Choice and Practical Expositions on Four Select Psalms, Sermons on Psalm 4 · Sermon 4
SERMON IV.
PSALM 4.4.
Stand in aw and sin not: commune with your own heart upon your bed, and be still. Selah.
There's no more compendious way whereby to work upon an Enemy, to take him off from acts of opposition, and to perswade him to terms of love, composure, and pacification; then by setting close upon his Conscience, and coming home as near as may be to that. That reconcilement which is laid in Religion is the surest, and most effectual of any, and such as is likely to meet with the happiest success: Therefore the holy man David in the course of this present Scripture, which we have still here before us, takes such a course as this is with those who were Adversaries to himself, and Opposites to his Government of them. He does not only complain of them, reason and expostulate with them; but also informs and counsels them, and directs them to the doing of that which might at once be most safe for the peace of their own Consciences, as also for agreement with Himself; and does endeavour (upon this ground) to abate of their fury towards him, by restraining of their sin against God. This is the scope and drift of these words which I have now read unto you; Stand in aw, &c.
IN this present verse before us we have two general Parts considerable of us: First, The Psalmist's direction, as to the ordering and regulating of our affections, Stand in aw and sin not. Secondly, The same Persons direction, as to the ordering and disposing of our Meditations; Commune with your own heart upon your bed, and be still.
We begin with the first, viz. His direction for our affections; Stand in aw and sin not, i. e. Stand in aw, that ye may not sin. The Point which from hence arises is (briefly) this, That awfulness is a good remedy against sinning: The keeping of our selves in a due frame of fear and trembling, is an happy means to us for the prevention of any miscarriage in us: Prov. 28.14. Happy is the man that feareth alway: but he that hardeneth his heart shall fall into mischief: Philip. 2.12. Work out your own salvation with fear and trembling. And 1 Pet. 1.17. Pass the time of your sojourning here in fear. And Heb. 12.28. With reverence and godly fear. There's a double fear or awfulness which Christians are to maintain in themselves, as a means to keep them from sinning: The one is, The fear of God Himself, who is the Lord and Creatour. And the other is, The fear also of the Creature.
First, For God Himself; We must fear Him in order hereunto: My son be thou in the fear of the Lord all the day long, Prov. 23.17. And Acts 9.31. Walking in the fear of the Lord. And 2 Cor. 7.1. Perfecting holiness in the fear of God. This, it is a special help for the restraining of sin; It was so, as we may observe in Joseph, when he was tempted by his Mistress to Uncleanness; How can I do this great wickedness and sin against God? Gen. 39.9. The fear of God restrain'd him, and kept him in, from that great miscarriage. And he perswades his Brethren afterwards that he would do nothing to them which was unfit or unequal, because he feared God, Gen. 45.18. The fear of the Lord is the beginning of wisdom: It is the conclusion both of David the Father first, Psal. 111.10. And afterwards of Solomon the son, Prov. 1.7. on the other side. The want of this fear is made the ground of all sin and wickedness, as Rom. 3.18. There is no fear of God before their eyes. This was the ground of all the other mischief, which we find there to be mention'd. And Abraham he was afraid they would kill him, because of his wife; because he thought surely, The fear of God is not in this place, Gen. 20.11.
For the opening of this further to us, there's a manifold consideration of God, as the Object of fear, in which respect we may be kept from sin: First, In his Omniscience and Omnipresence; Stand in aw of this, and sin not. The more that any are indeed perswaded, that God beholds them, and takes notice of them in all that they do, the more are they held from transgressing against him; and whiles they do not so, they are more free in the contrary, as they in the Psal. 94.7. Tush, the Lord shall not see: neither shall the God of Jacob regard it, &c. And they in the Prophet, Ezek. 8.12. The Lord hath forsaken the Earth: the Lord seeth us not. This made them to commit those abominations there spoken of in them; whereas on the other side, David was much aw'd and kept in from this, Psal. 139.7. Whither shall I go from thy Spirit? or whether shall I flee from thy presence? &c. And Psal. 16.8. I have set the Lord alwayes before me, &c. therefore I shall not be moved. And so Job 31.4. Doth not he see my wayes, and count all my steps? This made him to have a care of himself how he walkt. Thus, if men would be careful to do, to make God Himself present to them in their thoughts, as he is indeed in the thing it self, it would wonderfully aw them, and restrain them, and keep them in from a great deal of wickedness, whereto they are exposed.
The second is, God's Holiness and Justice; This must be taken into the other: If men look upon God as present, but withall as one as had as themselves, of the same mind with them, that does allow and approve of their evil courses, this will nothing restrain them in them; but when they shall consider that he is a God of pure eyes, that cannot behold iniquity, as it is, Heb. 1.13. That cannot but behold it, in regard of Observation; and yet that cannot at all behold it, in regard of Approbation, (as indeed he cannot) this will somewhat more work upon them. A great cause of licentiousness is want of attention to God's Justice; when men think him not to be such an hater of Sin as indeed he is, but that he is more tender and favourable to it; as the Lord Himself intimates as much unto us, Psal. 50.21. These things hast thou done, and I held my peace: and thou thoughtst that I was altogether such an one as thy self: but I will reprove thee, (or convince thee of the contrary) and will set thy sins in order before thine eyes.
Thirdly, The Goodness and Mercy of God; There's a great matter in that, at least to an ingenuous spirit; and when we speak of a fear of Reverence and Respect, as Psal. 130.4. There is mercy with thee, that thou mayst be feared. And Hos. 3.5. They shall fear the Lord and his goodness in the latter dayes. There's a great matter in God's goodness to work fear in the heart of a good Christian, and such a fear as may withold him from sin. The more love and affection that men bear to any ones person, and courtesie which they have received from him, the more tender are they of offending him. Why thus now is it with a good Christian towards God; The love of Christ constrains him to duty, and the fear of Christ restrains him from sin; as thinking it a shame for him there to offend, where he has been partaker of so much mercy and loving-kindness. And thus we have seen how the Point holds in regard of God; Stand in aw, and sin not, i. e. Keep your selves in an holy fear of the Lord.
We may carry it likewise further to the Creatures, in regard of which it does hold good likewise for such a fear to be maintain'd in us, as may aw us, and withhold us from sin: As first of all, Of the holy Angels, there's an aw to be had of them, as to restrain us in this particular: As the Apostle Paul (in 1 Cor. 11.10.) requires of women to be modestly attired in their publick Assemblies, because of the Angels; that is, those blessed and glorious Spirits, which are especially present in such Dispensations as those are; that they do nothing which may be offensive to them: For though we have not converse with them, yet we are present before them; and because we are so, we should therefore look to our selves. There are three Considerations in the blessed Angels, which should much aw us, and prohibit us from sinning, whiles we are before them.
First, The holiness and purity of their Persons; Do not sin before them, as that which is most contrary to their Nature: Sin, it is very odious and abominable; not only as it is against God Himself, whose Law is transgressed by it, (though that chiefly) but also as any other which are good are offended by it; and amongst the rest the Angels themselves, who are offended with nothing more, then with that dishonour which is cast upon their Lord and ours both by sin and miscarriage.
Secondly, Their custody of us, as our Protectors and Guardians; for so they are: He shall give his Angels charge over thee, to keep thee in all thy wayes, &c. Psal. 91.11. Now we should be afraid of grieving those, whom we do receive so much benefit from: It is a piece of very great ingratitude and unthankfulness to them, whereof we should be ashamed in our selves.
Thirdly, Their Power and Readiness for execution of God's Wrath upon Offenders, Matth. 18.10. There Angels alwayes behold, as being ready to be commanded by him to such a purpose. And Psal. 103.20. Bless the Lord, ye his Angels, that excel in strength, that do his Commandments: hearkening to the voice of his Word, &c. Thus should we stand in aw; first of Angels.
Then secondly, also of Men; Good men, that we do not grieve them, Evil men, that we do not rejoyce them, and give occasions to them of evil against us; and Great men, or those which are in any place of Superiority over us in any Relation: Magistrates, Rom. 13.4. If thou doest that which is evil, be afraid: for he beareth not the Sword in vain. And Ministers, it is said of Herod, That he feared John the Baptist, knowing that he was a just man, and holy, and observ'd him: Feared him, namely, with a fear of reverence, and awfulness, and regard unto him. So Parents, and Masters, and Governors; there's the like fear which is due unto them; If I be a Master, where's my fear? Those which are in place of Subjection, they should be obedient with fear and trembling, in singleness of heart, as unto Christ, Eph. 6.5.
Yea further, (which we may here take in likewise) a man should here also stand in aw of himself, and his own Conscience. Do nothing which may be unworthy of that. Above all, reverence thy self. It will be so with us, if we be that which we should be; and we are never so as we should be, till it be thus with us.
Lastly, For all other Creatures besides; Stand in aw of them too: Do not dare to sin against God, least they be avenged upon thee for it, as they are all forward to be; That thou mayst be at league with the stones of the Earth, and the beasts of the field may be at peace with thee, as Eliphaz there speaks in Job 5.22, 23. Thus we have seen how far this awfulness is to reach and extend it self, in regard of the persons and the things we stand in aw of.
Now further, it is considerable of us also in regard of the conditions and things themselves, which we are to maintain this aw and fear about. The whole life of a Christian is to be full of an holy fear, which is to be exercised in it, in respect of the manifold snares and temptations whereunto it is exposed. But there are some parts and moments of it which do call for this fear more especially to be had in him above any other.
First, In the Judgments of God, either threatened or inflicted; Stand in aw, and sin not here: Shall the Lyon roar, and the beasts of the Forrest not tremble? shall a Trumpet be blown in the City, and the people not be afraid? And so, shall God's Judgments be abroad in the World, and shall we not here be affected with them? It is an ill thing in us, not to keep from sin out of respect, if it be but to the Commandment, when we do not avoid it for the thing it self: But when punishment and wrath does not restrain us, it's here so much the worse: That when God's hand is lifted up, we will not see; nor whiles his Judgments are in the Earth, learn righteousness: This is very much. As he charges it upon his people in Amos, that though he had smitten them so and so, as he there mentions, yet for all that they had not return'd unto him; this was a great aggravation of their wickedness. Surely, if ever it concerns us to stand in aw, and to take heed of sinning, it does then more especially, when God shakes his Rod over us, and when his Judgments hang over our heads; which not to do, is great senslessnesse in us. This was the temper of David himself, My flesh trembleth because of thee: and I am afraid of thy Judgments, Psal. 119.120. That which he found here in himself, the same does he upon the like occasion commend also to others.
Secondly, As in case of Judgments, so also in times of Temptation and Corruption generally spreading in the World; when sin does much abound abroad in others, it's wisdom and prudence in every one to be here jealous of himself, lest he should be lead away with the Error of the wicked also, as St. Peter speaks. David, when the Lord had smitten Ʋzzah for his irreverent handling of the Ark; he had from hence an aw struck into himself, How shall the Ark of God come to me? 2 Sam. 6.9. It is said, He was afraid of the Lord that day, as being jealous of his own weakness and infirmity, lest he might likewise fall into some such errour as that was, which was there committed: In like manner does it become every one else to be, upon the like occasions; as the Apostle Paul, when he had made mention of the Unbelief and Infidelity of the Jews, he gives this caution to the Gentiles; Be not high-minded, but fear, Rom. 11.20. And again, when he had spoken of God's Judgments upon them, for the many sins which had been committed by them, he further adds, Wherefore let him that thinketh he standeth, take heed lest he fall, 1 Cor. 10.12. The falls and slips of others, they should breed fear and caution in us; as those who without the special Grace of God might be guilty of the like miscarriage.
Thirdly, In prosperous Estates, and Conditions of special Inlargement, whether Temporal or Spiritual; here stand in aw, and sin not. Those which have most of the World, and of these Comforts here below, they had need to be so much the more jealous of their own hearts; in their Mirth, and Recreations, and Pleasures, and worldly Injoyments. Those, who are wise Christians, see they have cause to be never more wary, and cautelous, and circumspect, and watchful over themselves, then they have to be in such Cases and Times as these; because that then they are in greatest danger from their own Corruption, and Satan joyning with it: Strike him when he is merry, sayes Absalon of Amnon. Deut. 8.10, 11. When thou hast eaten, and art full: Beware that thou forget not the Lord thy God, in not keeping his Commandments, &c. What ever outward Mercy and Comfort which God does at any time cast upon us; whether Health, or Wealth, or Honour, or what ever it be; it will concern us still to partake of it, with a restrain'd spirit, and an heart still afraid of sin in the enjoyment of it.
And so, as in Temporal Inlargements, so in Spiritual; there's good use of this remembrance here also, Stand in aw, and sin not: Serve the Lord with fear, and rejoyce before him with trembling, Psal. 2.10. Take heed of surfeiting of the Comforts of God, and of growing secure by them, because that Satan still stands at our hand to mischief us; in such cases as those are, we are never more in danger of Him, then after some special good duty perform'd by us, or Consolation vouchsafed unto us; which should make us in all such Cases and Conditions fearful and awful. Thus we have seen this Point open'd unto us, how and when it is to be practis'd by us, whom our fear should be carried to; and in what Cases and Conditions it should be also exercised and drawn out in us.
Now the Application of this Point to our selves comes to this; namely, to stir us up, and to provoke us to put this in practise: To keep our selves from sin, be careful to keep our selves in fear; which is a good help and remedy against it. The want of this is the cause of so much wickedness and mischief in the World; Men have not the fear of God in them; nor of men neither, but cast off all kind of thoughts which might any way breed or nourish, and preserve such affections in them. For us, it concerns us to be awaken'd by this Admonition, and Counsel, and Direction of the Prophet David here in this place; considering this with our selves, that we are never secure from Sin, and the temptations and allurements of it, till we are once come to this. Till we come once to fear sin, we shall be ever and anon in danger of falling into it; therefore especially look to that: This fear, it is the aw-band of the soul, which keeps it right, and free from miscarriage.
For this purpose, let us observe these Directions: First, Be in a continual remembrance of the bitterness which is in sin, and the evils which come by it. The burnt Child (we use to say) dreads the fire; and why so? because he remembers the smart which he suffer'd by it. Even so is it also, or at least should be so (as I may so express it) with the burnt Conscience: That Soul which has felt the scalding wrath of God's Anger in it self for sin, will have little heart to meddle with it again, if it do but reflect upon that sad condition in which sometimes it was; which therefore all such persons should do in temptation to it, that so thereby they may refrain from it; that they may tremble and sin no more, let them consider what sin has cost them, call to mind the broken bones, and the anguish and horror of mind which it hath bred unto them; and this will be a means to restrain them, if any thing in the world will do it: There's nothing so effectual as this to keep them in aw. As the Child, when he thinks upon the Rod, it then makes him to take heed to himself.
Secondly, Look upon God's dealing with others; that's a means to keep them in aw too, when they shall observe the sad effects of sin in their Neighbours or Brethren, and in the examples which they have set before them; as St. Paul in the place before cited does with the Corinthians, 1 Cor. 10.11. All these things happen'd to them for Ensamples.
Thirdly, Have the Word of God both in his Commands, and also in his Threatnings, still present with us: I have hid thy Word in my heart, (sayes David) that I might not sin against thee, Psal. 119.11. How did God's Word restrain him from sin? namely, by keeping him in aw; as acquainting him with God's will and good pleasure concerning sin, as that he would have it to be avoided, and punisht for the commission of it. These, and the like directions are observable in order and reference hereunto, that we may be in aw, and sin not.
Stand in aw, and sin not.] Observe here further thus much by the way, That all restraint of sin, it must have a ground and foundation in the mind and spirit of the Sinner: Till some work be first wrought upon that, there's no good here to be done. This is still the Doctrine of the Scripture, Rent your heart, and not your garment, and turn unto the Lord your God, Joel 2.13. And so James 4.8. Cleanse your hands ye Sinners, and purifie your hearts ye double-minded. And so here now, Stand in aw, and tremble: It is an inward work, this which the Prophet David requires of them.
And the reason of it is this, because that there indeed sin begins, and takes its rise; Out of the heart proceed evil thoughts, even from within, &c. Mark 7.21. Now as sin begins there, so mortification must begin there also. As from hence we come to fall into sin, because our hearts are more loose and extravagant; so we must restrain it by binding them up.
This then serves to direct us how to do in such cases as these are; and meets with the contrary conceits. There are many which think to keep themselves from such and such sins; only by making such and such vows against them, or by laying some outward curbs and restraints upon themselves: This may be well with somewhat else; but alas, it is not enough of it self, nor will never do the deed. Till a man's heart be once changed, his course will not be changed at all; or if it be, it will not be to any purpose, so as to hold: No, there must be somewhat done within; there must be a work of God wrought upon the spirit, or else all will be in vain; Stand in aw, and sin not.
This is the true account of it, why many fall back again (after some respit) to their former old courses; like the Dog to the vomit, and like the Sow to the mire, because their hearts were never throughly wrought upon to an hatred of the sin it self, which they have abstain'd from; only had some temporary, and occasional restraints upon them.
This is not so to be taken, as if that outward restraints also were not good, which are also requisite to be used; which therefore those who are in Place and Authority over others are to improve to keep them in aw; Parents and Governors, and the like, and to assert their authority to them. But these things must not be rested in alone; there must be a desire likewise that God would alter and change their hearts; without which, outward Discipline will be in vain, and to no purpose. And so now I have done with the first general part of the Text, which is the Psalmist's direction for our affections, as to the ordering and regulating of them, for the avoiding of sin; Stand in aw, and sin not.
The second is for the ordering of our Meditations, in these words, Commune with your own heart upon your bed, and be still; which words may again be consider'd of us two manner of wayes: Either first of all simply and directly, as they lie in themselves; or else secondly, reflexively and respectively, in their scope and connexion.
First, To take them as they are here absolutely propounded; And here we have these three particulars: First, The Duty required, and that is communing with our own hearts. Secondly, The Place for the performance of it, and that is upon our beds. Thirdly, The Issue and Consequent of it, or the Duty which is required with it, and be still.
For the first, The duty here required; It is communing with our own hearts: This is a thing necessary to be perform'd by every Christian, even to talk and discourse with himself, and to hold conference in his own self. It is that which may do sometimes in an ill sense, as to the thoughts of vanity, and sin, and mischief: It is required of us here in a good sense, and in reference to Godliness and Religion: A Christian must to this purpose maintain his self-communion.
This is done, and ought to be done by us in sundry particular wayes: First, By way of Inquiry and Examination; we must commune with our hearts, i. e. we must search into our hearts, and consider how the case stands with them. It is the advantage of a man above other Creatures, that he has the power of returning into himself, and upon what he does, which the Beasts cannot do. Now this is that which is to be done especially by a Christian; I communed with mine own heart, and my spirit made diligent search, sayes David, Psal. 77.6. This is that which we should every one of us do, Ask and demand of our selves, whether we do or no that which we should not do; or whether we omit not that which we should do; cite our selves as it were to our selves, and consider how it is with us: And that for this purpose, that so we may order our selves so much the better; Let a man examine himself, 1 Cor. 11.28. As we must do so upon such solemn occasions, so very frequently at other times besides: It is an ill thing for any man to be a stranger (as it were) at home in his own breast, which he will be, without this self-inquiry. It is that which (as I have sometime shewn you out of another Scripture) has a great stroak in the work of Repentance and Humiliation, to ask what have we done, and to ask our selves also; and the neglect of it is there censured by the Prophet as a very great omission, Jer. 8.7. No man repented him of his wickedness, saying, What have I done? That is, in the words of this present Text, No man communed with his own heart, which he is required in special manner to do to this purpose; namely, by way of self-searching, and inquiry, and self-examination; How the case at any time stands with us: That's the first.
Secondly, Sometimes by way of Expostulation and Censure: We must commune with our hearts now and then, so as to check our selves for that which is amiss in us. This is call'd a judging of our selves, 1 Cor. 11.31. Reason out the case in our own minds, as David sometime does, Psal. 42.5. Why art thou cast down O my soul? and why art thou disquieted within me? He chides himself for that distrustfulness which was in him, and inordinate perplexity of spirit. So should we do likewise upon any thing which is amiss in us; take up our selves soundly for it, and rebuke our selves in an impartial manner; as we would think fitting to do with any other that had offended us, and that belong'd unto us: So let us in this case do with our selves.
Thirdly, By way of setlement and confirmation: There's a talking to our selves also thus, by setting home such and such Duties to be done by us, or Truths which are to be believed by strong and convincing Reasons and Arguments. We are to present such and such things to our minds, and fasten them and imprint them upon them, all that we can: Thus as we are to speak to others, so likewise to our selves.
This is a work of some difficulty, but yet withall it's a work of much profit, there's a great deal of benefit which comes by it in a spiritual way: For first, By this means we shall better know our own hearts, and the frame and temper of them. How do we come to know what's in another? it is by communing and conversing with them; we do thereby discern their Natures and Dispositions what they are; (Loquere, ut te videam:) Even so hereby do we also know our selves. Now therefore one would be frequent in it, if it were but for this; that a man by this means might know himself, and his own disposition; which one would not willingly be ignorant of, nor cannot be, without great disparagement.
Secondly, We shall be better able to deal with others to their Comfort and Edification; Meditation it fits for Conference: Those which are much in the one, will be more expedite in the other. As Physicians which study their own bodies, they know from hence so much the better to apply themselves to the recovery of their Patients. So Christians which study their own hearts, they are from hence so much the abler to apply themselves to the counselling of their Brethren. They will be from hence able to speak more experimentally about the nature of Sin, about the corruption of Nature, about the work of Grace, about the comforts of the Spirit, and such Points as these are: Their own experience will help them in this particular.
Thirdly, We shall hereby prevent a great trouble and vexation to our selves at another time: The more we search, and examine, and judge, and discourse with our own hearts, the less advantage will Satan have against us when time serves; Our Consciences will from hence be more silent and quiet in the hour of Affliction, and Trial, and Death, and Judgment. What's the reason that many have their Consciences flying in their faces then? why it is because they never took time to call them to a reckoning before; whereas if that had been done heretofore, there would have been the less to do now. For this is a certain truth, which must be laid for a ground; That there must be an Examination of us some where, either here in this life, or hereafter in the life to come; every Heart and Soul must be ransackt sooner or later. Now therefore to prevent the doing of it hereafter, to our greater molestation, it is wisdom for us to do it our selves now. And this for the Duty it self here required, which is Solilo quie, or self-conference, and discourse; Commune with your own hearts.
The second particular is, the place for the performance of it; And that is exprest here to be the bed, Ʋpon your beds: The bed as it speaks the place, so it speaks the time with it, which is to be taken into it; for it is the bed of repose which David often in the Psalms makes mention of, for the opportunity of meditation; forasmuch as then there is an intermission and cessation of the troubles of the day, and those distractions which at other times we are subject unto. Our thoughts here should be much imploy'd in spiritual things: And there are three special moments of this time; The one is at our down-lying, when we first compose our selves to rest; The other is at our night-wakings; And the other is at our uprising. All of these seasons are made mention of in the Scripture, and especially the Psalms, for this purpose.
First, At our down-lying, when we first compose our selves to rest, or thereabout, though not just it may be at that time; that is, on the evening and close of the day; we should commune with our hearts especially then by calling our selves to an account. It was a practise which some of the very Heathen Philosophers were wont to do, and advise others to do, with a great deal of success; Ʋtor hac potestate, & quotidie apud me causam dico, sayes Seneca, (de ira, lib. 3. c. 36.) I use (sayes he) this authority, and daily plead my cause with my self; I examine with my self the whole day past, and review all that I have said or done; I hide nothing from mine own scrutiny: I pass by nothing, for why should I fear any thing by reason of my Errors? when as I can say, See that thou dost it no more, and for this time I will pardon thee. And the same counsel he likewise gives to his friend Lucitius, Quantum potes teipsum Cargur; Convince thy self as much as thou canst, search into thy self. And he records it of one Sextius, that used alwayes at the end of the day, when he retired himself to rest, to examine his mind; Quod hodie malum tuum sanasti? Cui vitio obstitisti? Qua parte meliores? What Evil of thine this day hast thou cured? What Vice hast thou withstood? In what respect art thou any thing better? And it is a noted, saying that of Tullies, (De Senectuto) Quid quoque die, dixeris, audiveris, feceris, vespere commemorandum est. Thus far went the Heathens themselves, and how then does it concern Christians especially?
Secondly, In the night it self; Ʋpon the bed, then also; the Scripture is much for this likewise: At our waking, Psal. 139.18. When I awake, I am still with thee.
Thus the Church, Esay 26.9. With my Soul have I desired thee in the night, &c.
And the Spouse, Cant. 3.1. By night on my bed, I sought him whom my soul loveth.
And David, Psal. 119.55. I have remembred thy Name, O Lord, in the night, and have kept thy Law.
This is to be done by us especially upon this account: First, Because this part of Time, as well as any other is God's, and does belong to Him, Psal. 74.16. The Day is thine, and the Night also is thine.
Secondly, It is most accommodate for the performance; from the stillness, and quietness, and solemnness of it: Therefore fit for repair to God, especially upon any solemn and extraordinary occasion. As,
Either, 1. For Complaint, in any great Misery, Lam. 2.18, 19. Arise, cry out in the Night, in the beginning of the Watches.
Or, 2. For solemn Prayer, as our Saviour Himself, when he was to send abroad his Disciples, He spent the night in prayer before it, Luke 6.12, 13.
And in His bitter Agony made choice of the night, as the fittest time for those prayers which he made to his Father for himself and his Church, Luke 22.44.
Or, 3. For some special Thanksgiving, Psal. 119.62. At midnight will I rise to give thanks, &c. And so, Psal. 92.2. To shew forth God's loving-kindness in the Morning, and his faithfulness in the night, &c.
Or, 4. Some special Meditation on the Law of God, Psal. 1.2. On the Attributes of God, God's Mercy and Goodness, Psal. 63.6. On our own Sins, or the Promises, &c.
Thirdly, In the Morning, and at our up-rising; Commune with our selves now about God's Goodness to us in our nights-preservation.
2. The Works which are to be done by us the day following.
3. The dangers which we are in, Sins, and Lusts, and Temptations to be resisted by us. And thus much also of the second particular, which is the place of performance; The bed.
The third is, The Duty annext, or the consequent of it; And be still. foreign, by Aquila; but the Septuagint foreign. And the Vulgar Latin Compuagimim.
I conceive it refers to David's purpose; Be still, that is, forbear your plottings and commotions against my self: And so it will bring in the handling of these words in their respective Consideration and Connexion; which affords this Observation:
That self-conference is a good remedy against all miscarriage and exorbitancy.
The more men advise with themselves, the less will they sin: As, stand in aw, and sin not: So commune with your selves, and sin not.
This will appear to be so, because sin does usually proceed from incogitancy; Men do not consider all circumstances with it, therefore the Remedy must answer the Disease: Consideration must restrain that which incogitancy produced.
Let this then teach us more to abound in this particular, in reference hereunto, Take heed to our selves, and consider what we do, and examine our hearts, &c.
Again further, Take in one note more from these words of David in this place; they may be also taken by way of appeal to themselves and their own Consciences. He was so well perswaded of the justice of his Cause, as that he durst, when they were in their sober wits, refer the business in a manner to themselves to be judg'd by them. This is the advantage which Innocency and a good Cause alwayes has, that as it can appeal to God Himself, who is the God of its Righteousness, as before; so also even to the Consciences of its Enemies and Opposites, who so far forth as the reliques of common equity, and modesty, and civility are not extinct in them, are ready to close with it. Thus does David here, He appeals from them in their rage, and fury, and lust, to the same persons in their more retired thoughts and meditations, and reflections upon themselves.
There's one word here more in the Text, which (because we have said nothing of it formerly) we will speak a little here. Selah. It is that which we often meet withall in the Psalms; What should be the meaning of it?
There are divers senses about it; some referring it to the meeter, as a Musical distinction; others referring it to the matter, as a provocation to special attention: We may take it either way, but (if ye please) rather the latter, hereby to quicken our attention to that which is said. Intimating this in it, that those Speeches which are of special consequence and concernment, they do require the more heed from us, to be given by us. This we should do in our reading of Books and in our hearing of Sermons, &c.
But I will not prosecute these things now; so much also for the fourth verse of this Psalm.