Choice and Practical Expositions on Four Select Psalms, Sermons on Psalm 4 · Sermon 8
SERMON VIII.
PSALM 4.8.
I will both lay me down in peace and sleep; for thou Lord only makest me dwell in safety.
There is no better Argument or Evidence of a Quiet and composed Spirit, then ability to frame our selves to such an outward Carriage and Behaviour, as is best suitable and agreeable hereunto. Therefore the Prophet David, that he might manifest and demonstrate the one, he does mention and assert the other, that he might prove he had such gladness of Heart (as he profest in the verse before above his Enemies and worldly men in the midst of their Riches and Abundance). He does make it good by this discovery, that in this present estate and condition, in which he now was, he could lye down and take his Rest; which many of them, whose Corn and Wine and Oyl did increase unto them in a very great measure were not now able to do. This is the Connexion and Coherence of these words in this Scripture, I will both lay me down in peace, and sleep, &c.
IN the Text it self we have two General parts considerable. First, Davids Priviledg or happiness it self. Secondly, The Ground or foundation of this his happiness. His Happiness it self, I will both, &c. The Ground, For thou.
We begin with the first, viz. His Priviledg or Happiness simply consider'd, I will both lay me down, &c. Now this is again considerable of us two manner of wayes: First, In the Letter and Proposition of it. Secondly, In the scope and drift of it. According to the former, so we have in it the comfortableness and advantage of Natural rest. According to the latter, so we have the Comfortableness and advantage of Gods favour, and the Light of his Countenance mentioned in the Verses before, and here demonstrated in the effects and consequents of it.
It may not be amiss for us to take notice of both: And first of the former, viz. The advantage of Natural rest; a common and temporal Blessing, but yet not so commonly acknowledged and taken notice of as it is fit it should be: And therefore I will a little put ye here in mind of it. We have it here exhibited to us under a double expression: First, Of composure to rest, I will lay me down in peace. Secondly, Of rest it self, and Sleep.
First, Take it in the Composure, I will lay me down in peace: Theres a great matter in that, and a very great blessing it is, when we can do so, and promise our selves to do so. It is that which all in the World cannot do; there are some which have hardly any where to lay themselves down, not a bed hardly to lye in. If so, yet cannot say that they will lye down in peace in it, as being incompass'd with many fears and terrors, which are round about them, ever and anon expecting to be raised, and fetcht out of their beds. But now with David (it seems) it was otherwise, and he acknowledges Gods mercy and goodness to him in it, which he mentions with thankfulness. It is that which we have cause also to do for our own particulars. That it is so with our selves, yea, and has been so all along these troublesome times which have been upon us; we have been inabled (here in this City) to lye down in peace, when as many of our Brethren abroad, almost in all places of the Countrey, have not been able to do so. Yea, and that we are able to do so still notwithstanding the uncertainty and perplexity of the times in which we live; for us, in such a place as this is, and in such circumstances, every night to lye down in peace (as through Gods goodness and providence we do); I know not (Beloved) how you may esteem of it, or what light thoughts any of you may have concerning it, but for mine own part, I look upon it as a very Great and Admirable Mercy and such as we have all great cause to be much affected withall, and I desire that accordingly we may seriously lay it to heart, and make a good answerable Use and Improvement of it.
But Secondly, To the Composure, add the rest it self, and sleep: These are two things; to lye down to sleep, and to sleep; and every one that can promise themselves the one, cannot yet promise the other. There is (as Solomon tells us, Eccl. 8.16.) that neither day nor night seeth sleep with his eyes. And David in another place (though not in this) Thou holdest mine eyes waking, Psal. 77.4. and Job 7.3. Wearisome nights are appointed unto me. And Deut. 28.67. In the morning thou shalt say, would God it were evening; and in the evening, would God it were morning, &c. This is the case of many, so restless and void of sleep are they; though they lye down to sleep, yet they cannot: but here now they are joyn'd both together. It is a mercy to lye down in peace, though one should wake all night long; but to lye down in peace and sleep, (it may be to sleep as soon as we lye down) what a great mercy and favour is this, and how much to be acknowledged by any amongst us which are partakers of it. But these things I will not stand upon, only (as they here lye in my way) I cannot but touch them, and desire you to take notice of them. So much briefly of the words, as they are considerable of us in the Letter and simple Proposition of them.
Now further, and more especially, we are to look upon them in their scope and drift, and the purpose for which David here principally did make mention of them, which was, not only to give us an account of himself, in order to his sleep and natural rest, but the state and condition which he was in, whereof this was a symptome and evidence. He hereby shews us that quietness and tranquility of spirit that was upon him, who could now frame himself hereunto: And there are divers things, which are here accordingly observable of us, which we will take notice of as they offer themselves to us.
First, We see here the security and fearlesness of a godly person, who is in the Love and Favour of God, and hath this evidenced and made good to his soul. He is one that is free from all inordinate disturbance, and disquietness of spirit: This is signified to us under this phrase of lying down in peace, and sleeping; forasmuch as those which are full of anxious thoughts, their sleep is commonly broken therewith, and they are deprived of their natural rest; therefore freedome and quietness of spirit is described unto us by the contrary expression, and this is here attributed to one in Gods favour, as the Prophet David now at present was, and as he intimates here in this Text. Theres nothing (unless it be our weakness) which hath cause to break our sleep, if we be in peace and favour with God, and have his Countenance shining upon us, we may in this case lay our selves down with a great deal of quiet, and holy security. This is that which is chiefly pointed out to us in these present words. It is not absolutely to discharge us of all kind of fear whatsoever; which, according to the danger which we are in, we may have in us in a natural way, and the best men that are have had, yea, and ought to have likewise; but it is to free us from the perplexity of it. Those who are reconciled to God, and in his love, they have a priviledg in this particular above all other persons whatsoever, so as in patience to possess their souls, in the midst of the greatest outward trouble. The like expression with this we shall find in Psal. 3.5, 6. I laid me down, and slept, I awaked; for the Lord sustained me. I will not be afraid of ten thousands of the people who have set themselves against me round about. And so Psal. 23.4. Yea though I walk through the valley of the shadow of death, I will fear no evil, for thou art with me; thy rod, and thy staff, they comfort me. And Psal. 46.2. Therefore will we not fear, though the earth be removed; and though the Mountains be carried into the midst of the Sea. In these and the like expressions in Scripture, have we signified to us the Advantage of Gods Favorites in this respect.
This is grounded upon that perswasion which they have of God himself, and of his affections towards them: When Gods children shall consider this with themselves, that all things are under his power, and in his disposing: And then withall, that he will do nothing but what may make most for their good and benefit; this must needs very much satisfie them, and breed a great deal of quietness in them, and so it does. It did so here in the Prophet David, and it will do likewise in any others besides, which are of the same spirit, and in the same condition with him.
Let this then still make us further in love with the state of Gods People, and take notice of their exceeding great happiness in this regard. What a wonderful Priviledg is this, and how much to be desired, especially in Times of danger and distraction; such as these which are now upon us, to have a free and quiet mind in our selves, and not to be disturb'd: See here the readiest way unto it; namely, by getting our selves into Gods favour, and indeavouring to have this sealed to our souls: It will pacifie us, and quiet us, and allay us, when nothing else will; and we shall be able to trample upon all kind of evills whatsoever. And thats one point here considerable, The holy security and fearlesness of a godly person. Those which are in favour with God, they have a special freedome of spirit upon them, which composes them in the greatest Assaults.
Secondly, Here is implyed also this by way of Opposition. That none can well thus compose themselves, but those which are thus affected. None can lye down in peace, and sleep securely, but those who have made their peace with God, and are in favour with him. As it is the disposition of such to do so; so it is the property of such alone. There are none which can rightly do it but they. David supposes that here, in the order and method of the Text, who first premises this prayer, That God would lift up the Light of his Countenance upon him; from whence he might have gladness in his heart, and then adds, I will both lay me down in peace and sleep; as one that thought he could never do the one without the other: No more indeed he could not, nor any other besides. A Guilty Conscience can never lye down in quiet: As long as theres any sin upon the soul, which is foster'd and unrepented of, there can be no peace at all in it; or if there be, it is such as will not hold; it is very fickle and uncertain, and such as has no ground for it at all. And the reason of it is this, Because in such a case as this is, Men are both exposed to all kind of dangers, and discharged of all kind of protection. And have not they then great cause of fear in themselves? This is the case of wicked men, and such as are under Gods displeasure. Theres no evil but it may fall upon them, and theres none that does undertake the rescue or preservation of them. As for those which are in Gods favour, and dwell under the shadow of the Almighty, the Psalmist does at large shew the happiness of them in this particular, Psal. 91.4, 5. That he will cover them with his feathers, and that under his wings they shall trust; that there shall no evil befall them, &c. but that he shall give his Angells charge over them. But now as for those which are wicked and ungodly persons, and that live and walk in their sins, they have no such promise as this made, or belonging unto them, but must here shift for themselves what they can: Neither does God undertake to preserve them, or his Angells to protect them.
How should this then very much awaken, and keep awake all such kind of persons as those are? How shall any one now dare to lye down in the Guilt of any known sin, and fall asleep in Gods anger and displeasure; when as, for ought they know, they might wake in Hell it self? Oh let none that profess themselves Christians offer to do so: As ye desire to have quiet and sound sleep, so labour to have pure and undefiled Consciences: As ye desire to lye down in peace, so lye down in innocency, and the assurance of Gods love to your souls: Give no sleep to your eyes, nor slumber to your eye lids, till ye have first made your peace with him. It should be the work indeed of every evening and closing of the day; consider what breaches have been made upon our Souls by any sin, and make them up betwixt God and us; that so we may here with David, Lay our selves down in Peace, and sleep. Yea, and be careful how we spend the day before-hand. As we desire to sleep in the Night; so let us watch in the Day: take special heed to our carriage and behaviour then; Those which pass their dayes in wickedness and vanity, and idleness, and folly, and sinful pleasures, what comfort can they have in themselves, when they come at night and lye down in their Beds to sleep? when their Consciences shall here fly in their faces, and accuse them for their miss-spent hours; whereas on the other side, if they had been well imployed, they might now lye down with a great deal of comfort, and contentment to their own Spirits: That day wherein men have been doing good, and bringing glory to God, whether in their general or particular Callings, it will have a comfortable Evening with it; and they may safely commend themselves to God for his preservation, who have been careful and conscionable in his Service. The sleep of such labouring men it is sweet, whether they eat little or much, as the Preacher speaks, Eccl. 5.12. whereas others they have no such good ground of security afforded unto them; but have this as their lot and portion, to lye down in sorrow.
Thirdly, Take another Observation, which seems here also to be implyed; and that is, that great Estates in the world, they are for the most part occasions of great Distraction and Disquietness of Spirit, and such as are subject to break men of their natural rest. This I gather from the coherence, and the inference of these words upon the former: David had in the foregoing verse signified thus much unto us; That God had put more gladness into his heart, than when their Corn and Wine increased. How does he now make it good? Why even from hence, that he could lay himself down in peace and take his rest, which they were not able to do; This is that which Solomon hath also told us and acquainted us with, Eccl. 5.12. That the Abundance of the Rich will not suffer him to sleep; Those which have Great and vast Estates, they have usually great Cares and Fears, which are attending upon them, from whence they are deprived of those natural Comforts and Blessings, which some others that have less, do injoy.
I shall not need to spend much time in the demonstrating of this point unto you, which is clear enough from common Experience; only teach you to make a good use and improvement of it, which is from hence not to be too much pursuing of these outward things, and the increase and abundance of them; for hereby your minds will be never a whit the more free, but rather intangled and perplext, Crescentem sequitur cura pecuniam; As the Corn and Wine increases, so does the sleep diminish with it; that is, that freedom and quietness of Spirit which otherwise might be vouchsafed unto you, perhaps in a meaner condition. Remember that of our Saviours; That a man's life consists not in the abundance of the things which he possesseth, Luk. 12.15. And again, that of Solomons: That the Blessing of the Lord maketh rich, and adds no sorrow with it, Prov. 10.22. And therefore labour not so much for great Estates, as to have that which ye have, whether little or much, to be sanctified unto you; that so in the injoyment of it, you may have peace and comfort in your selves.
What was the Reason that David could sleep with his Estate, rather than his Enemies with theirs? (for he was not without an Estate neither; he was a King, and a great Man) It was this, because it was sanctified, and sweeten'd to him by the love of God: He had the light of Gods countenance upon him, which was more to him, than all his wealth besides; and this made him to sleep so sweetly with it. If he had no more but the Corn and Wine increas'd unto him, as it was with those worldlings, whereof he here speaks, he might perhaps have lain awake as well as they; but now having the love of God with it, this causes him to lye down in peace. Therefore let me here speak a word to such amongst you as have great Estates, or desire to have so; Assure your selves this, that ye shall have no further contentment in them, than as they are qualified and sanctified to you through Gods love in Christ; as they were …ere to this Holy man David: Do not think that a great Estate of it self will give you freedom of Spirit. (as many are apt to think with themselves) Oh when they have got so much, and so much; then they shall be quiet, and at rest, and their minds troubled no further; Believe it, it's rather the contrary, and so you will find it; nay, I fear, some of you find it so already: There must be somewhat else with it, which must take off from the vexation of it, and in stead thereof, make it sweet, and comfortable to you, which is this alone that I have now mention'd and named; when as that which ye have, ye have coming to you from Gods love and favour, and have that sealed and confirmed unto you, for your more free injoyment of it, otherwise, ye can never be able, when the Corn and Wine increases, to say here with the Prophet David, I will lay me down in peace, and sleep.
Before I pass this Head, take notice of one thing more, which is express'd in some Translations, I will together lye down and sleep; as referring this, not only to Himself, but to others also with him. Simul accubabo & dormiam; Jachdau Eskchevah ve-jshan.] Which may relate either to his Friends, or to his Enemies; To his Friends, thus; That not only He himself would now rest for his own particular, but also his Family, and Relations together with him: To his Enemies, thus; That he would now be so confident, as to lye down in quiet, even in the midst of them: This word of Society, and Conjunction, which is here us'd, it may refer to either of them.
First, To his Friends and Relations; to his Family, and Those about him; He promises security not only to himself, but to them; This is the Priviledge of a Godly man; that he confers the Blessing of Protection upon all which are near him, who fare the better for his sake; and they also may sleep so much the quieter in reference to him: Good men, their Goodness is diffusive; not only in the thing it self, but in the consequents of it; As Noah, all that were with him in the Ark, they were preserv'd as well as himself; and Lot, not only Himself, but his Sons and Daughters were saved from the Destruction of Sodom upon his account.
We see here from hence, First, what great incouragement all men have to walk in good wayes, and to be in good terms with God; whereby they do provide, not only for their Persons but their Relations; and they cannot better do that, then by taking such a course as this is; when we walk in the fear of God, and do that which is pleasing in his fight, and perfect our hearts with him; all which have interest in us, are near unto us, and dwell with us; they shall partake of the same Blessings and Priviledges of Preservation together with our selves.
Secondly, We see here also the advantage of being in Good Families, and under Godly and Faithful Governours of them; forasmuch as those, which are so, are much provided for by them, and they have those Blessings attending upon them in this regard, which others want. And that's the first Reference; Together, i. e. Together with my Relations.
Secondly, Together, i. e. in the midst of mine Enemies. It may refer also to them, Inter medios cleros; In the midst of the Pots, as we have that expression there, in Psal. 68.13. Though ye have lyen among the Pots, yet shall ye be as the wings of a Dove, &c. Or as Peter amongst the Souldiers, in Act. 12.6. where it is said, That he was sleeping betwixt them when he was bound with two chains. We find in Psal. 57.4. David thus expressing himself; My Soul is among Lyons, and I lye even among them that are set on fire, even the Sons of men; whose Teeth are Spears and Arrows, and their Tongue a sharp Sword. And yet even amongst such as these could he lye down in peace and sleep. This is the advantage of the Servants of God; That even like Daniel, they can lye down in quiet in the Lyons den, when they have such apparent danger upon them.
The Reason hereof is this, Because they know that these are restrain'd by an Higher Hand; Their Enemies are in a chain, and so though they be in the midst amongst them, yet they shall suffer no harm from them; My God hath shut the Lyons mouths, that they have not hurt me, &c. sayes Daniel of himself there in Dan. 6.22.
This is a comfort to all the Servants of God, That when trouble is near unto them, He is near unto them also; He is a present help in trouble: And when they are in the midst of Enemies; they are likewise under the shadow of his wings: As the Mountains are round about Jerusalem, so is the Lord round about his People, from henceforth even for ever; Therefore they that trust in the Lord shall be as Mount Sion, that cannot be removed, Psal. 125.1, 2. And so now I have done with the first general part of the Text, which is David's priviledge of security it self, I will both lay me down in peace, and sleep.
The Second is the Ground of it, in these words, For thou Lord only makest me to dwell in safety. Which words may again be considered of us two manner of wayes: Either 1. Absolutely, as they lye in themselves. Or else 2. Respectively, as they carry in them the Ground and Foundation of Davids Security.
First, Take them Absolutely, as they lye in themselves, Thou Lord only makest me to dwell in safety. And here again take notice of two things more. First, The blessing it self, and that is safe Habitation; To dwell in safety. Secondly, The Author of this blessing, and the Person that bestowed it upon him, and that is God; Thou Lord only.
For the First, The Blessing it self; it is a safe and secure habitation, to dwell in safety. This is a very great blessing, and so to be acknowledged, where ever it is vouchsafed. It is a mercy to have any where to dwell; not to be as it was with the Apostles, which had no certain dwelling place, 1 Cor. 4.11. Or as Christ himself, who had not where to lay his head, Matth. 8.20. But the accomodation of ones dwelling, that is an addition to it, and it is that which is exprest in this place, to dwell in safety. It is not said, to dwell richly, and splendidly, and magnificently: No, but to dwell in safety; which is more than all the rest: so to dwell, as to be free from those dangers which many mens dwellings are exposed unto. This was that Mercy which the Prophet David did here acknowledg, as granted to himself. And it is that which God promises to his people, as a great Blessing belonging unto them, Esay 32.18. My people shall dwell in a peaceable habitation, and in sure dwellings, and in quiet resting places. And Jer. 33.16. Judah shall be saved, and Jerusalem shall dwell safely. And Ezek. 34.28. They shall dwell safely, and none shall make them afraid. When we consider but how many Dangers, both our lives, and conditions are subject to, this must be acknowledged a Great Mercy. And therefore, wheresoever we do enjoy it, we have great cause to be thankful for it. That God preserves us, and keeps us safe in our Dwellings, and that we fall not into those evills in this kind, which some others do afore us. We have had many great Fires, and many thousands of Habitations burnt down in several parts. What a Mercy is it to us, that it is not our own condition! and how much does it concern us accordingly to be affected with it. That God makes us to dwell in safety, yea, and that also some of us in a diversity and variety of Habitations, in City and in Country both: Ye go into the Country, many of you, and leave your houses here in the City; and when ye return, ye find them in safety. Ye come out of the Country, and leave your houses behind you there, and when ye return, find them safe too; not invaded by Robbers; not visited with sickness, or Pestilence; not consumed with Fire: God preserves you, and makes you dwell in safety, both at home and abroad, present and absent, in one place as well as another. I know not whether ever ye think of such things as these are or no, or are careful to lay them seriously to heart (I hope ye do, at least divers amongst you) but if ye do not, I am sure ye have cause; and to be careful to walk answerable to such great Mercies as these which are vouchsafed unto you, that so whiles they are common Mercies in regard of Gods Dispensation, and ordering of them, yet they may be special, and peculiar, in regard of your improvement, and making such an use of them, as it becomes you indeed to make.
And further, Let us so carry our selves, as that it may still be so with us, and that the Lord may delight to continue such a Mercy as this to us: This is done no better way, than by walking conscionably before him, and by yielding obedience to him, as it is in Prov. 1.33. Whoso hearkeneth to me, shall dwell safely, and shall be quiet from fear of evil. As we desire to dwell safely, let us be careful to dwell holily; let us sanctifie our dwellings and habitations, by Prayer and Religious performances, and peaceable, and profitable, and Christian dwelling in them. God will more easily preserve such dwellings, wherein Himself dwells: And such are those which are thus qualified.
There are divers Branches of them; I'll name them distinctly. First, Piety and Religion; Let that dwell with us, as we desire our selves to dwell in safety. Dwell according to knowledg, as it is in 1 Pet. 2.7. And let the word of Christ dwell in you richly, in all wisdom, teaching and admonishing one another, &c. Col. 3.17. Those that dwell in their houses like Heathen, without any regard at all had to the Worship and Service of God; how can they expect to dwell safely in them, when as by so doing, they expose themselves to a curse? as it is in Jer. 10.25. Pour out thy fury upon the Heathen that know thee not, and upon the Families that call not upon thy name. What was that which secured Abraham and his Family in the Destruction of Sodom, and caused God to deal so graciously with him, as to give him warning of it? ye may see there in Gen. 18.19. I know him (sayes he) that he will command his children and houshold after him, and they shall keep the way of the Lord, to do Justice and Judgment, &c. Thus, Deut. 6.7. These words, thou shalt teach them diligently to thy Children. So Rom. 16.5. Salute Aquila and Priscilla, and the Church that is in their house. Why the Church? namely, in regard of those Godly exercises and performances, which are done by them, and amongst them: When we thus make our houses Churches, God himself will make them Sanctuaries, and places of safety and Refuge, both to our selves, and other persons with us. Thats one way to dwell in safety; To dwell in Piety, and in the fear of God.
Secondly, In Justice, and Honesty, and Righteousness. Fraud, and deceit, and oppression, and unlawful gain, it will weaken the best House that is, untyle it, and pull it down upon the heads of the Inhabitants; woe unto him that coveteth an evil Covetousness to his House: that he may set his nest on high, that he may be deliver'd from the power of evil. For the Stone shall cry out of the Wall, and the Beam out of the Timber shall answer it, Hab. 11.20. unjust gain, it will pluck up an house from the foundation, and cause the Dwellers in it (at last) to come to mine.
Thirdly, In peace and friendship, and love, and quietness of Spirit; That's another security to an Habitation. The Fire of Contention, it many times kindles another fire, which is more felt and declined than that is; whereas amiableness and peaceableness, and sweetness, it is a sure defence, and protection there where it abides.
Lastly, Charity, and giving to the poor, That's another guard likewise; and a great means and conducement to this safe dwelling, whereof we now speak: as ingaging the Hearts and Prayers of many of Gods Servants for us, which are far better, and stronger than many other fences besides, which we are capable of. And thus much for the first particular: viz. The Blessing it self here acknowledged; viz. To dwell in safety.
The Second, is the Author of this Blessing, and that is express'd here to be the Lord: and that with an Emphasis; Thou only. So then we see whence it is that this safe dwelling does happen to us: namely, from God himself, whiles it is said to be from him, and from him only, as it is here express'd; There are two things which follow from it: First, That it is not a business of meer casualty, and chance, a thing which falls out by the by; no, but that there's a Providence in it; and it is God that orders it. Secondly, That it is not a business neither of meer indeavour, which is procured so much by our own watchfulness, or means which we may use for the securing and defending of our selves; no, but by the Blessing of God.
First (I say,) It is not a business of casualty, a matter of meer accident and chance; but a thing set and determin'd, and that by God himself, whose Providence is active in it; As he determines the Bounds of our Habitations, where, and how long we shall dwell, Act. 17.26. So he determines also the Manner of our Habitations; How and in what sort we shall dwell, and so far as it is well, and in safety (as it is here express'd in the Text) so far it comes under his providence.
This were well to be thought of by us, that so accordingly we might improve it, and behave our selves suitable to it. For there are a great many people of the world, which seem to be of another opinion; which think, that if they be in safety, or in danger; that it is all one in regard of Providence; which disposes neither condition unto them: But we which profess our selves Christians, should be otherwise minded, and should eye God as in all other of his carriages and dispensations to us; so amongst the rest, in regard of our dwellings, and the place and manner of our Habitations. For this we have a very good pattern in the Example of this Holy man David, who does here with a great deal of Thankfulness acknowledge God's Providence in it; and does not only take notice of the Thing, but also of the Conveyance; He does not only say thus, and no more, I dwell in safety; which had been enough as to the signification of his own state and condition; but he adds withall, Thou Lord makest me to dwell in safety; expressing hereby with it, his acknowledgment of Gods Providence in it, as a business not of meer Casualty, but Determination.
Secondly, As not a business neither of meer Industry and Indeavour; It is not I dwell in safety, because I have a strong, and well-fortified House; because I have many Neighbours about me; because my House is well watch'd and guarded; No, but because thou Lord makest me; There's the resolution of the business; It is thou, and thou only that makest me to dwell in safety; Thou only, i. e. Thou chiefly. So thou, as that nothing without thee; nor any other wayes than from thee. David would hereby signifie that all means of safety and preservation of him whatsoever, they did receive their efficacy from God, and were successful in his concurrence with them. And so are we likewise to acknowledge as concerning our selves, we are not to neglect the means which God does in goodness afford us; but when all is done, give the strength of them all to Himself. And say here with the same Prophet in another place, Except the Lord build the House, they labour in vain that build it. Except the Lord keep the City, the watchman waketh but in vain; It is in vain for you to rise early, &c. Psal. 127.1, 2. All our Bolts, and Bars, and Locks, and Fences, and Watches, and strong Custodies, they are but in vain, without his watchfulness over us. And truly sometimes (as it falls out) we may say it is God only indeed; that is, that it is he alone which does it, not only he principally; but none but he, and no-body else; when we shall consider that little regard, which now and then we have of our selves, or others for us; when we shall consider sometimes the carelessness of watchmen and such as are appointed for our protection; sometimes the carelessness of Servants, and those whom we trust with it; sometimes our own carelessness, and not thinking any thing of it our selves. When we shall lay all these together, and notwithstanding the many hazards and dangers which we are in, and exposed unto, shal find our selves yet deliver'd and preserv'd, and kept safe; may we not here now justly say, It is thou Lord only makest me to dwell in safety. Would it not be otherwise with many of us sometimes, if it were not for this eye of Providence which is graciously cast upon us? which wakes for us, when we are asleep our selves, and protects us sometimes (in a manner) whether we will or no? I beseech ye, think of these things, and be affected with them.
And let us make this use of it; That this Preservation and Care of God for us it may not be in vain; but that we imploy this safety which he has given us to his Honour and Glory; In a morning when we awake and see our selves safely kept for the night now past: what an ingagement should this be now to us, to prevent us and keep us from Sin all the day after, and to quicken us in our work and duties, according to the several opportunities which God puts into our hands? What shall God keep us in safety, for us now to Sin against him so much the more freely, and with the greater eagerness and intention of mind; shall we make no better use of our safety than comes to this? Oh for shame let us not do so; but rather argue and reason thus, Lord thou hast kept me in safety, therefore I will keep my self in purity; Thou hast kept me from danger, therefore I will keep my self from sin; Thou hast preserv'd me, and therefore I'le serve thee. Then we shall make a right use of this our Dwelling in fafety indeed: whereas otherwise we shall but provoke God to remit of his Providence towards us, and the safer he hath kept us hitherto, the more hereafter to expose us to danger.
Thou Lord only,] Some read it. Thou Lord in a special manner, or after a peculiar sort. Singulariter: So the vulgar Latine, St. Hierome Specialiter. Aquila. foreign, which come all to one and the same effect. And the point which is hereby signified is this: That God takes a special care of the preservation of those which are his People, and of all others besides; we are here to look upon David as a Godly man, and one that was in favour with God, as he speaks of himself in some Verses before in this Psalm; The Lord hath chosen him that is Godly to himself, ver. 3. Now for such an one as this is, God has a special piece of Custody for him to keep and preserve him, and to cause him to dwell in safety. There is a Common Providence which God exercises to all his Creatures, He is the Preserver of Men, of all men, 1 Tim. 4.10. but there's a peculiar Providence, which God vouchsafes to those which are his Children, specially of those that believe. And this is that which we have here now commended to us out of these present words; Thou Lord dost peculiarly make me to dwell in safety. We shall observe this in sundry instances and examples which we meet withall in Scripture; In Noah, in Lot, in the Israelites, in the Mourners for the Abominations of Jerusalem; there was special care still had of these.
And the Reason of it is this, because such as these, they are near and dear unto him; they are his Jewels, and his peculiar Treasure; and therefore he will spare them accordingly; as it is Mal. 3.17. The greater Interest that God has in us, and the more use that he has at any time of us, the more special and peculiar protection have we from him; David, he was a favourite, as was signified in the words before; therefore He preserv'd Especially.
Let us therefore for our own particulars, take care that we may be such; that so we may upon these terms plead with him for his preserving of us. As David, in Psal. 86.2. Preserve me, for I am holy; or, One whom thou favourest, as some read the word; chasidh. Save thy Servant that putteth his trust in thee: And, I am thine, save me, &c.
And then let this also make us to serve God so much the more carefully: If he preserves us with a special preservation, let us then serve him with a special Affection; Let us be somewhat more than ordinary in our carriage to him: Whiles he is so in his dealings with us, we should give him, not only the homage, and common obedience of Creatures; but also, together with it, the special love and respect of children, that so he may spare us, as a man spareth his own son, that serveth him, as it is in the place before cited, Mal. 3.17. There is nothing more unsutable and unworthy, then whiles he does vouchsafe unto us special protection, we should put him off with common behaviour. Therefore still remember this singulariter; this Specialty upon all occasions, and let this have an influence upon us: especially considering, that God has fitted us, and qualified us accordingly. He hath given those which are his children, special and peculiar principles, whereby they might be inabled to serve him after another sort and manner than others are able to do: And a specialty of ability, calls for a specialty of improvement answerable thereunto. So much for that, as we may take the word in that sense, Thou only; that is, Thou specially; and referring it to the manner of preservation, which is more peculiar.
Again further, There are some which carry it also to the person preserv'd, and read it thus, Thou Lord makest me to dwell alone in safety; that is, In safety whiles I am alone, and separated from all other company: So the Hebrew word te-vadhadh will very well bear it; and the Septuagint seems to take it, which renders it foreign. According to that in Deut. 33.28. Israel shall dwell in safety alone. God preserves his people, not only in company, but in solitude; when they have none about them, or near unto them, or at hand to guard and protect them. It is that which he is able to do, and it is that which he is willing to do likewise, and they may expect it from him. And it may teach us accordingly to satisfie our selves in such conditions as those are. God can keep us safe in a Prison, in a Wilderness, in a Desart, in the greatest retiredness; and we may safely in these cases shrowd our selves under his wings. There are many, who when they have company near them, then they think they are safe and well. A good Christian, through the strength of his Faith, can take heart to himself, whiles he is alone, from that protection which God himself does vouchsafe to him in that condition, and that communion which he hath with him in it, as supplying all defects unto him in that particular. David sometime complain'd of himself, That he was as a Sparrow alone upon the house top, Psal. 102.7. But what though he was, so long as God himself was with him, he was then safe and sure enough; and so are all others else with him, who have the same spirit and Grace that he had. Thou Lord makest me to dwell alone in safety, when I am none but my self. And so much of the words taken absolutely, as they lye before us in their Simple proposition.
Now further, secondly, We may take them also respectively, and in their Connexion, as a Reason which David here gives of that which he had premised before concerning his lying down in peace, and sleeping, For thou Lord only, &c. Because thou makest me to dwell in safety, or securely, Therefore do I lye down, &c. So that now, according to this consideration, the Prophet David here gives us an account of this fearlesness and security which was in him: That it was not a security of stupidity, as one that did not mind or regard the present danger which he was now in, in regard of his Enemies. Nor it was not a carnal security, as proceeding from any trust and confidence which he did place in outward means: But it was a security of special Faith and dependance upon God; Because thou Lord, &c. Heres the true ground and reason of a Christians Courage. And that we may take it in the full extent of it, it seems to carry with it a double reference; Either to Davids condition, or to his spirit: For the Hebrew word La-vebach, it does admit of a double interpretation, and does signifie two things, both safety and security. Safety, that respects the State; Thou makest me to dwell in safety; that is, thou makest me to dwell in freedome from danger, In tuto me collocar, so Vatablus. Security, that respects the mind; Thou makest me to dwell securely; that is, Thou makest me to dwell in freedome from perplexity. In spe Corabis me; So Foelix. Now it carries a very good sense with it either way, and serves as a very good account of Davids carriage and behaviour at this time, as also shews us upon what terms any other may be so affected; namely, in reference to each of these: We have so far forth matter of confidence, as it pleases God to take care of us; and we have so far forth confidence in our spirits, as it pleases him by his spirit to bestow this confidence upon us, we may take notice of both.
First, Matter of Confidence; so far forth as he takes care of us. Our safety lies in nothing so much as in Gods protection of us: And this would David here signifie to us by this present passage, For thou, &c. They are sure to be kept in safety whom he undertakes to keep, and none but they. David had a great Guard about him, being a Prince, and a Person of State. He had an Army, and Souldiers to defend him: but it was not these so much, which made him lye down in peace; no, but Gods preserving of him, and into this he resolves it here before us, as also elsewhere. It is he that delivereth David his servant, &c. Psal. 144.10.
Oh let us therefore go to him, and close with him, and make sure of him; especially in these dubious and dangerous times in which we live. Get him for a sure Buckler, and defence, and refuge to us in time of hazard, that we may be kept safe in the evil day: Let us not be at Terms of Difference with him upon whom our safety does so much depend, as indeed it does; for if he leaves us and withdraws from us, what will then become of us. Seeing it is he, and he only, (as we have heard before) sure let us not displease him, whomsoever we displease besides; It is not Wisdom, nor safety for us to do so, if we have any regard to either in our selves. The matter of our Confidence is from God; That's the first. And Secondly, The Spirit of Confidence also, there are many which seem to be very confident and free from fear in a time of danger; but how do they come to be so? Namely, from that stupidity which is in them, that they do not mind how things go with them, like so many Drunkards which are smitten, and feel it not, Prov. 23.35. This of Davids was not so; No, but it was upon Religious Principles, because Thou, and so is every gracious heart besides; It fetches its confidence from God, and from God as bestwoing a Spirit of Confidence upon it; for so he does. It is he that gives quietness both of state and also of mind. Yea, even when we our selves do satisfie our selves, upon such reasons, and grounds, and considerations; It is he alone that helps us to do so, and that inforces those reasons upon us: Though there be ground enough for us in the thing it self to be quieted and incouraged in our own minds, from the consideration of that goodness and power which is in God to preserve us in the greatest dangers; yet this does not actually work upon us any further than he is pleas'd by his Spirit to fasten it upon us; which accordingly David does also intimate that he did here with himself, Thou makest me to dwell securely; that is, to be quiet and composed in mind, and free from trouble and distraction of Soul, for ought that befalls me.
So then upon this account, There are two things which we are to go to God for in order to this business, 1. For the safety of our persons, and 2. For the satisfaction of our minds; and the former is not enough without the latter; At least for this lying down in peace, and sleeping, which we spake of before. That we may do thus, it is not enough for us, that we be in safety, but that we think our selves so, that we have a freedom of Spirit, as well as a freedom of Condition; And this also is the Gift of God, who as he makes us to dwell in safety in regard of our estates; so he makes us also to dwell in security in regard of our Spirits.
I might here also (by way of Redundancy) take notice of the Time of doing this; which is express'd in our Translation in the present, Thou makest; but in the Original, in the Future, Thou wilt make. And in the Greek, in the Time past; Thou hast made, foreign. but all to one and the same purpose and effect; It comes to this, to shew unto us the Constant and continued Providence of God in this particular; And therefore in the Hebr. put indefinite, Thou wilt do it: that is at all times, and as I shall any way stand in need of it. Thou hast done it, and doest do it; and art ready to do it again, and again, upon all occasions; This was the confidence which David had in God; he knew God was unchangeable, who had the same Love, and Bowells in him still that ever he had.
And as indefinite in regard of the Time; so in regard of the Danger likewise, and the Deliverance from it. God, as he preserves at all Times, so from all Evils; There's none at all but he can deliver us from; from Enemies, from Sicknesses, from Fires, Inundations, from Combustions, from Tumults; God can (if he please) and will, so far forth as may be for our good, makes us to dwell in safety in all places, and circumstances, and conditions whatsoever, we may fall into; This is also signifyed in this passage, whiles it is said, without respect to any particular; Thou makest me to dwell in safety.
Then again further; take it as to the kinds of danger, as divided into Temporal and Spiritual, in fafety from these likewise: not only from dangers of Body, but also of Soul. Not only from Afflictions, but Corruptions, and Temptations, and Satanical assaults; the Rulers of the Darkness of this world, and Spiritual wickednesses in High places, as it is in Eph. 6.12. God undertakes to set his people in safety from such as these likewise; that while they may attempt, yet at least they may not prevail, and though prevail for a while, yet they may not prevail alwayes and finally, but at last he disappointed.
And so now I have done also with the second general part of the Text, which is the Ground or Foundation of this Priviledge in the Prophet David, and with him in the rest of Gods people, and so with the whole Text it self, and the whole Psalm; I will lay me down in peace and sleep, for thou Lord only makest me to dwell in safety.
The End of the Fourth Psalm.