Choice and Practical Expositions on Four Select Psalms, Sermons on Psalm 63 · Sermon 5
SERMON V.
PSALM LXIII. 6, 7.
When I remember thee upon my bed, and meditate on thee in the night-watches.
Because thou hast been my help: therefore in the shadow of thy wings will I rejoyce.
There is this Excellency in the Service of God to be observ'd and admired in it, that it is not only satisfactory in the Performance, but also pleasing and delightful in the reflexion; and it is sweet to think of it, even then when it is not easie to enjoy it, or actually to be made partaker of it. This we may here take notice of in this Scripture, and the course of this Psalm which we have now again before us in the Example of the Prophet David, who being at this time (as we have shewn) by his Exile and Banishment in the Wilderness, restrain'd from the publick attendance upon the Divine Ordinances, does now at least please himself in the thoughts and remembrance of them, which were as marrow and fatness to him, which his Soul was satisfied withal; as he signifies in the fifth Verse of this Psalm. It follows that we should now in order proceed to the sixt, in these words, When I remember thee upon my bed, and meditate, &c.
IN this present Verse before us (the sixt Verse of this Psalm) there are two things which David makes mention of as practiced by him, which may serve to make up to us the two Parts of the Text. First, His Remembrance of God. Secondly, His Meditation upon him. And both of them amplified from the Consideration of a double Circumstance:
His Remembrance, that is amplified from the Consideration of the Place, I remember thee upon my bed.
His Meditation, that is amplified from the Consideration of the Time, And meditate on thee in the night-watches.
We begin with the first, viz. His Remembrance of God, I remember thee upon my bed: Which accordingly we will speak to distinctly, both in the thing consider'd simply in it self, as also in the local Circumstances and latitude.
For the First, The thing it self. This is that which David signifies as usual and familiar in him, namely to have God in his remembrance, to have him often presented to his thoughts, I remember thee upon my bed. And it is an expression which (if we look into the Psalms) we shall find very frequent in him; hereby further intimating to us what is our duty likewise, that we do so also for our particular: His Practice it is our Instruction.
Now to remember God (for the opening and explaining of it to us) is not only to remember simply that there is a God, to remember God in his Essence, but to remember him also what he is to us, to remember him in his Dispensations. Thus did this holy man remember him, and so should we with him. There are three sorts and several kinds of Gods Dispensations to us, in reference whereunto especially we are to remember him.
First, As to his work of Creation, his making and framing of us. We should remember him for this; thus in Eccles. 12.1. Remember thy Creator in the days of thy youth, &c. Consider who it is that made us, and that has bestowed a being upon us, and such a being too as that which we are made partakers of: It is a very profitable Remembrance. Who art thou that forgettest the Lord thy Maker? says the Prophet there to the People, in Isa. 51.13. Not to remember the Lord which is our Maker and Creator, it is very gross and incongruous: This deserves our Remembrance especially, it is very useful to us to several purposes.
As First, To strengthen our Faith; He that made us he will also preserve us: To commit our Souls to him as to a faithful Creator: He that created us he will raise us again; as the Prophet also there applys it in that particular place. It is a very good hint to us when we fall into any distress, Lord, forsake not the work of thine own hands. And as to strengthen our Faith, so likewise to quicken our obedience, and to teach us to give up our souls and bodies, as a living Sacrifice to him, it is very pertinent to remember God thus, namely in reference to this his first work of Creation.
Secondly, In reference to his work of Sanctification, as our Redeemer; his new making us, and framing us again, remember him so; and that both as to the work of Grace it self in us, as also in reference to all good means, for the strengthening of it. This is that which seems chiefly to be understood here in this place; David being now in the Desert, and there sometimes upon his bed of languishing does call to mind the gracious workings of Gods Spirit upon his heart, and his presence manifested in his Ordinances and Sanctuary; he thinks of these. So that we see from hence what is required of us likewise; and what is the property and disposition of a gracious Soul, even to remember and think of God thus; and that (for a more particular instance) in three respects.
First, In his importunate motions, and incitements to duty. Remember how often God has knockt at the door of thy heart, by such a Sermon which has been preacht unto thee, by such a sentence or passage in that Sermon. Think of the Truths which have been taught and deliver'd to thee, and the Counsels which have been bestowed upon thee, when thou art retired and alone by thy self, then call such things as these are to thy mind and ruminate on them.
Secondly, In his seasonable checks and reproofs of miscarriages; remember him in these, the lashes which thou hast had at any time in thy Soul for any neglect, or doing any thing which is amiss, remember him in these also. These are such as there are many people would fain forget and put out of their minds, that so they might sin so much the more freely; but a good heart will be careful to remember them, and to be mindful of them.
Thirdly, In his comfortable applications and enlargements, and ravishments of Souls: Remember him also here, how sweetly he hath breath'd upon thee, how graciously he hath manifested himself towards thee, what contentment and satisfaction thou hast found in him, that marrow and fatness before mention'd which he hath fill'd thee withal; those songs in the night which the Scripture so often makes mention of, remember and think of these. And this secondly in reference to the work of Sanctification and the new Creature.
Thirdly, In reference to his work of Providence, his dealings with us in regard of the World. Remember how here David was careful of this, to remember God in his mercies, and those favours which he had bestowed upon him, thereby to be provoked to thankfulness. Again, to remember him in his Judgments, and Chastisements, and fatherly Corrections, thereby to be provoked to fear. In reference to either, not to let God slip out of his Remembrance, no more should we. There's never a day or night that passes over our heads but we should still be mindful of him.
And that especially upon this Consideration, forasmuch as he remembers us, and we desire that he should do so with us; God has many thoughts of us when we do not think of him. He remembers us, and and is mindful of us, as Jer. 29.11. I know the thoughts that I think towards you, saith the Lord, thoughts of peace, &c. So he is said often in Scripture expresly to remember us, Who remembred us in our low estate, Psal. 136.23. And so for particular persons, God remembred Noah, Gen. 8.1. And God remembred Abraham, Gen. 19.20. And God remembred Rachel, Gen. 30.22. Mal. 3.16. A Book of remembrance was written before him, &c. Now forasmuch as God does thus carefully remember us, there is all the reason that may be why we should also remember him.
To help and strengthen our Memories in this particular let us be careful of these Directions.
First, Get into our selves strong apprehensions of God, and of that goodness and excellency which is in him. Apprehension is a great help to Memory; that which is deeply fasten'd and setled, and rooted in us it will not so easily be forgotten of us; it is so with things, and it is so with persons, they are all there easily remembred where they are well apprehended. Now therefore this is that which we must do with our selves to this purpose, study God in all his Attributes, and in all his Works, well observe his dealings with us, and Providences and Dispensations to us, and then we shall be sure to remember him,
Secondly, Let us labour to have good affections towards him. Love it is full of remembrance, it does not easily forget the party which it is fasten'd upon, though in some absence and distance from it: Even so will it be with us here; If we love God we shall not forget him, but we shall often have thoughts of him; he will come into our minds, even in some absence and remoteness from him, wherein we do not perhaps enjoy him in his Ordinances as formerly we have done.
Thirdly, Let us view his tokens and pledges, and remembrances of himself, which he has left with us. These they will sufficiently remember us, and put us in mind of him; what (may we say) are they? The Papists they will turn us to Images and Crucifixes, and Pictures, and such fond things as these; but the Scripture has other things for us, as the Word and Sacraments, and the like. These are Remembrances of him, and accordingly we should apply our selves to them under this notion; we should make use of them to such a purpose as this is. But so much for the First Particular, viz. The Performance it self, and that is, Remembrance of God, I will remember thee.
The Second is the Circumstance of Place for the performing of it, and that is here exprest to be the Bed, I will remember thee on my Bed. The Bed it may be lookt upon as a place for the Remembrance of God in it according to a threefold notion. Either First of all, as a place of choice; in the Bed to chuse rather than any-where else, where I am left to my liberty. Or Secondly, As a place of necessity; in the Bed at least, where I cannot any-where else, as having restraints upon me. Or Thirdly, As a place of indifferency; in the Bed as well as any-where else besides, as it happens, and falls out unto me. We may take it in each of these.
First, (I say) as a place of choice; in the Bed to chuse rather than any-where else, where I am left to my liberty. David when he had a mind to remember God, he would make choice of his Bed for it, as most suitable and agreeable to it. This is one notion wherein we may look upon this expression and sence wherein we may take it; I will remember God in my bed, as a place than which I can have no better to remember him in. The Bed it is an accommodate place for this Remembrance, and that especially in regard of that rest and composure which is incident to it, wherein there is not that wearisomeness and listlesness falling upon the Body, which is otherwise in it. Forasmuch as the Soul so long as it abides in the Body is much order'd by it, it is requisite therefore so to order and dispose of the Body as may be least hurtful and prejudicial to the Mind, which does very quickly receive disturbance from any bodily distemper. In case therefore of excessive weariness, or weakness contracted to the body from some (this is often put accidentally in Scripture, to commune with our hearts on our beds, &c.) occasion upon it here; it may fall out that the Bed may be the fittest place for such a duty as this is, Psal. 4.4.
This is not so to be taken by us, as favouring and allowing the practice of many lazy and sluggish Christians, who reserve all the duties of piety to be performed no-where but there, who content themselves with the mumbling of a few sleepy Prayers in their Beds, and then think that they have satisfied their Conscience, and done all which God requires of them: No, such kind of persons as these are have no warrant from this example.
Whiles we speak (at this time) of remembring of God in the Bed, and as a place accommodated thereunto, we must not take this loosly and indefinitely, but with its due restrictions. There are two sorts of Beds especially (amongst many other) which are very unfit for such a work as this is, yea quite opposite and contrary unto it, yea such as those which go into shall be sure never to do it. The one is the Bed of Lust; and the other is the Bed of Idleness. These two (in the pursuit of them) are most inconsistent with this Remembrance of God.
First, The Bed of Lust. The Harlots bed, which we find mention'd in the Proverbs, I have deckt my bed with coverings, and I have perfumed my bed with mirrh, Prov. 7.16, 17. Such beds as these are, are far enough off from the remembrance of God, or those which enter into them; they are such as have not the fear of God before their eyes, nor do not think of or remember that fearful and heavy account which they must one day give unto him for their miscarriages in this particular; if they did they would never dare to venture upon them.
Secondly, The Bed of Idleness. The Sluggards bed which we find mention'd in the Proverbs too, in Prov. 26.14. As the door turneth upon his hinges, so doth the slothful upon his bed. This is a bed which is also much opposite to such a business as this is, and does very much hinder and disturb the practice and performance of it. The Spouse that sought Christ in this bed, could not find him there but abroad, Cant. 3.1. This is that which is too much observable in many persons in the world, who spend a great part of the Lords-day in lying a-bed, it may be an whole forenoon, or the better part of it, whereby they are restrain'd from coming to the publick Ordinances, or that time in which they should come unto them. And that not only in case of weakness and real sickness, wherein 'tis excusable, but even in sound and perfect health; a most shameful and scandalous practice of such as these. These remember not God in their bed; which yet (as I have shewn) in some circumstances and respects is most accommodate hereunto. And that's the first notion, as it is a place of choice, I will remember thee in my bed to chuse, rather than any-where else, where I am left to my liberty.
The Second is as it is a place of necessity. In my bed at least, where I cannot any-where else, as having restraints upon me; David when (as now it was with him) he was detain'd from the publick Ordinances, whether by sickness, or any other impediment which he could not withstand, yet he would not now wholly forget God, he would remember him even in his bed. This is another notion in which we may take it.
And here again there are two things further considerable: First, A Christians Priviledg. And Secondly, A Christians Duty upon this Priviledg. The Priviledg of a Christian is this, That he may remember God in his bed where he can no-where else. A Christians duty is this, That he ought to remember God on his bed, where he hath nowhere else to remember him; he is not to neglect such an opportunity as this is.
First, I say, here's his Priviledg, he may here remember him; may if he will, remember God on his bed, his sick and languishing bed. It is a great comfort this, and to be thought of by us, against such times as those are, which may happen unto us, and as are at this instant upon many families abroad; that then when we cannot see God yet we may remember him, when we cannot see him in the Sanctuary yet we may remember him upon the bed, upon the bed of sickness, and the bed of lameness, and the bed of decrepitness and old age. These Clinici Christiani, (as they were call'd in the Primitive times) bedrid Christians, they may have a comfortable recourse to God even in such a condition.
Yea further, not only in the bed of sickness, but solitariness also; for such beds there are also in the world, in which men are not only deprived of the publick Ordinances, but likewise of the society of Friends as with-holding and keeping from them, viz. beds of contagion and infection, &c. we may there remember God even where nobody remembers us; and it is a very great advantage that we may so; and also that suitably we may be remembred by God himself, and enjoy communion with him by his gracious motions & reflexions upon us.
Secondly, As here's a Christians Priviledg, so likewise as consequent and following upon it his Duty also: It is that which we should apply our selves to in such conditions, when God by his Providence does restrain us of the publick opportunities, and cast us upon our beds of distemper, here to remember God in them; as to desire others to remember us to God, so to remember God also our selves whiles it is thus with us, as David did there in that Psal. 77.1, &c. Remember what Doctrines, what Instructions, what Promises we have been acquainted withal in the times of our health, and make use of them now; Remember God in all his Attributes, and gracious Declarations of himself to us, thereby to uphold us. There's nothing at such a time as this is which will do us so much good as this. It is not the remembrance of mens Money and Estates which will then sustain them. Their Silver and Gold they shall then cast away from them, as to any comfort they shall find in it. Much less is it the remembrance of their vanities and sinful pleasures, or inticing companions; no, but to remember God and his goodness; this will be the only support of the Soul, which therefore ought not to be neglected or omitted by us; no, nor will not be where we are that which we should be.
Here's a Third now which we may add to the rest, not only a Christians Priviledg, and a Christians Duty, but likewise his Practice in the Example of the Prophet David; he did it for his particular, and hereby shews us what is likewise the nature and disposition of many others besides in this respect, even to remember God in their beds; where they are restrain'd from the more publick enjoyments, yet to think of him even in those restraints, as this David did also in another place, in Psal. 42.4. When I remember these things I pour out my Soul in me. He speaks it of his former enjoyment of God in his Ordinances; look as it is on the other-side, with vain and sinful persons, as concerning the following their lusts, when they are now either by age, or some other way kept from fulfilling them, yet they delight still to remember them, and to act those corruptions in their fancy and memory, which they are actually kept from. Even so is it with a gracious heart to pious and religious Performances, he will remember them there, where he is debar'd and restrain'd from them, and please himself in the very thoughts and considerations of them.
So likewise in case of Desertion, and the hiding of Gods Countenance from us; we may carry it to that also; the bed of disconsolations and darkness, which was sometimes Jobs bed; wherein he could find no contentment, Job. 7.13, &c. If I say my bed shall comfort me, my couch shall ease my complaint, then thou skarest me with dreams, and terrifies me with visions, &c. And so Job 17.13. I have made my bed in the darkness. In such dark conditions as these are it is very profitable to remember God, and his dealings with us; I say to remember him where for the present we do not apprehend him. A Christian when he lives not by feeling, he must labour to live by Faith; and where he enjoys not actual comfort he must subsist in the remembrance of that which he has formerly enjoy'd; remember Gods expressions of himself to him in former times; and from thence draw conclusions to himself for the improvement of his present comfort, Isa. 50.10. As David there again, in Psal. 77.5. I considered the days of old, the years of ancient times, I call'd to remembrance, &c. That's also the second Notion, in my bed as a place of necessity; at least there where I cannot any-where else.
Thirdly, As a place of Indifferency, I will remember thee in my bed; that is, there as well any-where besides. I will not only remember thee when I am up, when I shall make it my business to remember thee, but even in my bed too. I will take an occasion and opportunity to remember thee there. By commending my self to thee, when I lie down to rest, and acknowledging, and owning of thee when I first awake. This is that which belongs further to the practice of Christianity in us such a course and manner as this. Thus says David again of himself, in Psal. 139.18. When I awake I am still with thee. As God is with us when we are asleep to protect us; so we should be with him when we awake to acknowledg his protection of us.
Now contrary hereunto is the practice of abundance of people in the world, who (as God is not in their thoughts at other time) so much less is he now, and on these occasions; how few are there who in their beds have their thoughts much upon God! No, but rather upon other things; the world, and the lusts, and vanities, and pleasures of it, these are such as take up their thoughts; such persons as Solomon tells us of, That sleep not except they do mischief, and their sleep is taken away from them, unless they cause some to fall, Prov. 4.16. And so Psal. 35.4. He devises mischief upon his bed, &c. Or such persons as the Prophet Micah tells us of, That devise iniquity and work, evil upon their beds, when the morning is light they practice it, because it is (now) in the power of their hands, Mic. 2.1. Such as these they are far enough from this instance and example before us, of remembring God in their beds; they do not know what it means.
But so much may suffice to have spoken of the first Branch here of Davids performance, When I remember thee on my bed.
The Second is of affinity to it, and so will require so much the less handling by us, And meditate on thee in the night-watches. Here again as in the former, we have two things considerable: First, The thing or duty it self, and that is Meditation, Whiles I meditate upon thee. Secondly, The circumstance of time or season for the performance of this duty, In the night-watches.
We begin in order with the First, viz. The thing it self, And meditate upon thee; this is somewhat more than the other. Meditation is beyond Remembrance, for that may be only transitory and flitting, this it is sixt and setled, and does signifie a further fastening and continuing of our thoughts upon that which they are pitcht upon. This is that which David here did, and not only here but also in other places; he was very frequent in this work of Meditation, that is, of fixing his mind and thoughts upon God, and those things which belong and pertain unto him.
I say upon God, and what belong'd unto him, for that we must here take in for the Explication of this passage to us, I will meditate on thee; that is, thee and all thine; we may reduce it to three Heads especially: First, The Attributes of God. Secondly, The works of God. Thirdly, His Word. All these are here included in himself, and accordingly are propounded to us in Scripture for the ground and matter of our Meditation.
First, The Attributes of God; his Goodness, and Wisdom, and Power, Meditate on them; they are such as are very worthy of our choicest thoughts, and we cannot think too much of them, so far forth as they are revealed unto us. Indeed, for our prying into Gods secrets, and presumptuously to put our selves upon such thoughts as are far above us, this may be dangerous for us. But God, as he hath made known himself to us in his holy Scriptures, is a fit object for our meditation, and accordingly should be much thought upon by us. We should here take all his Attributes asunder (although united in himself) and meditate upon them; sometimes on one, and sometimes on another, as may be most requisite for us, and may best sute and agree with our occasions.
And especially take in with it, our interest in him, which is that which will make it up to us. To think on God in Christ as either an Enemy, or at least but a Stranger to us, this will not be so comfortable: but when we can meditate on him as indeed ours, then our Meditation of him shall be sweet, as David elsewhere speaks, in Psal. 104.34, My meditation of him shall be sweet, I will be glad in the Lord. When we shall consider, that whatever is in God, it is in him for our advantage, this will be a pleasing consideration indeed. That this God who is so excellent as he is, has relation to us, this is the prime and chiefest of all. As we see the Spouse in the Canticles, Cant. 5. ult. when she had made a large commendation of Christ in all particulars, his head, and hands, and feet, and the rest of the parts; she comes in conclusion with this close in the end of the chapter: This is my beloved, and this is my friend, O daughters of Jerusalem. Meditations upon any Good, are so far forth pleasing and delightful, as they carry propriety with them. This is our God, we have waited for him, &c. Isa. 28.9.
Secondly, As we must meditate on Gods Attributes, so also upon his works which flow from them. This was another part of David's Meditation. Thus we have it in Psal. 143.5, I remember the days of old, I meditate on all thy works, I muse on the works of thy hands. So Psal. 77.11, I will remember the works of the Lord, surely I will remember thy wonders of old. And Psal. 111.4, He hath made his wonderful works to be remembred; the Lord is gracious and full of compassion: or, as it is in some Translations, The Merciful and Gracious Lord hath so done his marvellous works, as that they ought to be had in remembrance. Surely the Works of God do much call for our meditation, which accordingly we are to bestow upon them. God requires it, and expects it at our hands. He hath therefore made us, and bestowed our being upon us for such an end as this is. God hath made one Creature to consider and meditate on his Goodness and Power in the rest, which therefore he hath endued with Reason, and the powers and faculties of Meditation, which are to be improved by us to that purpose. When we neglect to do it, we do so far forth come short of the very end and main intent of our Creation, as I may so express it. We should not let such glorious things as those are, pass our thoughts.
Thirdly, The Word of God, that's another thing which belongs to this likewise. This is often made mention of in Scripture by David especially; I will meditate in thy word; and I will meditate in thy statutes; and I will meditate in thy testimonies; and thy law shall be my meditation all the day, &c. David was very much in applying his thoughts hereunto upon all occasions, and that in the full extent and latitude of it, whether we take it for the Word of Promise, or the Word of Reproof, or the Word of Instruction; David had by turns his meditations fitted to each, and so should we. We should not only read or hear the word, but we should ruminate and meditate upon it, and that at such time as we are gone and departed from it; when we are private and alone by our selves, in our greatest retirements. Meditate on these things, give thy self wholly unto them (as Paul advises Timothy, 1 Tim. 4.15.), that thy profiting may appear unto all. It is Meditation which makes us to profit and thrive by that which we hear, which without this is very much lost. As it is not the meat while in the stomack, but digested and throughly concocted, and altered and changed, and so disperst into the several parts of the body, which causes nourishment and encrease; even so is it also here in spirituals. There are many which will sometimes boast in a vain and presumptuous manner, how many Sermons they can hear in one day here in the City (and indeed it is a very great mercy and opportunity which God does afford unto us in that respect, but this is not that which we must rest in, but labour to make that which we hear, to become our own by Meditation, and working it into our hearts. We must meditate on God. And so much for the thing it self, his Word. That's the third particular.
The Second is the Amplification of it from the Circumstance of Time, in the night-watches. This was the time which David took for this performance. As for the place, on his bed; so for the time and season, in the night, He brake his sleep to think upon God; as Psal. 77.4, Thou holdest mine eyes waking, &c. He was very usual and frequent in this, and he often tells us so. Thus in Psal. 16.7, I will bless the Lord who hath given me counsel: my reins also instruct me in the night-season. So Psal. 119.147, 148, I prevented the dawning of the morning, &c. and, mine eyes prevented the night-watches; that I meditate in thy word; and many such places as these. So the Church, Isa. 26.9, With my soul I have desired thee in the night, &c.
But why then, of all other times? Why does David chuse to meditate on God in the night? Or why should any other do so in imitation of him? Surely there is very good ground and reason for it, as will appear to us in sundry regards, which we may take notice of: First, As freest from distraction, and the cumbrances and troubles of the World. The Day, that's a time of business, which men are engaged in from their Callings and other occasions, which do divert and swallow up their thoughts: But the Night, that's a time of more freedom and quietness, free from noise, and tumult, and disturbance; especially as it pleases God through his goodness for the most part to make it to us. Therefore the Greeks call'd it foreign, as the time wherein men had their wits best about them, and so were fittest for counsel, especially after some refreshment by sleep. Surely, it has a great advantage also, which does import and carry along with it (in this respect) as to spiritual Meditations; which is therefore one reason that David does make choice of it here in this place for his Divine Meditations.
Secondly, As it is most subject to Temptation and Assault from Satan. We have never more need to betake and apply our selves to God, than then when we are in greatest danger of the Devil, who is our spiritual Enemy. Now this we are at such a time as this is. He is a Spirit of Darkness, and so watches for a time of Darkness, especially for the laying of his snares, and making his onsets upon us, as robbers they wait for the night; so then does this spiritual robber of souls. Then he may here work upon the fancy as he hath opportunity for it. Therefore we read of the terrors of the night, which are many times augmented by him. Now in this case, and at this time should we (I say) especially have recourse to God, and make use of our spiritual Armour. Every one hath his sword on his thigh, because of fear in the night, Cant. 3.8.
Thirdly, In the night, as the time wherein Conscience most works, and God himself does usually draw near and apply himself to us: Thus in the place before cited, Psal. 16.7, My reins instruct me, &c. And so Psal. 17.3, Thou hast proved my heart, thou hast visited me in the night, &c. Job 35.10. Who giveth songs in the night. Forasmuch as God and our own hearts do then especially invite us to such a performance as this is, therefore should we then be most diligent in it. These are seasonable Considerations for the choice of this time for Meditation. Isaac went out to meditate in the evening, Gen. 24.63. David lies down to meditate in the night.
These things laid together, do make very much for such a performance as this is; and not only for Meditation, but Prayer, as the Hebrew word Hagah will bear it. We have herein the example not only here of the Prophet David in the Text, but also of some others in Scripture. Thus our blessed Lord and Saviour, he spent whole nights in Prayer, Luk. 6.12. Anna she served God with fastings and prayer night and day. Paul had his labours, and fastings, and watchings, 2 Cor. 6.5. and chap. 11.27, In watchings often. And so for others. We know how in the primitive times they had their Vigils, and Meetings in the night, which though at first had a good ground for them, in regard of the Persecution by Heathens; yet afterwards upon as good ground for their abuse were taken away. But however, the Moral and Analogy it holds good, and is in force still, which is this, To watch unto prayer, and not to omit such seasons as the night for ejaculation and lifting up our hearts to God in it, as David professes here of himself, When I remember thee on my bed, and meditate on thee in the night-watches.
When I remember thee upon my bed, &c.] We may (if we please) make these words to be dependent one upon another; and the latter to be a consequent upon the former: as thus; When I remember thee upon my bed, then I will meditate on thee; for the copulative conjunction, And, is not in the Original Text, but only supplied in the Translation; and so then there will be this in it, namely, Davids improvement of the seasons, and opportunities of Grace which were administred unto him: when he had a good thought suggested unto him, and put into his mind, he was now resolv'd to prosecute it, and follow it, and pursue it to the utmost; when he thought on God he would further meditate upon him. This was a very good purpose and intention of mind in him, and accordingly to be practiced by our selves, as we have the like occasion: There are many good thoughts which are lost in us oftentimes for want of this; that we have good hints but we do not take them, or (if we do) that we do not follow and improve them, as indeed it becomes us to do, whereby we deprive our selves of much comfort and benefit from them. It is not the starting of good thoughts only, but the pursuing of them, which is advantage unto us.
Let this therefore teach us so much spiritual wisdom in this particular; take heed of losing any gracious and savoury observation, or motion which is presented to our minds, yea, though it be in the very night it self, our sleep is very profitably broken upon such an occasion. We know how it was with the Heathen Poets (some of them) they had their pillars of Wax by their beds, in which they wrote their fancies when they awaked, because they would not lose them. But it does more nearly concern Christians to have (as it were) their pillars of brass for the retaining of their spiritual notions and suggestions which are presented unto them, even as they lie in their beds.
Some (as I said) read it, I will pray unto thee; which does suit and agree very well, and so (by the way) shews us the accordance and connexion of one duty with another in spiritual things; here's Meditation making way for Prayer, and Prayer following Meditation, and so one helping in another. Those Prayers are most effectual which are usher'd in by Meditation; and those Meditations are most successful which are set on and promoted by Prayer; and those Christians are most spiritual which are occupied and imploy'd in both; and in both not only distinctly and severally, but also jointly, and in a connexion together. Thus was it with David here in this present Text, he remembred God, and meditated on him; and (as some) also pray'd unto him, When I remember thee, &c.
Again, further (if we please) from the Connexion, not only of these words with one another, but likewise with the Context, When I shall remember thee, &c. When, what then? what does David mean to do then? Why, then he will praise God with joyful lips; and then he will bless God as long as he lives; and then his soul shall be satisfied with marrow and fatness, &c. We see the affection of this good man in these spiritual enlargements, and how his heart was taken up in them; so should ours also be, as that which God expects from us, we should not only be conversant in them, but be conversant in them with some kind of delight, and soul-ravishment occasionally from them, as being the sweetest things that are.
Yea, thus indeed we will be if we be that which we should, it arises from some defect in our selves, when the things of God have no more joyful influence upon us; there's enough in them, only there wants somewhat in our hearts for our closing with them. Look by how much any are more spiritual, and have their minds heavenly-affected, so much the more do they relish and savour such things as these are. Look how worldly persons are affected as to matters of the world, and their advancements and improvements in that, even so likewise are spiritual persons as to matters of Grace, and their advancements and improvements in the Spirit, and all suitably to the gracious principles, and spirits, and dispositions which are in them.
I might here yet further observe this, with which I will conclude, That a good Christian will lose no time for the doing of his Soul good, and the honouring and glorifying of God in the furtherance of his own Salvation; therefore he here lays hold on such a season as might seem to be in a manner unseasonable, on his bed, and in the night-watches; he will lose his sleep rather than he will lose his Soul, and deprive himself of his natural rest, rather than of his spiritual solace and comfort in Communion with God. As this David again in another place, and upon the like occasion, Surely I will not come into the Tabernacle of my house, nor go up into my bed, I will not give sleep to mine eyes, or slumber to mine eye-lids, until I find out a place for the Lord, an habitation for the mighty God of Jacob, Psal. 132.3, 4, 5. Thus he resolv'd, and so here. Look, as it is again with those which are good Husbands in a way of the world, as they count themselves, they will lose no opportunity that may be for the getting of gain, but take from their food, and from their friends, and from their sleep, and from their seasonable refreshments, for the promoting of their temporal accommodation; rise early, and go to bed late, that they may eat the bread of sorrows: Even so is it here with those which are good Husbands (as I may say) for Heaven, they will abate even of their sleep for such a purpose, When I remember thee on the bed, I meditate on thee in the night-watches, &c.