O Lord, I will not only protest with my mouth that I love thy word, but I will also lift up my hands: yea, as we commonly say, I will lift up my hands to the cakey God." By this he lets us to understand that if we would serve God as becomes us, that it is not enough for us to witness the truth of God with our mouth, but we must also show by our good and godly life, that which we protest with our mouth, and that there be an accord and sweet harmony between the one and the other. True it is, we shall find some doubts when as there shall be any question of following God: but this sentence is to be noted, when he says, "I will lift up my hands."

And to know that when God shall see, that it shall surpass our force and strength, let us pray unto him to grant us that grace, that we may lift up our hands unto his commandments, to wit, so high as we can possibly, to the end we may take hold of his grace and virtue, better than heretofore we have done. Lo in what manner we ought to do in this case, that not presuming of our own power and strength, we might pray notwithstanding this good God, to make his grace so forcible in us, as that it may settle and reign there, and to have us know that it is not in vain that he calls us unto him and gives us his truth. Which thing no doubt he will do so that we reject not his grace, which he so freely offers unto us. And according to this holy doctrine let us prostrate ourselves before the majesty of our good God, in acknowledging our faults, beseeching him that it would please him to open our eyes, to the end we may know our wretchedness, and the miserable condition wherein we stand, that we might return to him: yea, and that with a certain confidence, that he will perform that which he has promised us: that we be not frustrated of our hope when as it shall stay upon him, and in his truth, but that he will more and more strengthen us therein, until such time as we come to the perfect knowledge of things, which we yet know not but in part. That not only he will grant us this grace, but also unto all people and nations of the world, etc.