Psalm 119:145
Versk 145. — I cried ic’dh my tvJiole heart, Hear me, O Lord; I will keep thy statutes.
II. Here is the petition, “Hear me;” or, as it is in the Hebrew, “Answer me;” not in words, but deeds.
Doctrine I. — God’s children, when they pray, are earnest for an answer.
To give you some instances: “I will hear what God the Lord will speak” (Psalm lxxxv. 8). A gracious heart doth not make prayer a vain babbling, or an empty prattle, but a gracious exercise, that will in time get an answer, and obtain a good return or blessing from the Lord. Therefore they are listening, and hearkening after news from Heaven, if they can hear anything from God, how he receiveth their prayers, and what he will do for them: “Therefo.-e I will look unto the Lord; I will wait for the God of my salvation: my God will hear me” (Mic. vii. 7). They are not only waiting, but observing and watching what cometh in upon prayer; for they are certain it is not breath poured out into the air, but a petition commended to their God, who hath promised to hear them. So, “I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me” (Hab. ii. 1). He compareth himself to a watchman that is spying abroad if he can get any intelligence of any approaching comfort. So, “Li the morning will I direct my prayer unto thee, and will look up” (Psalm v. 3); as Elijah, if he could spy a cloud, any preparation towards mercy.
Reasons: —
First, Because they’ dare not take God’s name in vain, as all do that pray cursorily and never regard what cometh of it: like foolish boys that knock at a door in wantonness, but have no business, and therefore will not stay till somebody cometh to open the door. It is a great sin to take God’s name in vain in any act of worship, much more in prayer. Now, all do so, that go about this duty as a task, not as a means to do their souls good, or to obtain blessings from God; when I hear merely that I may hear, or receive the Lord’s Supper, and rest in the act of receiving. Every ordinance must be gone about in faith and obedience, expecting the ends of the duty as well as being employed in the acts of it. If you do it in good earnest, and with respect to God’s institution, you must do so. All the ordinances come under a fourfold notion; as duties, as privileges, as means, as talents. As duties enjoined, and a part of our homage and obedience to God: this will breed an awe upon our conscience, to keep us to a due and constant observance of them; it is not a matter arbitrary, but our necessary duty. As privileges: this keejieth us from weariness, that “we may not consider them as a burdensome task. As means of our growth and improvement: that notion is necessary, that we may not rest in the work wrought, but look after the grace dispensed thereby. As talents for which we must give an account; which will quicken us to more earnest diligence in the improvement. Some do not look upon them as duties, and so neglect them; others, not as privileges, and so do not prize them, are not joyful in the house of prayer; others, not as means, and so rest in the bare performance, without looking after the fruits to be had thereby; others, not as talents, and so are more indifferent whether they get good by them, yea or no; but, when all these are regar&led, we act best in any service or ordinance. Now, as this is true of ordinances in general, so especially of prayer, which is a sweet means of communion with God; not to be done as a task: herein we make an immediate address to God, and come to set him a work, and to take proof of his power and goodness, to see what he will do for his people. We put it, I say, to the trial; as, in that extraordinary case, Elijah puts his contest with Baal’s priests upon this issue, that God that should answer by fire, he should be God (1 Kings xviii. 24); so, ordinarily, we put in prayer to trial whether God hath any respect to his people, and that with Gotl’s own leave and encouragement;
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for he hntli said that none shall seek his face in vain (Isa. xlv. 19). We put it to proof whether he will keep touch with his peojile, and be able and willing to perform what he hath promised. Therefore we use this duty in vain, and in a cursory ay, if we be not earnest for an answer, which the saints dai-e not do.
Secondly, Not looking for an answer proceedeth from an ill cause.
1. Heedlessness, not considering what they do; and then their prayers are the sacrifice of fools (Eccl. v. 1). Surely, attention to holy duties, and that we should consider what we are about, it is the most serious and important part of our lives. Now, men that do not consider why they pray, ai-e heedless, and inattentive, and rash.
2. Atheism. There is a touch of it in this sin: “He that cometh unto God, must believe that he is. and that he is a rewarder of them that diligently seek him” (Hcb. xi. 6). God’s being and his bounty; that there is a God, and that he will be good to them that seek him, these they do not believe steadiastly; these primitive and supreme truths of God’s being and bounty, essence and providence; but only comply with the common custom and fiishion; for, were they persuaded that there is a God, and that he is go<jd to mankind, and will rew’ard those that worshijj him sincerely, they would see what cometh of their duties and prayers to him.
3. Distrust, which is next akin to atheism: “What profit should we have, if we pray unto him?” (Job xxi. 15;) “Ye have said. It is vain to serve God; and what profit is it that we keep his ordinances,” Sec. (Mai. iii. 14.) Now, when you look for nothing, you do in effect say so; for you carry it as if nothing would come of your prayers and fasts. They that are persuaded that God heareth them, they will wait for the answer of their prayers: “And this is the confidence that we have in him, that, if we ask anything according to his will, he heareth us; and, if we know that he hears us, whatsoever we ask, we know that we have the petitions that we desired of him” (1 John v. 14, 15). But low and slight thoughts of God and his service, beget this carelessness; something they do, but never look after what they do.
4. It argues some disesteem of God’s favour and acceptance. They care not whether he hath any respect for them, yea or no; for they do not so much as inquire of it. Oh! how contrary is this to the temper of God’s people! If God hide his face, they are troubled (Psalm xxx. 7); he is the life of their lives: ‘• Lord, lift thou up the light of thy countenance upon us’’ (Psalm iv. 6). The seasoning of their comforts is God’s accepting their works (Eccl. ix. 7). How passionately do they beg for a glimpse, for a token for good (Psalm lxxxvi. 17). Nothing goeth so near their hearts as when the Lord hideth himself from their prayers: “I cry in the day-time, but thou hearestnot; and in the night season, and am not silent” (Psalm xxii. 2); “I crj- unto thee, and thou dost not hear me; I stand up, and thou regardest me not” (Job xxx. 20). A dumb oracle is a great trouble. They make a business of prayer; therefore it is very grievous to have no answer, not to see their signs, to have no token for good. The church taketh it bitterly to heart: •’ Thou hast covered thyself vdth a cloud, that oui- prayers should not pass through’’ (Lam. iii. 44); that cloud is his wrath, by reason of sin. Now, to have no aff’ection this way, argueth a stupid, sottish spirit. These are two reasons of the point.
Thirdly, If we do not look after God’s answer, our loss is excecdintr
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great. We lose our labour in prayer; yea, return worse than we came, with more hardness of heart and neglect of God. Yea, that is not all, the loss of a prayer with a degi-ee of spiritual judgment; but we lose confirmation of faith; for answers of prayer are notable props to the soul to support our faith in the truth of God’s being: “O thou that hearest prayer, imto thee shall all flesh come” (Pt:alm lxv. 2). Everj- one shall own thee for God: so many answers of prayer, so many arguments against natural atheism: we have challenged him upon his word, and find there is a God. So of the truth of the promises:” Thy word is a tried word ‘’ (Psalm xviii. 30); I will build upon it another time: you have put them in suit, and ever found them good. Now, all these experiences are lost, if we do not look for an answer of our prayers.
2. You lose excitements to love and obedience. Nothing so much increaseth our love to God, as when we see that he is mindful of us, upon all occasions, especially in our deep necessities: “I love the Lord, because he hath heard my voice and my supplications” (Psalm cxvi. 1). Every experience in this kind, is a new fuel laid on to increase the fire.
3. We lose encouragements to pray again: “Because he hath inclined his ear unto me, therefore will I call upon him as long as I live’’ (Psalm cxvi. 2). The throne of grace shall not be neglected and unfrequented by me; I see there is mercy to be had, help to be had. One adventure succeeding, encourageth another:” For this shall eveiy one that is godly pray unto thee’’ (Psalm xxxii. 6); because David found such ready audience and dispatch.
4. You lose the benefit of sensible commimion with God. Taking communion for familiarity, it lieth in donatives and duties, prayers and blessings; and there is a commerce between the heavens and the earth, by vapours and showers. Prayers go up, and blessings come down; as it was told Cornelius, “Thy prayers and thine alms come up for a memorial before God” (Acts x. 4); and down come the blessings upon us.
5. God loseth honour, and praise, and thanksgiving, if we do not look for an answer; for the answer, as it is matter of comfort to us, so it should be matter of praise to God: “Call upon me in the day of trouble; I will deliver thee, and thou shalt glorify me’’ (Psalm 1. 15). So, “Continue in prayer, and watch in the same with thanksgiling’’ (Col. iv. 2). We ai-e to gather up matter of praise to God. We should not be so barren in gratulation, if we did observe more of these experiences. You would not only be glorifying God by way of invocation, but commemoration; you may commend him to others from your own experience: “Oh! taste and see that the Lord is good’” (Psalm xxxiv. 8).
Use L — Is to reprove them that throw away their prayers, and never look after them; that play with such a duty as this, as children that shoot away their arrows, and never look where they light. Surely this argueth great contempt and low thoughts of God, formality in prayer, and stupidness of heart. It bespeaks low thoughts of God and of his providence; for, if they did believe such a particular providence reacheth to all persons and things, they would study to produce some of these experiences, to be able to say, ‘I was in such a strait, and God delivered me:’” This poor man cried, and the Lord heard him’’ (Psalm xxxiv. 6). Great formality in prayer; for, if we pray not out of course, but in good earnest, we cannot but hearken after the speeding of our requests. Great stupidity of spirit: hearts that have any sense of life in them, are observing God’s deaUngs, and suit their carriage accordingly: lively Christians are putting
^’’^UsE II — Is to press us to hearken after the answer to our prayers. God-s children do so, and get much comfort thereby, and evidence oi his love “But verily God hath heard me; he hath attended to the voice ot mv praver” (Psalm lvi. 19). It is no small favour and respect we have, from God’s love to us; it is a great owning of our persons; our mercies are the sweeter There is a double lustre and beauty put upon them, when they come in the way of prayer, out of the hand ot God; not by a common providence, but by covenant; and by virtue of the covenant put in suit by us, as well as granted by God, which is a pledge of God s respect to us. To this end, —
1 Be persuaded that God will hear you and answer you, when you pra according to his will: “And this is the confidence that we have m him that if we ask anything according to his will, he heareth us (1 John V 14) This is absolutely necessary for all that will pray aright and mind what they do; for none can come to God aright, but those that are persuaded they shall be the better for coming to him: “Ask in laith nothing wavei’ing” (James i. 6). There must be a relying upon God, if indeed we pray to him. He that expects little in prayer, will neither be much in it, nor serious about the answer of it.
2 This answer must be heedfully observed. Careless spirits will not easiiv discern it: “I wait for the Lord; my soul doth wait, and in his word do I hope. My soul waiteth for the Lord more than they that watch for the morning; I say, more than they that watch for the morning” (Psalm cxxx. 5, 6); as those that watched in the temple for the dawning of the day. This earnest waiting is a happy token; when we make much of praye/s, they are not lost. Therefore, as they watched for the word, brethren, so must you wait upon God for some discovery of his love, by a gracious answer and return unto your prayers,
3. Sometimes God giveth an answer presently: sometimes it may be after some competent space of time.,. „,
(n Sometimes presently; as Cornelius, in the time of prayer, and while the duty is a-doing, God giveth in some tokens of acceptance; as an angel was sent to Cornelius, at the ninth hour, which was the hour ot prayer, to assure him his prayers were heard and duties accepted (Acts x 3V “Peter and John went up together into the temple at the hour ot prayer, being the ninth hour” (Acts iii. 1). So Daniel, “While I was speaking, andpraving, and confessing my sin, Sec, yea, while I was speakino- in pnayer, even the man Gabriel, &c., being caused to fly swiftly. The Lord i ready to answer the prayers of his servants m the very instant of their praying. So, while they prayed, “they were all filled with the Holy Ghost” (Acts iv. 3). The cases brought are singular and extraordinary as to the token and manner of assistance; but, as to the substance of the blessing, it is the common practice of God’s free grace: “Before they call I wilfanswer; and, while they are yet speaking, I will hear” (Isa. Ixv.’ 24). A company was met together in prayer, when Peter in prison heard of the time of his deliverance (Acts xii. 12 — 18). ,,,,
(2 ) Sometimes a good while after. The prayers are in God s book (Mai iii 16). Now, these must be waited for: “My God will hear me (Mic” vii 7 We cannot say as soon as the prayer is made; for he saith,
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“I will wait for the God of my salvation.” Paul prayed thrice fur the removal of the messenger of Satan; then God said, “My grace is sufHcient for thee” (2 Cor. xii. 9). We must knock again and again; God heareth as soon as the prayer is made; but he taketh his own time to dispatch an answer, vibraham prayeth for a child; but many years pass over till he hath him in his arms.
4. When God giveth an answer, own it as an answer. Sometimes we will not take notice of what is before our eyes, out of deep distress of spirit. It is said, “If I had called, and he had answered me; yet would I not believe that he had hearkened unto my voice” (Job ix. 16). Thus we misinterpret God’s dealings in our troubles, that we will not own God’s work as an answer.
5. Consider the several ways how God giveth answer to his people’s prayers.
(1.) Extraordinarily, as in ancient time. So an angel waa sent to Cornelius to tell him his prayers were heard. So to Daniel, so to Abel (Heb. xi. 4); probably by fire from Heaven; by vision, to Abraham; by voice or visible token, to Moses, and the high-priest in the tabernacle of the congregation, from above the mercy-seat. But these returns were proper to those times.
(2.) Ordinary; and this several ways.
(i.) Either by granting the mercy prayed for, as to Hannah: “For this child I prayed; and the Lord hath given me my petition which I asked of him” (1 Sam. i. 27). So to David: “Thou hast given him his heart’s desire, and hast not withholden the request of his lips” (Psalm xxi. 2). So often to his people, when they have humbly sought to him. Sometimes instantaneous, at the very praying: “And Samuel cried unto the Lord for Israel; and the Lord heard him: and, as Samuel was offering up the burnt-offering, the Philistines drew near to battle against Israel; but the Lord, kc, discomfited them” (1 Sam. vii. 9, 10). Or by degrees, when God is preparing instruments, before he giveth consummate deliverance:” I have heard their groaning, &c.; I will send thee into Egypt’’ (Acts vii. 34). Their escape was some while after.
(ii.) By giving in spiritual manifestations to the soul, though he doth not give the particular mercy prayed for; as when, upon the prayer, he reviveth the soul of him that prayeth: “He shall pray unto God, and he will be favourable unto him; and he shall see his face with joy” (Job xxxiii. 26). The Lord giveth them the light of his countenance, and special discoveries of his love, or support till the mercy come: “In the day when I cried, thou answeredst me, and strengthenedst me with strength in my soul” (Psalm cxxxviii. 3). Support is an answer, such an answer had Paul: “My grace is sufficient for thee.” Or when the heart is quieted, though we do not know what God will do with our requests, yet satisfied in the discharge of our duty, and that we have commended the matter to God. So it is said of Hannah, when she had prayed, “Her countenance was no more sad” (I Sam. i, 18). And, “Be careful for nothing; but in everything by prayer and supplication, with thanksgiving, let your requests be made known unto God; and the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus” (Phil. iv. 6, 7). Sometimes by a secret impression of confidence, or a strong inclination to hope well of the thing prayed for: “The Lord hath heard the voice of my weeping” (Psalm vi. 8). Or experiences, as they
VOL. III. 8 that travelled to Jerusalem, passing through the valley Baca, they met vpith a well by the way (Psalm lxxxiv. 6); a sweet refreshing thought, or some help in the spiritual life, by serious dealing with God; some consideration to set you a work, or some new engagement of the soul to God, as a recompence of the duty; some principles of faith drawn forth in the view of conscience, not showed before. Some truth or other presented with fresh life and vigour upon the heart.
(iii.) Sometimes by way of commutation and exchange; and so God doth answer the prayer, though he doth not give the mercy prayed for. When he giveth another thing that is as good, or better, for the party that prayeth; though not in kind the same, yet in worth and value as good. This commutation may be three ways. First, in regard of the person praying. David fasts, and humbleth, and melteth his soul for his persecutors; and it returned into his own bosom (Psalm xxxv. 13), was converted to his own benefit: his fasting had no effect uyon them; but his charity did not lose its reward. David prayeth for his first child by Bathsheba, but that child dieth, and God giveth Solomon instead thereof (2 Sam, xii. 15). Noah, Daniel, Job, shall save their own souls (Ezek. xiv. 14). Your peace shall return to you again (Luke x. 5, 6), the comfort of discharging their duty. Secondly, in regard of the manner. Carnal things are begged, and spiritual things are given. The apostles asked him, “Wilt thou at this time restore again the kingdom of Israel?” (Acts i, 6.) They did not receive the kingdom to Israel, but received the promise of the Spirit, Moses would fain enter into Canaan with the people; and God said, “Let it suffice thee, speak no more unto me of this matter” (Deut. iii. 23 — 26); but God gave him a Pisgah sight, and ease of the trouble of wars. We would have speedy riddance of trouble, but God thinketh not fit; as showers that come by drops, soak into the earth better than those that come in a tempest and hurricane. We ask for ease in troubles, and God will give courage under troubles: “I called upon thy name, O Lord, out of the low dungeon. Thou hast heard my voice; hide not thine ear at my breathing, at my cry. Thou drewest near in the day that I called upon thee: thou saidst. Fear not” (Lam. iii. 55 — 57). His gracious and powerful presence in trouble was enough. Christ “was heard in that he feared” (Heb. v. 7); not saved from that hour, but supported and strengthened in it. Job sacrificed, prayed for his children when they were feasting (Job i. 5); and, though they were all destroyed, God gave him patience; for, in all that befel him, he “sinned not, nor charged God foolishly” (verse 22). Thirdly, in regard of means We pray such means may not miscarry, God will use other; as Abraham would fain have Ishmael the child of the promise, but God intended Isaac: “Oh that Ishmael might live before thee!” (Gen. xvii. 18.) Thus doth God often blast instruments we most expect good from, and maketh use of others to be instruments for our good which we did least expect it from. God may give us our will in anger, when the mercy turneth to our hurt. Therefore the kind of God’s answer must be referred to his own will; in all things for which we are not to pray absolutely, and when we have discharged our duty, endeavoured to approve our hearts to God, take what answer he will give.
DocTKiNE II. — From the manner of praying with the whole heart, the saints have the more confidence of being heard in prayer. David allegeth his crying with the whole heart, as a hopeful intimation of a gracious answer.
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1. Because a prayer rightly made hath the assurance of a promise. The promise is, “Ask, and ye shall receive, that your joy may be full” (John xvi. 24). Now, this beareth no exception, but that we ask “according to his will” (1 John V. 14). S,” born, pefcnif, boni, bene, ad bonum. Good men, asking good things, in the name of Christ, for a good end, thou canst not miss.
2. Where there is sincerity and fervency, we have two witnesses to establish our comfort and hope; the Spirit of God that knoweth the deep things of God, and the spirit of man that knoweth the things that are in man. God’s Spirit, who stirreth up these groans in us: “He that searcheth the hearts, knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God” (Rom. viii. 27). And the testimony of our own spirits, that we have done our part, and discharged our duty, and so have ti’ue joy and confidence: “My witness is in Heaven, and my record is on high. My friends scorn me; but mine eye poureth out tears unto God” (Job xvii. 19, 20).
3. God doth not use to send them away comfortless that call upon him in spirit and truth, because by one grace he maketh way for another; by the grace of assistance, for the grace of acceptance: “Lord, thou hast heard the desire of the humble: thou wilt prepare their heart, thou wilt cause thine ear to hear” (Psalm x. 17). Where God hath given a heart to speak, he will afford an ear to hear; for God will not lose his own work: he cannot refuse those requests which are according to the direction of his word and the motions of his Holy Spirit, when they are brought to him.
Use. — This exhorteth us to look more after the manner of praying. An earnest and sincere prayer cannot miscarry; judge by this, and you cannot want success. You cannot judge of your prayers by the wit, by the length, by the kind of words; but by the faith, the sincerity, the obedience, the holy desires expressed in them. Cry with your whole hearts, and God will hear you.
1. Look to the fervency of the prayer, set yourselves in good earnest to seek God, and good will come of it: “I set my face unto the Lord God, to seek by prayer and supphcations” (Dan. ix. 3); I seriously minded the work: “Therefore hath thy servant found in his heart to pray this prayer unto thee” (2 Sam. vii. 27); he found his heart disposed to call upon God; there is many a prayer we force upon ourselves, we do not find it there. What encouragements from the word, what motions from the Spirit! Resolve to seek after it, till you have found it: “When thou saidst. Seek ye my face, my heart said unto thee, Thy face. Lord, will I seek” (Psalm xxvii. 8). Wrestle with God: “He had power over the angel, and prevailed; he wept, and made supplication unto him” (Hos. xii. 4). Such as wrestle with God, and have their hearts broken and melted before the Lord, will prevail.
2. Look to the sincerity of your prayers; see that you do not feign and pretend to pray for a thing you desire not: is your confidence wholly in the Lord? When your heart is divided, and you hanker after carnal lusts, you cannot pray aright.
3. Look that you ask more for his glory than for your own ease: “Ye ask, and receive not; because ye ask amiss, that ye may consume it upon your lusts” (James iv. 3). The less by-ends in prayer, the more hope of success.
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Thirdly, The promise of duty; “I will keep thy statutes.” Doctrine. — God’s children, when they think of mercy, are at the same time thinking of duty and obedience.
1. Because they are ingenuous and thankful. Now, obedience is the best expression of gratitude; and therefore, when they ask mercy, they mingle resolutions of duty with expectations of mercy: “1 beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service” (Rom. xii. 1).
2. They are supernaturally or spiritually sincere, and so propose this as their scope in all conditions, to live unto God; all their desires and resolutions are to this purpose. They have a sense of their own benefit, but still in subordination; their purpose is to serve him diligently: “To me to live is Christ” (Phil. i. 21); “For none of us liveth to himself, and no man dieth to himself; for, whether we live, we live unto the Lord; and whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord’s” (Rom. xiv. 7, 8).
3. This is God’s end in giving mercy, temporal or spiritual, to bring them to obedience: “That we, being delivered out of the hand of our enemies, might serve him without feai-, in holiness and righteousness before him, all the days of our life” (Luke i. 74, 75). Save me, quicken me, and I will keep thy statutes. God’s end in giving, and the end of gracious souls in seeking, mercies and blessings, is much the same; that God may have the glory, as well as they the benefit and comfort, of what he bestows upon them.
Use. — Mind your service more; engage yourselves to God anew, in every prayer, upon every mercy and answer of prayer: ‘Lord, I desire this only in order to obedience.’