The nineteenth Sermon upon the hundredth and nineteenth Psalm. 145-152

COPH.

145 I have cried out with my whole heart: hear me O Lord, and I will keep thy statutes.

146 Yea even upon thee have I called, help me, and I will keep thy testimonies.

147 Early in the morning I cried unto thee: for in thy word is my trust.

148 Mine eyes prevent the night watches: that I might be occupied in thy words.

149 Hear my voice (O Lord) according unto thy loving kindness: quicken me according to thy judgment.

150 They draw nigh that follow after malice: and are far from thy law.

151 Thou art nigh at hand, O Lord: for all thy commandments are true.

152 I have known long since by thy testimonies: that thou hast grounded them forever.

Forasmuch as the most requisite thing that we can possibly desire for our salvation, is prayer unto God, and because we are so slack and cold therein, or else that a very small matter will make us cold: we are to consider the examples which the holy scripture sets forth unto us of the children of God, and of the faithful indeed, how they continually were exercised in prayer. Even as in this place David's meaning is to set before our eyes, not that he meant to glorify himself of his own strength, thereby to get him estimation, but to the end that this example might direct us the right way. We see then how careful David was to call upon the name of God, how he applied his whole affection, and continued therein, because that every of us might do the like. Now in the first place he says,

"I have cried out with my whole heart."

Whereby he signifies unto us, that he babbled not even as the hypocrites do, or else that he cried not out upon God for a fashion or coldly, but prayed with a true and earnest zeal. Neither do we any otherwise but even profane the name of God, when as we pray unto him without attentive minds having our thoughts wandering this way and that way, and on every side. Let us then consider what it is principally to be required in our prayers, which is, that we must not only wag the tongue, and open our mouth, with an intent to pray unto God: but we must pray sincerely and purely also unto him from the bottom of our hearts. Now in very deed we ought to bring this into a more plain order: But yet according to the manner which we have heretofore kept in handling of this Psalm, it shall suffice that we set down every thing briefly in certain articles. It remaineth then for this time that every one privately by himself does more diligently meditate and bestow his whole study herein. Now let us see how we ought to make our prayers to God, to wit, our prayers must not proceed from the midst of our mouth, but from a godly mind, and pure truth. This word "to cry out" imports vehemency, as shall again soon after be spoken of. Now David means not that he strained his throat to call and cry out, but he rather signifies that he went not coldly unto it, as they do who pray unto God, they know not why nor wherefore, without it be for a fashion: or if they are pressed through any need, yet are they no whit at all rightly moved, because they do not assure themselves that he will hear and receive them. David then shows that he was not so blockish, but that he had such an earnest desire as pushed him thereto as Saint Paul says, that when we come to pray unto God, we ought to approach with groaning hearts, which no tongue can express, by which we are pushed forward by the spirit of God. See then the second condition which is required in our prayers, that is, that we must lift our hearts and minds up into heaven, when as we pray unto God. For we, knowing what great need we have of his help, must pray that he will have compassion of our miserable estate, yes, and confess that we are the children of perdition, if he stretched not forth his merciful hand unto us: and therefore that hereupon, we ought to set out and call upon him with an earnest affection.

Now in the third place David tells us that he was very diligent in praying unto God: to wit: that he hoped even unto the last cast, as there are very many who do so, when as they see well enough that they can go no further, except God help them: and yet for all that they step back from him as much as in them lies, and are never carried to the very point, with all their hearts to call upon God, without it be that they can neither will nor choose, and are driven even to their wits' ends, as we say. David declares that he was not so drowsy, for he says, that he prevented the night watches, that he occupied himself, seeing that it was the true, and only refuge of the children of God, and the very faithful, to recommend themselves into his protection. Now he lastly declares, that he continued it, that it was no sudden motion or blast, and afterward to wax cold again, as some do: and I would it pleased God that we might not practice it so often as we have done. But there is not that he among us who has not found by experience that we are by and by tired in praying to God, and that we wax very cold so soon as we have poured out one only sigh and groan. For we think it enough, if we have set down our whole sum to God in a word, and do suppose, that if we have made one only prayer, that we are discharged of all together, and that God will help us, if he thinks it good. Now David shows unto us that he persevered in calling upon the name of God.

Lo here the four points which we have to note in this place, to the end that every of us might discharge ourselves of them. For see from whence we must learn the manner to pray well: to wit, in the first place, not with having our mouth going, but we must lay open our hearts, and all our affections before the majesty of God, and pray in spiritual truth: and not only so, but we must also be inflamed with such a zeal, as that we be fully assured that he will both hear and help us. And for performance hereof, we must be touched to the quick with the knowledge of our sins: and know that our estate is most accursed, if God has not pity on us: and also what the salvation is which he has promised us: we must have always these things in mind, to the end we might be the more careful, watchfully to call upon him: and not to wait until God constrains us through extreme necessities, but to be always in such a readiness, as David here speaks of, we must day and night, and every minute be occupied to look unto God, and to call upon him: and to have this understanding with us, that whenever any of us shall wake in the night, that it be to this end to pour out some sighs unto our good God for our sins and transgressions. And also when as we shall be alone by ourselves, we must do the like knowing right well that God sees us, and that we are always as it were in his presence. Lastly we must persevere herein, and not take up the bucklers, and by and by lay them down again, and be soon wearied: but we must still continue in our prayers, as David here shows us an example. Now after he has made these protestations, he goes on and says,

"That after he shall be heard, and shall have obtained his requests, that he will keep the testimonies of God."

Here David shows that he will not be unthankful for the grace which was bestowed upon him. And this is a point which ought greatly to be considered of by us. For what is the cause that God so easily grants unto us whatsoever we demand according to his holy will, that he so lovingly entreats us, yea that his hands are continually open unto us, to the end liberally to bestow his benefits and riches upon us? Wherefore shows he himself so liberal every way unto us? It is to the end that we might have wherefore to yield him our hearty thanks, and to glorify him. Let us then learn that it is impossible for us rightly to pray unto God, except we be already prepared to acknowledge his benefits, and to have this full resolute mind that David had: to wit, to glorify God when as he shall have heard our prayers.

As also we see these two things to go together in another place, where it is said, "Call upon me in the day of trouble, and I will deliver thee, and thou shalt glorify me." See then what we have to note upon this saying where David says, That he will keep the ordinances and testimonies of God. But we are to consider in the second place, what the thanks are which God requires of us after he has helped us, and that we have felt his goodness in not rejecting our prayers. Now this is true, that it is meet that the mouth does its office to magnify the name of God, in confessing how greatly we are beholden unto him: and yet it is not enough that our mouth has spoken, but we must glorify him with the whole action of our life, and to show this acknowledgment, how greatly we are bounden unto him, in serving and honoring him in all and through all. David then in saying, That he would give thanks unto God because he heard him, says not that he would do it only with the mouth, but shows that he will pass farther, that is, to keep the testimonies of God, and to submit himself unto his ordinances.

See how the glory of God ought to resound, not only at the tongue's end of the faithful, but also in the whole action of their hands and feet, and whatsoever else ought to apply them to honor this good God, that we should do him homage all our life long, considering that we hold all of him: and not only for our creation, but also for our maintenance and conservation, and for that he continually shows himself to be our protector. For there passes not one hour over our heads, wherein God delivers us not from one mischief or other. We have then a large matter to thank him for, not only with the mouth and in words, but also in making protestation thereof all the days of our life. We see now the sum and effect of that which is here spoken, to wit, "I have called upon thee with my whole heart, O hear me, and I will keep thy Statutes." And afterwards, "I have called upon thee, save me, and I will keep thy Testimonies." And after that, "I have prevented the dawning of the day."

I have called upon thee, yea, in trusting in thy word. Now here he again repeats the point which we have noted in the other Sermon: that is, that for our well praying unto God, we must build upon the trust of his promises. And this is the true preparation which we ought to make, even such a one as this. It is true that we had need to feel our miseries and necessities, as it has been before declared. For we shall never pray unto God with a right affection and from the heart without this. And besides, it is very needful also that we so lay open our hearts, as that we come boldly to present them before our good God to discharge and unburden those our hearts of all their cares and sorrows. But in the meantime, how is it possible for us, so watchfully and carefully to pray unto GOD, and to be at full liberty to come before him, if we had not this hope that he would hear us? And how could we have any hope, if he had not given us his word which witnesses unto us his will, and certifies us that we shall not lose our labor in praying unto him? The first laying open then which is requisite for rightly calling upon GOD, is that we come unto him in full assurance that he will hear us. And why so? Because he has promised us.

They then who shall pray at all adventure shall gain nothing, as the scripture says: For it is done but in hypocrisy when we assure not ourselves that God will hear us. We must, as the Apostle says, in drawing near to God, know that it is God who calls us unto him. And they who have not this knowledge shall be void of their hope. And therefore, every man must look into himself to be thus resolved and say, "Well, since it is God, that calls and bids me to come unto him, I must not stand in doubt of obtaining that which I shall ask of him, yea because I trust to his word." When then we shall be thus fully assured, we may very well begin to pray. But if this be not in us, we may bestow great pains in praying unto God, yea from morning until evening, we may continue all the whole night in babbling, but we shall get nothing at all by it: although we had some desire and zeal, we should never know what gain we should have by our prayers, because we trust not to the promises of God nor yet stay ourselves upon them.

Let us then not doubt but that he will help us, and that we shall feel his aid in time convenient. Hereby we see that we could never duly and truly pray unto God in all the Religion of Popery, I say according to that doctrine which they hold. And why so? Because they teach the wretched world to be always in doubt and wavering. See then that a mere and professed Papist can never be able to make one prayer to please God: and cannot choose but to provoke the wrath of God against themselves in all their Prayers. And why so? Forasmuch as they look not unto his promises, upon which we must settle ourselves, to be assured: but that which is worse, they teach that in their prayers they must always stand in doubt. So much the more then ought this doctrine rightly to be considered of us, where it is declared, that the key which opens the gate for us to approach unto God in calling upon his name, is this, that we must have the promises contained in the holy Scripture, and to learn such an assurance out of it, as that we doubt not that God regards us: and that so oftentimes as we pray unto him, that our prayers enter into him, and that he will receive them, declaring that he is ready to grant unto us whatsoever we shall crave of him in his son's name according to his will.

Now, in the meantime, because God ordinarily hears us not at the first chop, that is to say, shows not it according to the outward show, and as we would wish, here is required patience to remain constant in this assurance, and to retain and nourish it in our hearts after the example of David. For he says not that he prayed only unto God for a time: but shows that he continued therein, and that he prevented the night watches. See then what perseverance was in him as touching prayer. Now it is a sign that God showed him not to have obtained the thing that he prayed for. It falls out then that David's patience was troubled in that he languished: and yet for all that he always trusted to the word of God. Now we for our parts are to do even the like. For although God shows not himself to be merciful unto us so soon as we would wish, and to grant us our requests, yet ought we notwithstanding to build hereupon that he will be faithful, and show himself so in the end. Although he prolongs it for a time, he does it because he knows it to be very profitable for us to humble us, and to prove our patience. It follows soon after,

"My eyes prevent the night watches: that I might be occupied in thy word."

This verse is not put to without cause. I have already said that we can have no access unto God in our prayers, without we trust to his word. For it is a very hard matter for us to stay upon God, if we only consider of him according to our natural reason, whether he be near us or not, and whether he puts forth his hand to help us. When then we shall not perceive this power and grace of God, as we would wish, it is a very hard thing for us to believe in him, and therefore we must stoutly strive in this behalf. And see why David says, "That his eyes prevent the night watch, to be occupied in that which might confirm him." As if he should have said, "O Lord, I have believed thy word, but it was with great pain, and with many hard conflicts. For I am a weak man, and of mine own nature inclined to distrust, and besides I am assailed with a great number of temptations: But yet have I remedied all this gear when as I occupied myself about this continual meditation of thy word, which I did not only bestow on the daytime but also in part of the night." See here what we are in very deed to gather out of this place. But first we must mark the proceeding of David. For after he has spoken of the hope wherein he was settled, to pray unto God without doubting that he would hear him, he says,

"That he carefully meditated on his word."

And why did he so? Shall that which was necessary for David to do be superfluous for us? God forbid. For if such a Prophet as he had need to arm himself against the temptations of his flesh, against the infirmities wherewith he might be assailed, I pray you how quickly shall he be overthrown if we have not the same remedy which he used, and the courage also which he here exhorts us unto?

Let us then consider that if we will be stayed upon the promises of God, because we would call upon him in the time of need, we ought many times to meditate upon his words both day and night, and to set all our study and affection therein. And see what the cause is why there are so few which be disposed to pray unto God. Yea, and when they are thereto enforced, they know not which way to begin, because they cannot be fully resolved, to say, "It is very requisite that when I shall call upon my good God, that I be fully assured that he will not refuse to hear me." What is the cause of this uncertainty? It is because they are not well acquainted with the promises of God. For a man will think that it were even enough slightly and lightly to believe that God will hear those that are his. And when we come to prayer with this thought, we think that if we have said but a word or two, that it is too much. Yea, and if we come to a Sermon, and hear the promises of God spoken of, we think it by and by to be an unprofitable speech, and will say that it is more than needful, for what is he that understands not that well enough? And in the meantime, behold a mighty great temptation, like unto a boisterous whirlwind and tempest even at hand: and then he which thought himself so able a man, is become a very Milksop: He will look whether God will have pity on him: He will possibly imagine that he has turned his back, yea or else he will doubt of his providence, whether he has any care of the world or not, there are a thousand fantasies which the Devil goes about to put in our minds. And when we are in this case, see we are so astonished, as that there is no coming for us to pray unto God. And what is the reason? It is because we have not been careful to meditate upon his promises.

And therefore we ought so much the more thoroughly to consider of this lesson, when as it is said, "That David's eyes prevented the night watches, to meditate upon the promises of God." Let us now compare ourselves with him. But it is so far off that any of us in particular has this care, whereof mention is here made, as that we cannot by any means possible be trained unto it. And although God bids us to come unto him, yet cannot we be brought to come anything near him. See how the Bell shall ring every day to move us to come to the Sermon: God there tells us of his will, he declares unto us that he is ready to receive us to his mercy, as often as we shall call upon him.

Now every of us may very well see that we pass not of his help one minute of an hour. And yet how many are there notwithstanding which will vouchsafe to step one foot to come to occupy themselves about the promises of God, that their memories might be refreshed in them to the end they might so much the better be remembered of them? Nay, we shall scarcely have a number of them come to it on the Sunday, yea, and if peradventure they come once, they think it to be as it were overmuch. And forsooth they must not come thither neither every Sunday, because their ears will be over much filled with noise: and again such as do come to it, with what affection come they, think you? Verily, because that they cannot deny but that there must be one day in the week for them to meet together: and besides, they will for once come thither: but it shall be to sleep, so that they understand and carry away as much as these pillars, or else the stools whereon they sit.

Lo, here, how a great number of the people come to the Sermon. Yea and there are no small number which will come thither, even to mock God, as we see these scoffers and gibers, who come to none other end, but to despite him, bring with them whoreish and shameless faces, and such a beastly impudence as cannot be greater. All this we see. Now let us consider that it is so far off that our slothfulness should be excused, as that God cannot but justly punish us, in that we shall be deprived of the ability to call upon him in our need, and shall have our mouths also stopped. And afterward the mischief shall increase daily more and more, until such time as we are come even to the depth of the bottomless pits: that is to say, we shall be utterly excluded from the help of our good God, that he will retire himself from us, and clearly banish us from his kingdom. Behold here the fruit which comes by our negligence when as we shall make no account of the exercising of ourselves in this study of the promises of God. Now David adds,

"Hear my voice, O Lord, according unto thy loving kindness: quicken me according to thy judgment."

Here David declares yet more plainly upon what ground he laid his foundation of praying unto God: to wit, he brought no kind of presumption with him, thinking to make account of this or that, and so to be thought very worthy that God should hear him: but he preferred the goodness and faithfulness of God above all his own worthinesses. Lo, here, whereunto we must look if we will have God to be merciful unto us. And when as we would profit ourselves by our prayers, we must not once talk of bringing in of anything of ours with us, neither yet allege this thing nor that, as thinking to bind God unto us for some good turn that we have done him: but to have this principal regard with us, God is good, and faithful, and just.

See then whereon it is that we must settle our confidence if we will be resolved that he will hear us. And this is such a doctrine, I tell you, as we ought well to hold and keep. For in very deed, under this word, Promise, this must altogether be understood. For what is it that induces God to help us, and to say, "Come unto me," without he looks that we would crave something at his hands? What is the cause that our God presents himself thus unto us? Are they our merits? Have we any ways on our part deserved that he should be so loving and kind unto us? No, without all doubt. We must then needs conclude that the promises do spring out from this fountain even his mere mercy. And therefore it is not without cause that David, after he has spoken of the promises of God, declares here that he desires not to be heard, but in this respect, That God is good and merciful. As if he should have said, "O Lord, if any man inquire the cause why thou hast heard me, and hast pity on me, I am able to say nothing as touching mine own person, but that I justly deserve to be rejected of thee, but thou hast taken the matter and cause unto thine own goodness and righteousness." Now it follows soon after,

"They draw nigh that follow after malice: and are far from thy law. Thou art nigh at hand, O Lord: for all thy commandments are true."

Here David complains unto God and desires him to help him against the wicked and ungodly contemners of his majesty: As if he had said unto him, "O Lord, I can allege nothing at all for mine own defense, but that they which draw nigh unto me to hurt me are so much the farther off from thy law, and I the nearer thy commandments." It is a common understanding that they who imagine malice are far from God, in withdrawing themselves from his law, but when as we shall narrowly look into the matter, that is the very true and natural sense of the Prophet which I have already touched, that they who imagine malice or deceit, are far off: that is, they are retired from the law of God, to persecute those who draw near to it. And see how David has taken for his advantage that the wicked are far from God because he did very well see that he had been overthrown through their malice, without God had helped him. Which thing he shows by this complaint, that the wicked troubled him even to the uttermost. And so much the more ought we to consider of this because we being so womanish as possibly may be, do immediately think that if the wicked bear the sway and craftily go about to devise anything against us, that all is lost, and that God has given us over for a spoil. We can in no wise abide that God should exercise our patience nor humble us. Let us then thoroughly consider the example of David. For although God had specially chosen him out amongst the rest and had bestowed so many excellent graces upon him, yet for all that he was contented that the ungodly should persecute him, neither could he make them stand aloof off, for he had neither ramparts nor bulwarks that he was able to say, "You shall not come near me." For he says that they drew nigh him. So then, when God gives such leave to the wicked as to have the reins at will, so that it should seem that they had the power even to set their feet on our throats, yea and to swallow us clean up, let us consider that it has been the will of our God in all ages to have his children subject to the malice of their enemies.

Let us also have a further consideration of this which he says, that they are far from the law of God. For this implies that they neither had truth nor equity in them. When then the ungodly shall with contempt of God and an extreme impiety even rush upon us to overthrow us, let us then, I say, remember the example of David and say, "Wherefore do the wicked thus persecute us without any regard to him, who ought and will, when it pleases him, both with force and violence repress them?" It is because they are both blind and blockish and are without all truth and equity. But on the contrary side, let us not be afraid because we know that God is nigh us and let us continually call upon him to the end he may always be nearer and nearer unto us, to put himself between us, and make himself our buckler to put back the attempts and to bear the blows wherewith the wicked shall assail us.

Moreover, let us be sure and resolute that notwithstanding that the ungodly shall thus oppress us yet that God is not far from us, although that we cannot perceive it. For God will oftentimes be near us when as we shall think that he is quite hidden: that is to say, he shows not unto us his power and virtue, neither lays he it open at the first chop. For we must also call upon him that we might show what honor we bear him: that although he prolongs the time and tarries longer before he helps us than we would, yet we must notwithstanding tarry his good leisure. In sum, we must always be resolute in this which David here speaks of, saying, "Are the ungodly nigh? Very well, and God is at hand." That is to say, God is not asleep in heaven while these men are maliciously imagining to do us hurt. God's arms are not a cross, neither are his hands closed, notwithstanding that these men seek nothing else but to devour us. God is not yet blind while these ungodly awake to destroy and confound us. See then how God, according to the necessities which he knows to be in us, will always be at hand, so to assist us, that whatever mischief is near us, it shall never be able to overcome us, yea, invent the wicked what they can on all sides. This is what David means to signify in this place.

Now, he also says that the commandments of God are true. Wherein he exhorts us to have recourse unto the word of God, for although we are thus tormented and fast closed up in sorrows and griefs, yea and that we look this way and that way for help, and yet see not God to remedy the same: then I say, he teaches us to have recourse unto his word. And this is a most profitable admonition. For when we seek after God, we must not have regard to our own fantasies, nor to any worldly manner, as we are accustomed, nor to look that he submit himself to our will, to show himself unto us after a visible sort, to have him come down from heaven in his majesty, to consume with fire and brimstone all our enemies, to set us aloft, and to bear us such favor, as that we might have all things at our own desire. Lo, I beseech you how we desire to have GOD to show himself, for like as we are fleshly, so also would we have him to show himself unto us in a visible manner. All this while, his word is of no great authority with us: for if he show us not why and wherefore, we are not contented with that which he has spoken, but we would forsooth see his hand altogether open. Wherefore, this admonition which David here gives us is very necessary: to wit, that the commandments of God are true. As if he should have said, "O Lord, I have already said that thou art near unto us, for as much as thou seest us to be persecuted and troubled by the wicked, and how they come upon us to destroy us, and that thou art right before them and against them to beat them back and to bear their blows. All this do I confess, O Lord, But yet I see not this after a visible and worldly manner. How then? It is because thy commandments are true." David then knew that God was near unto him because he settled himself upon the law and the promises which were given him. And even so must we do, although it seems very hard, as we have already touched. It follows,

"I have known long since by testimonies: that thou hast grounded them for ever."

In this latter verse, for a conclusion, David says that he was not like a novice, to be now to learn to know what the commandments of God were, but he was resolute that God was near him, because he had his word, from which he could not start. He shows then that the faithful ought not to be as it were in their A. B. C. but must be long time exercised: as David protests of himself, "I have known them," says he, "long since."

Now here he sets down a word which signifies continuance: "From the beginning have I known," says he, "long since thy commandments which thou hast grounded for ever."

So then, let us learn that if we will boldly strive against all the assaults wherewith we may be assailed, we must continue in this knowledge of the word of God, and we shall always find him ready to be nearhand us: so that we may be sure of his protection, not for a day only but all the days of our life. And so let us thoroughly record this lesson, to the end we may say with David, that we have the testimonies of GOD so deeply imprinted in our hearts, as that we have long time since known what is already in them, to wit, that God has established them: That is to say, that although we shall see a great number of changes in this world, that all things are changed and turned, yet that God is no changeling, that he never alters his mind, that his word is, as it was from the beginning, and as it shall continue forever: that it shall never be subject to all the turns and changes of this world, but shall ever abide in his full strength and virtue, because that God has established it forever. And this is even so, as that we ought to be prepared to call upon God, to wit, when as we shall be settled upon the true confidence of his promises: that we shall have known the everlasting power and strength which he has given to his word: that is, that he will remain always like unto himself. When, I say, we shall have known this, we may boldly come and present ourselves before him, being assured that he will make us feel by proof, that which he promises us, so oftentimes as we shall have recourse unto him, trusting herein that he has rendered unto us a testimony of the love which he bears us.

Now let us prostrate ourselves before the Majesty of our good God and Father, acknowledging our innumerable offenses, which we daily commit against him. Beseeching him that he will so touch us, that instead of being overly given to our fleshly affections and vanities of this world, we now seek no other way but wholly to order ourselves according to his good will, being assured that although we are feeble and weak, yes, and utterly void of all strength, so that we cannot step one foot forward without stumbling, or else in going backward we are far from him, yet let us not doubt that he will be near at hand to help us. And also, that when he has made us to feel his help, he will give us that grace that we may be so thankful unto him as he deserves, desiring nothing else but to glorify him all the days of our life, for so many of his benefits as he daily gives us and liberally bestows upon us. That he will not only grant unto us this grace, but also unto all people and nations of the earth. &c.