Martin Luther on Psalms 120:1

The 120. Psalme. I called vnto the Lord in my trouble, &c.

The argumēt of the Psalm. This Psalme I iudge to be an inuocation or prayer for the helpe of God against euill and pestilent tongues, or against such euils as pestilent tongues, that is to say, heretikes bring into the Church of God when they teach any thing against true and sound doctrine. For that is a most perilous tentation when doctrine is assayled and impugned. For the Deuil hath two wayes whereby he vexeth the Church of God, heresies and the sword or persecution. For this cause our Sauiour Christ also calleth him a lyer and a murtherer. Therefore all the Psalmes almost consist in these two points, namely to call vpon God for his helpe and protection either against Satan the murtherer, The Psalmes pray in two respctes agaynst Satan. or against Satan the lyer: that is, either against pestilēt doctrine, or els vnder the crosse and persecution, against cruell tyrannes. Of murther there be diuers kindes, whereby Satan afflicteth the Church of God. Some he exerciseth with the feare of death, Satan how he is a murtherer. some with sclaūders, some with iniurie and oppression of enemies, some with hatred and malice, and some with other troubles and calamities, and these do belong to persecution & cruelty. How he is a lyer. To lying doe belong those things which he worketh by his ministers, specially in ye church of God, through false doctrine and wicked opinions, whereby he troubleth mens consciences: also through inward tentations, when he vexeth the godly with the venimous dartes of desperation, mistrust and blasphemy, and so vnder the name of God, whom he may, murthereth and carieth vnto hell: for all these lying comprehendeth.

Of these perilous tentations we see the church of God to haue greuously complained, not only in the Psalmes, but also throughout the whole Scriptures, that it hath be[illegible: 3 letters]sore assayled with tyranny, errour, heresie, &c. But this Psalme (as I sayd) doth properly pertayne to the former kinde of tentation concerning pestilent doctrine▪ albeit it toucheth the other also. For it can not be, but that false and lying teachers must be also bloody and cruel, being bent to defend their wicked doctrine & impiety by all meanes possible. The Deuill also begnileth the hearts of men with lying and falshoode, that he may thereby stirre vp occasions of murther and bloodshed, as among many other examples of the church, the murther of our first parents in paradise doth well declare: Our first parents deceiued by lying. for Satan with lying deceiued them, that he might bring them to destruction. And because the Church of God, through lying and selaunderous conga[illegible: 1 letter]es suffereth now euery where the like tentation, the cruell hatred of the worl[illegible: 1 letter], and all calamities for the confession of pure and sincere doctrine, it is therefore necessary for vs to be feruent in prayer against y• like pestilēt tongues in those our dayes, that they may haue no power to hurt so much as they would▪

Verse .1. I called vnto the Lorde in my trouble and he hearde me.

This verse conteineth not onely an example, but also doctrine whereby we may learne what we ought to doe in these tentations of the lying tongue, namely when we haue to doe with such peruerse and obstinate heretiks as wil by no meanes be reduced from their false doctrine and errours into the way of truth. For by long experience and after many and great conflictes haue we learned, that (as Paule sayeth) they are condemned euen by theyr owne iudgement or the testimony of their owne conscience, and therfore after they haue bene once or twise warned, they ought to be geuen ouer and auoyded. The authors of wicked doctrine are incorrigible. And this haue we found especially in the chiefe defenders and maintayners of wicked doctrine, that for all that can be said or deuised, they wil neuer be the better. It may be that some times they will geue place to the trueth: for by the power of Gods word they may be conuinced, but they will neuer be conuerted. For if you stop their blasphemous mouthes one way, yet wil they not so geue ouer, but seeke new occasions to fight against the truth. Arius. This the histories, not only of the Arians and other heretikes doe declare, but also the examples of these our dayes geue witnes vnto the same. It is impossible therefore for vs vtterly to stoppe the mouthes of heretiks. To reproue them and to conuince them, is all that we can doe: Also to preserue others ouer whom God hath giuen vs a charge, from their errours and pestilent doctrine. For a minister of Gods word ought to be well armed and instructed, that he may be able, not onely to teache the simple, but also to reproue and conuince the peruerse and obstinate. Herewith let vs be content, that such as are vnder out charge being thus forewarned, may stand firme and stedfast. But that we shall be able to conuert the peruerse and obstinate, let vs neuer hope. How often did Christ stoppe the mouthes of the Pharises, not onely with manifest. Scriptures, but also with the finger of God and with miracles? and yet remayned they still as obstinate in their impiety and infidelity as they were before. Arius was vtterly conuinced and his heresie confounded, and yet he set forth his heresie againe with greater audacity & successe then he did before. What shall we say of our Papistes? Doe we not see euen the very same thing in them also?

Such therefore as wilfully striue against the trueth, and will not be conuerted, after o[illegible: 1 letter]ce or twise warning, let vs geue ouer, & by the example of Dauid let vs with prayer fight against them: Like as we must pray also for our brethren, that with the deceitfull shew of trueth they be not seduced. More then this we can doe nothing. For the deuil, the father of all heresies, is such a Proteus, Proteus was one that could chaūge him selfe into diuers formes, as nowe into a beast, nowe into a tree, and now into some other thing else. so slippery and full of sleights, that we shall neuer knowe howe or which way to lay hold on him. For if we stoppe one crest, he will finde twenty moe whereby he will wind him selfe out againe, and (as the winde enclosed by force) will seeke and search euery way howe he may get out. For against him chiefly we fight when we haue to doe with heretikes. Wherefore by disputing and contending we shal not preuaile against him. Notwithstanding we must doe herein what we may, that the ministers of Satan may be reproued and conuinced for the behoofe of the Church.

But to the externall word we must ioyne prayer, whereby specially the wicked spirit is repressed and bridled. This prayer did beate downe Arius, Manicheus, Sabellius. This confounded the Pharises and vnbeleuing Sinagoge. This hath subdued the authors of sects in these our dayes: And they that will not heare vs exhorting and reprouing them, shall feele the force of our prayer crying out vnto God for the sanctifying of his name, & ye cōming of his kingdom. This is the only way to obtayne the victory: So that these pestilen[illegible: 1 letter] tongues, although they seeme to preuaile against vs for a time, yet shall they at the length be vtterly rooted out.

We must therefore goe wisely and circumspectly to worke in this daungerous case, and cast away all confidence of our owne wisedom, yea although we haue the word of God neuer so much on our side. For we fight not against flesh and blood, but against spirituall wickednes. If we had to doe with flesh and blood onely, we would so defend and fortifie our cause with matter and force of argument sufficient, that nothing shoulde be able to counterueile the same. But now we haue experience, that when they are with arguments and authority of Scripture vtterly confounded, yet do they still with toth and nayle hold fast their errour, and labour by all meanes possible to defend the same. This sinne therefore I am wont to compare to the sinne of Iudas, who coulde not excuse his deuelishe purpose that he went about in betraying of Christ, and yet he neuer rested vntill he had brought the same to passe: for Satan moued him so to doe. Euen so when these authours and maintayners of hereticall doctrine are manifestly conuinced, yet Satan will not so geue them ouer, nor suffer them to rest.

Against heresies we must fight especially with prayer. Wherefore it is necessary that herewithall we adioyne prayer, and with prayer specially we must fight, according to the notable and most comfortable example of Dauid here in this place, which sayth: I called vpon the Lord in my trouble, &c. As if he shoulde say, in this daunger of wicked doctrine whilest I sought the conuersion of the false prophetes, and to bring them to the knowledge of their errour, all that I did, was but in vayne. For Satan who had possessed their heartes, is so slipperie, that it is not possible to take any holde on him. Moreouer, if ye looke to the number, they which set them selues agaynst me, were both moe in number and more mightie in power. What shoulde I miserable man doe in this distresse? Euen thus doe I. After that I haue diligently taught and set forth the worde of the Lorde, both warning my brethren of the daunger, & the other also of their errour, I ascende vnto my God by prayer, and shewe vnto him myne affliction, being vndoubtedly perswaded, that he will heare my prayer.

Thus Dauid setteth forth vnto vs his owne example, and sheweth what he himselfe was wont to doe. But, to talke of these thinges and to teache them vnto others, as it is an easie matter, so by experience we finde and in our selues we feele howe hard it is to performe the same in deede. For first these euills which the father of lyes styrreth vppe by wicked doctrine, the godly can not beholde without great griefe and sorrowe. Besides this, they are without all hope of remedie, for that the rage of pestilent doctrine is more horrible then the force and violence of fire and water which suddenly consumeth and destroyeth all thinges. The heart therefore is on ech side troubled and vexed, both with feare of the calamitie that shall followe, and also with the sense and feeling of the present euills. Nowe, if there be ioyned with all these thinges, an inward crosse and affliction, Inward tribulation and affliction of the soule. so that the hearte doe also feele the displeasure of God, here it seemeth impossible for a man to pray. And doubtlesse a man vnexpert and vnskilfull in these matters, and presuming of the worde and his owne knowledge, shall gayne nothing thereby but infinite troubles and vexation. For, to teache, to reproue and to conuince, is not sufficient, but God withall must giue the encrease, that not onely we with our brethren may be preserued in sound doctrine, but also such as teach the contrary may be rooted out and brought to naught. And this by prayer onely is obtayned. But howe hard a thing this is, we haue alreadie declared. To read the word, to heare the word, and to teach the word, are in deede excellent and heauenly works, which require the help and aide of the holy Ghost: The vse and practise of faith. but the inward practise of faith, so to conuert vnto the Lord, so to pray, so to presume of Gods fauour that thy prayer shall please him, and that he will heare the same, that is a hard matter in deede. For fearefull consciences many tymes feele not this certainty and assurance in them selues, but are brought to such doubting and mistrust, that they can conceaue no hope of helpe or comfort, especially such as are touched with the remorse of conscience, gilt of sinne, and the feeling of their owne vnworthines. For in this case it oftentimes commeth to passe, that the minde beginneth first to doubt whether prayer will any thing auaile or not. They that are brought to this poynt can not pray, especially if they measure the same after the sense & feeling of their owne vnworthines. But here thou must not regard what thou art, but rather looke to the promise of God, the necessitie of prayer, the daunger that followeth the neglecting thereof, and the thing it selfe for the which thou oughtest to pray. Setting these things before thine eyes, albeit thine owne conscience and vnworthines call thee from prayer, yet shalt thou be constrayned by prayer to flie to God for help and succour. For if a man, (for examples sake) haue committed theft, murder or some other notorious crime, and in flying away falleth into the water and so into daunger of drowning, shall he not pray because his conscience accuseth him that he hath done wickedly? Nay, how much the more great and grieuous the sinne is, and the necessity of praier more vrgent, so much the more earnestly ought the mind to be stirred vp and more ready to prayer.

In like maner must we doe also in this tentation and daunger of wicked doctrine. And whatsoeuer we be, we must rather consider ye great enormities that Satan raiseth vp by lying ministers, then whether we be worthie to be heard or no. Howe the mindes of men must be stirred vp to prayer. To this doth the promise also allure vs. For we haue a promise in Christ that we shall be heard: yea and Christ him selfe also hath prescribed vnto vs the very words, syllables & letters which we should vse in praier. We haue also a commaundemēt to pray: so that it is not in our choyse to pray or not to pray, but it is a work cōmaunded of God. Now, when we remember these thinges, and then consider on the one side how necessary a thing it is for vs to pray, and on the other side howe great the daunger is if we doe not pray, then are our mindes quickned and the tentation or conscience of our owne vnworthines is, Tribulation stirreth men vp to prayer. as it were swallowed vp. Like as it hapneth also in sudden daungers: as when a man in his iorney falleth into the hands of theeues or is in great perill of drowning, here, before he can once think of his own vnworthines, he bursteth out into these wordes, or this cogitation: O God, be mercifull vnto me. And here the saying of the Phisicians is found most true, that sharpe sawces prouoke the appetite. For there is no better scholemaster to teach vs to pray, then necessity. But whiles we walke in securitie and are not touched with any feeling of present daungers, no maruell is it if our prayer be either no prayer at all, or else in dede very faynt and cold. For mine owne part I can say by experience, Luther writeth that which he hath proued by experiēce. that I neuer pray more hartely then in the time of trouble and affliction. And this is that sharpe sawce which stirred vp also in Dauid a hunger, as it were, and an appetite to pray, as he sayth: I called vnto the Lord in my trouble, &c.

We may learne therefore out of this verse that Dauid vsed this remedy against lying tongues, that first by doctrine he stirred vp him selfe and others, The necessitie of prayer set forth vnto vs in the Lords prayer. and then he prayed. In like maner ought we to do euē in respect of ye cause or necessity, which the Lords praier also setteth forth vnto vs. For in yt the name of ye Lord is polluted, mens consciences peruerted, and the profession of the Gospel hindred, we haue in deede great cause to say: hallowed be thy name, that these abominations and blasphemies may haue an end: Thy kingdom come, which by the kingdom of Satan is in a manner oppressed. He that prayeth after this sort, shal fil heauen with his sighes and grones: wheras if we liue at ease and feele no trouble, our praier is so cold that scarcely our mouthes are filled therwith.

This cause and necessitie of prayer Dauid expresseth when he sayth: I called vnto the Lord in my trouble, &c. For there must be some great necessitie to constrayne vs to pray, as our owne saluation, the saluation of our brethren, death eternal, our sinnes, our troubles and afflictions, the glory of God, the kingdom of God, &c. all which are set forth in the Lordes prayer, and if we consider them as we should doe, they will constrayne vs to poure out true and harty prayer vnto God with sighes and grones. Let vs consider well these thinges, and with our prayer let vs burst, through the cloudes which hide from vs the presence of our most gracious God, Prayer is a seruice of God. and thinke that prayer is an acceptable sacrifice to God, and such a seruice as he him selfe requireth of vs. Some seeke a meane helpe and trust to other mens prayers: which in deede are not to be neglected, for the prayer of many hath a more force and power. But thou also must pray as a member of the Church, which with one voyce sayth: Our Father, &c. For he will not be the father of this or that man onely, but he will be also thy father.

Here is expresly added: How poore afflicted consciences are to be comforted which dare not call vnto ye Lord. vnto the Lord, contrary to that opinion of which I was once my selfe, and many poore soules besides in popery at this day are. For thus I thought: I am a sinner, and therefore I dare not pray vnto God being angrie with me for my sinnes. I wil therefore seeke such mediatours as are in the fauour of God, as Marie, Peter, Paule, &c. For timorous consciences euen at the hearing of the name of God are afraide. And in deede great is the Maiestie of God: but yet thou mayest not thinke it so great, that thereby thou shouldest be driuen from prayer. For if thou consider his Maiestie, why doest thou not consider it in this respect, that he hath commaunded thee to pray? The authority of the commaunder ought so to be regarded, that it should bind thee to obey. Marke well this commaundement of God, and commend thy selfe to his grace, and say: Lord, it is not in my choyse to pray or not to pray (as in monkery we did maintaine): Thou hast commaūded me to pray. I do acknowledge therefore that I am bound to obey thee. If I be vnworthy, yet is thy commaundement and thy will worthy to be obeyed: thy promise is worthy to be beleued and trusted. Therfore I pray not in the worthines of my selfe, either else of Marie, Peter, Paule, &c. but in the worthinesse of Iesus Christ, and of him who hath commaunded and charged me to pray.

Of this maner of prayer the whole papacie is ignoraunt. The prayers of ye Papistes. And by myne owne experience this I dare affirme, that as in all the tyme of my life that I ledde in monkerie I neuer once sayd the Lords prayer truely: so the Papistes at this day do not vtter one syllable thereof in faith. Yet peraduenture the Lord heard the vnspeakeable gron[illegible: 1 letter]ngs of my heart, which I thinke many other also had, although they were ignoraunt thereof. But where these sighes are not, no parte of ou[illegible: 1 letter] prayer is either vttered or vnderstand as it shoulde be, and as by the grace of God we nowe both pray and teache others to pray. There is a saying of a certayne Heremi[illegible: 2 letters], (which the Mon[illegible: 1 letter]es are wont to haue commonly in their mouthes) that there is no such labour as to pray. Nothing more hard then to pray. Which may be truely sayd of that prescript forme and maner of prayer without fayt[illegible: 1 letter], which was enioyned to the popishe Priestes: but muche more truely is it verif[illegible: 1 letter]ed of that prayer which is made in fayth▪ as when the heart striuet[illegible: 1 letter] against Satan, the terrour of conscience and desperation, and with boldnes layeth holde on the mercies of God. Albeit, not onely the promise of God made vnto vs when we pray, ioyned with the commaundement: but also the necessitie that constraineth vs thereto, maketh this difficulty and labour more easie in the exercise of prayer when it proceedeth of faith. For true prayer can not be without faith. Yea these two, the promise I meane, and tribulation doe make our prayer harty and feruent. In these exercise your selues & vse prayer in your chamber secretly and with your selues alone, as Christ commaundeth. And if Satan go about to hinder this prayer (as he is wont) then close your eyes and say: Beholde Lorde, here is trouble and anguishe: here am I in daunger: such a brother is grieuously afflicted: thus or thus he is vexed of Satan. The time suffereth me not nowe once to thinke whether I be worthy to be heard. Helpe nowe in tyme O Lorde, according to thy worde, &c. Thus, if we, considering the daunger on the one side, and also the promise on the other, doe flye vnto God for succour in our distresse, we shall vanquish Satan and gette the victorie. After this maner Dauid by his owne example stirreth vs vppe to prayer, not onely in the daunger of deuelishe doctrine, but also in all other troubles. And if thou doe so presume of God, that thou become euen impudent and shamelesse, it shall please God highly, according to that which followeth: and he heard me. As if he should say: The Lord declareth that our prayer pleaseth him which we make with a trust and confidence in his promise and mercie that he heareth our prayer.

And here see that thou diligently learne this name and title which Dauid here giueth vnto him, God the hearer of praiers that he is auditor precum, the hearer of prayers, and beware when thou prayest, that by doubting or incredulity thou take not from him this name, as many times we doe. Agaynst this doubting Dauid goeth about to confirme and strengthen vs with his owne example, and besides the promises of God, which we haue, he setteth before vs his owne experience, to stirre vs vp to call vpon God in faith, whereby we may assure our consciences, that God will heare vs in that he is the hearer of the sighes and grones of all those that pray vnto him in fayth. And if he heare not speedely, yet he will heare in his good tyme. If he [illegible: 1 letter]eare thee not in suche sorte as thou wouldest and doest desire, he will heare thee in much better wise. So sayth Bernarde. And I doe not remember that euer I redde in any of the fathers of the latter age a more godly saying. The saying of Bernard. Brethren, sayth he, as concerning your prayer, haue no doubt, but assure your selues that as soone as the worde passeth out of your mouth, your prayer is wrytten and regestr[illegible: 2 letters] in heauen in the presence and sight of God: and eyther it shalbe done that ye haue asked, or else it is expedient not to be done. What can be more Christianly spoken? what greater consolation can there be then that God, as a most gracious, riche and bountifull Prince, shoulde geue no other aunswere to all the supplications and prayers made vnto him▪ but fiat, that is to say, be it done that ye haue desired.

But ye will say: We see it commeth oftentimes otherwise to passe. God giueth not alwayes that we pray for. For notwithstanding the prayers that be made for women with childe and in [illegible: 1 letter]rauell, yet many dye in their trauell. Did not Iacob (thinke ye) pray for his wife Rachel in that extremity? Dauid also in like maner prayed with great feruencie of spirite for his sonne begotten of Bersaba, but it was in vaine. Many such examples we see also daily amōgst the Sainets of God. I answere, that howsoeuer it be, The prayer of yong children. we must vndoubtedly beleue that God is the hearer of prayers. This title we may neuer take from him. And in this faith yong children doe effectually pray: The godly youth in that reformed church being brought vp in ye n[illegible: 1 letter]rture of ye lord & cō tinuall catechising, may shame al our reformation, where the youth is so godles for lacke therof. which doe beleue that God heareth them and giueth them all thinges. This fayth children haue with full assurance, and without any doubting, and therefore their praier I both greatly commend, and also do oftentimes set the same before me as an example to follow. For albeit that children do learne the forme of prayer & words of vs, yet the efficacy & power, therof we may wel learne of them, because of our peruerse & corrupt nature, & also our euil education. First therfore we must beleue & not doubt yt our prayer is heard. Secondly this hearing must be thus defined, not that God geueth alway that which we pray for, but that which is profitable for vs. For God, in that he is good, can geue nothing but that which is good. But we many times doctraue that thing which is not good in deede, but seemeth so vnto vs. Howe God heareth our prayers. In such cases God euen then heareth our prayer, when he graunteth not that which we desire. In that prayer therefore which the Lord hath taught vs, first we pray for the sanctifying of his name, for the comming of his kingdom, & that his will may be done, before we pray for the things which do pertayne to the vse and commoditie of this life: so that in such things we desire that the Lord would do, not that seemeth good vnto vs, but that which is good in deede. The difference therfore in asking those things which we pray for, is here rightly set forth: So that in those things which pertaine to the glory of God & our saluatiō, we must beleue our praiers to be heard without condition. But in those things which pertayne to this life, albeit we must hope that the Lord will graunt our petitions, yet must we pray with condition, resigning our wils to the Lords will, to do therein as semeth good vnto him & profitable for vs. For he knoweth what is good for vs, but we do not, as a[illegible: 1 letter]so S. Paule sayth. Thus must we restru[illegible: 1 letter] this title to our most faithfull & gracious God, that he is audito[illegible: 1 letter] precum, a hearer of prayers, as Dauid here speaketh of him.