One Hundred Select Sermons, Old Testament · Sermon 23
SERMON XXIII.
Pſal. 104.34.
My Meditation of Him ſhall be ſweet, I will be glad in the Lord.
As it is the Excellency and Priviledge of a man above other Creatures here below, that he is capable of Reflection and Meditation, and has his Thoughts, and the workings of his mind, which are remarkable in in him, ſo is the Excellency and Priviledge of a Chriſtian above other men, that he has the ordering of thoſe thoughts aright, with the beſt advantage and contentment to himſelf; that ſo whiles ſome are imploy'd in one thing, and others are imploy'd in another. He has his Thoughts faſten'd upon God, and concentred, (as his chiefeſt happineſs) and united in Him, and that with a great deal of delight and Complacency and ſatisfaction of Spirit.
This is that which we have here exhibited to us in this preſent Scripture, which follows as a very good cloſe of others which have been hanaled by us very lately; we have heard of the ſeveral Properties of God, in a Variety of Perfection; Of his Power, and Goodneſs, and Faithfulneſs, and Pittifulneſs, and the like. And what now remains, as the Sum and upſhot, and concluſion of all this unto us, but that the Meditation of Him ſhould be ſweet, and that we ſhould be glad in him. Which is that which we have here preſented unto us in theſe words which I have mentioned unto you.
IN the Text itſelf there are two General Parts conſiderable.
Firſt, Davids Contemplation.
Secondly, Davids Exultation. His Contemplation, that is in theſs words, My Meditation of him ſhall be ſweet. His Exultation, that is in theſe words, I will be glad in the Lord.
We begin with the former, viz. Davids Contemplation, in theſe words, My Meditation of Him ſhall be ſweet, wherein again two particulars more. Firſt, The Performance implyed, and that is, Divine Meditation; My Meditation of Him, that is, of God Secondly, The Qualification it ſelf, and that is, pleaſantneſs, or ſweetneſs. My Meditation of Him ſhall be ſweet.
Firſt, Here is conſiderable of us the Performance implyed. And that I ſay is Divine Meditation. It is here ſuppoſed and taken for granted, that David did indeed Meditate upon God, whiles he makes mention of his Meditation; and ſo there is this in it. That Gods ſervants, they are much imploy'd and taken up in the Thoughts God, in Holy and Divine Meditation. This is that, which there Mindes and Thoughts are very frequently carryed unto. The Prophet David Himſelf was very much in this Performance, as we may ſee in divers paſſages of the Pſalms: and we read of the Patriark Iſaac, that he went out in the fields to Meditate, Namely, upon God himſelf, Gen. 24.63.
Now theres a various account, which may be given hereof unto us, as whereupon it proceeds.
Firſt, The Gracious and Heavenly Frame and Temper of a Chriſtian Soul, being ſanctified and renewed by Grace. Mens Meditations are much as their hearts are; Vain and Frothy Spirits they have commonly anſwerable Meditations; and thoſe that ſavour of the world, they have their thoughts faſten'd upon it; but Gods Children being born from above, they have accordingly thoughts above in ſutableneſs thereunto. David, he was a man after Gods own Heart, (as the Scripture declares him) and therefore he was much in the Thoughts of God; and ſo it is likewiſe with all others of the ſame frame and temper with him, foraſmuch, as they are born of God, and have his Image ſtampt upon them, they doe bend their thoughts to him, to Contemplate upon him. They which are after the fleſh do mind the things of the fleſh, but they that are after the Spirit, the things of the Spirit, Rom. 8.5. Grace it is the Byaſs of the ſoul, which does move it, and incline, it to the Mark, and the ſcope, which is propounded to it and ſet before it, which is thus Active in thoſe that are Regenerate.
Secondly, The ſervants of God are much in thoughts, and Meditations of Him, becauſe as their hearts are made like unto him, ſo (which alſo follows thereupon) faſten'd upon him. They have made God their Happineſs, and therefore they doe accordingly make him their Meditation. For where the Treaſure is there will the Heart be alſo. What's the reaſon that Earthly and worldly Perſons, all their thoughts are taken up about the world, and worldly accommodations, why, it is becauſe they place their chiefeſt contentment in ſuch things as theſe are. They think of that moſt which they moſt deſire, and moſt affect; In like manner is it ſo on the otherſide with the children of God, Becauſe they look upon God as their greateſt and chiefeſt Good, and moſt deſire the injoyment of Him, therefore it is that they thus think upon him. And then properly to meditate on God as mine, that's that which makes my meditation of him to be ſweet, as that this Houſe is mine, this Land is mine &c. That's that which puts ſweetneſs into it, and ſo here &c This God is our God for ever and ever, he will be our Guide even unto Death, Pſal. 48.14. And ſo this is my Beloved, and this is my Friend &c. Cant. 5. laſt verſ.
And then Thirdly, There is much alſo in their Imployment, and the things which they are buſied about: Mens Imployments have a great influence upon their thoughts, for the qualifying and ordering of them; It is natural for men to think of their Buſineſs, and of ſuch things wherein they are moſt Converſant: Now thus it is with Gods Servants in this particular, they are much in divine Exerciſes, Prayers, and Reading, and Hearing and ſuch as theſe, and therefore they are alſo much in divine with Meditation. Theſe Performances do ſuggeſt Holy thoughts and Meditations unto them, and put them as it were before they are aware upon the Exerciſe and upon the practiſe of them.
Laſtly, From the Spirit of God that dwells and abides in them; Gods Children they are the Temples of the Holy Ghoſt, which Inhabits them, and takes up his ſpecial reſidence and Commoration in them: And he is not in them to no purpoſe, but he is a very fruitful and profitable Inhabitant who ſtill puts them upon that which is Good, and infuſes Gracious thoughts into them. Look as on the otherſide the Devil, the Spirit that rules in the Children of Diſobedience, he is filling them ſtill with ſinfull and evil thoughts, and ſuggeſts corrupt things into them: So here the Holy Ghoſt which is the Spirit that rules in the Children of God, he does put them upon Holy Meditations, and the thinking of that which is good and agreeable to Himſelf: As he puts into them Gracious deſires in reference to Prayer, and teaches them what to Ask, ſo he likewiſe puts into them Gracious thoughts in reference to Meditation, and teaches them here what to Contemplate and ſo helps their Infirmities for them in this particular alſo. Thus we ſee how it comes to paſs in ſundry reſpects, that Gods Servants are much in the thoughts and Meditation of Him. This ſhewes us the difference betwixt Gods Children and the men of the World: As for worldly men they have this Reproach faſten'd upon them. That God is not in all their thoughts. Pſal. 10.4. No more he is not, there are many men in the world, that live without God in the world, that paſs from Day to Day without any thoughts at all of him, as if there were no ſuch one as he is, or if they have ſome flitting thoughts of him, they are not ſuch as do ſtick with them, and by them. They do not indeed meditate upon him as is here mentioned in the Text, this they are far from: If ye could anatomize and rip up the Heart of a Carnal Perſon, ye ſhould ſee little of God in it but all of the world. His Riches, and Honours, and Pleaſures, and Carnal Contentments, as it is recorded of that worldling in the Goſpel. Luk. 12.17. It is ſaid that he thought within him ſelf, and what did he think off? Of his Lands, and of his Fruits, and his Poſſeſſions. Soul thou haſt much goods laid up for many years &c. This was that which he contemplated upon and that alone, not a thought of God which paſt through Him, till God Himſelf awakned him; and ſo is it likewiſe with many more, whereas this is the property of Gods Servants to be very much in the Meditation of Himſelf, and to have their thoughts pitcht upon him as is here intimated of the Prophet David. And this is the firſt Particular, viz. The Performance implyed Divine Meditation.
The Second is the Qualification Expreſt, and that is Pleaſantneſs or Sweetneſs. My Meditation of him ſhall be ſweet; which paſſage as it lies before us in the Text is capable of a threefold Emphaſis or Impreſſion which may be faſtend upon it.
Firſt of an Aſſertion, Secondly of a Reſolution, and Thirdly of a Petition, of an Aſſertion, as ſignifying what it was of a Reſolution, as declaring what it ſhould be of a Petition, as deſiring what it might be.
Firſt, Take it as an Aſſertion, and as ſignifying what it was. The Meditation which a Chriſtian Soul has of God it is very ſweet and Comfortable; this is that which is here intimated unto us: Meditation is very pleaſing of it ſelf, conſidered as an Imployment of the Soul, which does naturally take delight in ſuch reflexions, but it is inlarged and further advanced from the quality and Condition of the Object, which it is carried unto; a delightful Argument makes a delightful Meditation: Now thus it is here with a Chriſtian to God, while he meditates upon Him, and that in his full Extent.
Firſt, The Attributes of God, there's a great deal of delight in thinking upon them in their ſeveral kinds and Varieties, as for example.
Firſt, The Power of God, how much ſweetneſs is there in that to a Chriſtian that ſhall ſeriouſly conſider it and think upon it, that God is Almighty, and Alſufficient and can do whatſoever he pleaſes both in Heaven and Earth, as the Scripture repreſents him. This is that which the Servants of God have been very much affected withall when they have taken it into Conſideration, as from whence they have been very Hopeful concerning themſelves: That God is able to Kill and to make alive, that God is able to Help and to caſt down, that God is able to raiſe even from the Dead and the like, ſuch thoughts as theſe have upon occaſion much delighted Gods Servants. Thus the three Worthies in Daniel, which were caſt into the Fiery Furnace. The God whom we ſerve is able to deliver us: It was a very Comfortable Meditation to them. Dan. 3.17. So Abraham being fully perſwaded that what he had promiſed he was able alſo to perform. Rom. 4.21. And ſo Heb. 11.19. Accounting that God was able to raiſe up his Son Iſaac from the Dead. It was a very great Incouragement to him.
So Secondly, The Goodneſs and Mercy of God there's a great deal of ſweetneſs in that alſo to be ſuck'd out by us in Meditation, that the Lord is Gracious, and Merciful, and Long-ſuffering, and Pittiful (as we have lately had occaſion to ſhew) there is very much Contentment in it. Oh how great is thy Goodneſs which thou haſt laid up for them that fear thee. Pſal. 31.19. The Lord is Good, a ſtrong hold in the day of Trouble, and he knoweth them that truſt in him. Nahum. 1.7. It was a great Comfort to think of that, becauſe from a Good God nothing can come but good, and that which is like to Himſelf.
And then the Wiſdome of God to meditate on that alſo, that he is great in Counſell &c. and the Scripture proclaimes him, that he can foreſee all Events, and diſcern all Hearts, and ſearch into the ſecret corners of the Soul. That there is nothing hid from his Eyes &c. That he confounds the wiſdom of the Wiſe, and brings to nothing the underſtanding of the Prudent, as it is ſaid of him. This is that which affords matter of ſatisfaction to that Soul that does duly Contemplate it.
And ſo Laſtly, To add no more at this Time the Truth and Faithfulneſs of God, the God that keeps Covenant and Mercy, that is true to all his Promiſes, and that performes what ever he undertakes. It is very pleaſing to think on this, and thus is the Meditation of him ſweet in reference to his Attributes, which is the firſt Explication of it to us.
Secondly, The word of God which is a part of Himſelf, the Meditation on that is ſweet alſo; It is ſaid of a Good man That his delight is in the Law of the Lord, and in that Law doth he meditate Day and Night, namely for the delight of it. Pſal. 1.2. So Pſal. 19.8.20. The Statues of the Lord are right rejoycing the Heart, the Commandments of the Lord are pure inlightning the Eyes, more are they to be deſired then Gold, yea then much fine Gold, ſweeter then Honey, and the Honey-Comb. How much ſweetneſs is there wrapt up in a Promiſe, and to be drawn out of it by a ſerious Meditation eſpecially fitting to the preſent State, and Condition which at any time we are in; here it muſt needs be very ſweet indeed, and ſo it is, and the Servants of God have found it ſo upon their own Experiene'd promiſes of Pardon, of Aſſiſtance, of Deliverance and ſuch as theſe, they are all of them very ſweet.
If we look into Scripture we ſhall find variety of Gracious Intimations ſuted to particular Conditions; now theſe they cannot but be very Comfortable to thoſe that are in them, in Sickneſs, in Poverty, in Captivity, in Temptation and the like, and we cannot better provide for our own Comfort, and Contentation in them then by thinking, and meditating upon them in our own minds; and where we are not furniſhed with particulars, yet at leaſt to cloſe with the Generals, which have a miraculous ſweetneſs in them alſo: I mean ſuch promiſes as are made to Gods Children at large; that God will give his Spirit to them that ask it. That no good thing will he withhold from tehm that walk uprightly, that he will never leave them, nor forſake them. That all things ſhall work together for good to them that love him. It is unexpreſſible how much ſweetneſs there is in the Meditation upon theſe Truths which are Exhibited to us in Scripture, being ſet home by the Spirit of God Himſelf which muſt be taken in, as pertinent hereupon.
Thirdly, The works of God, the Meditation on them alſo, it is very ſweet, and that in all kinds.
As Firſt, His works of Creation, to conſider of them, as they are all very good and beautiful conſidered in their Nature and kind, ſo is the Contemplation on them is alſo remarkable. As Pſal. 8.1. &c. O Lord our Lord how excellent is thy name in all the Earth &c. When I Conſider thy Heavens, the work of thy ſingers, the Moon and the Stars which thou haſt ordained &c. And ſo for this preſent Pſalm which we have now before us, the Hundred and fourth, all throughout of it, a meditation upon the works of Gods Creation, which the Pſalmiſt pleaſes Himſelf in, and which he bleſſes God for.
So Secondly, The works of Providence, how ſweet is it to meditate on theſe alſo, to reflect upon all Ages, and to conſider what great things God has done for his Church and People in them. What Mercies he has beſtowed upon them, what Deliverances he has wrought for them; and that alſo ſometimes after what a ſtrange and miraculous manner: It is very delightful to think of it. This has ſatisfied and comforted Gods Servants, when they have been in great Temptations, and Trouble, and perplexity of Spirit, as for inſtance the Pſalmiſt Himſelf. Pſal. 77.7. Will the Lord caſt off for ever, and will he be favourable no more? Hath God forgotten to be Gracious &c. And I ſaid this is mine Infirmity, well but what was that which holp him and relieved Him in it? He adds preſently hereupon. I will remember the years of the right hand of the moſt High, I will remember the works of the Lord, ſurely I will remember thy wonders of old: I will meditate alſo of all thy works, and talk of thy doings. Meditation on the works of Gods Providence it was here ſweet unto Him.
Thirdly, The works of Redemption, how ſweet is it likewiſe to meditate on theſe: To meditate upon God in Chriſt; By whom he has reconciled himſelf to the world, forgiving them their Treſpaſſes as the Apoſtle Paul expreſſes it in the 2 Cor. 5.18. This is the ſweet Meditation of all, and without which we cannot meditate upon God without any true Comſort or Contentment. The thoughts of God out of Chriſt, they are not ſweet but dreadfull and terrible: Thy Heart ſhall meditate Terrour whoſoever thou art that meditateſt on him thus. Deus Abſolitus, as Luther called it, God conſidered abſolutely and in Himſelf; there's no comming near him here, ſo much as in our very thoughts and Meditations: No, but God manifeſted in the fleſh taking our Nature upon him, the Mediator God and Man together. This is that which affords unto us the moſt Comfortable matter of Meditation.
Eſpecially if we ſhall take him in his full Latitude and Extent, and as he is of God made unto us. Wiſdom, and Righteouſneſs, and Sanctification, and Redemption &c. 1. Cor. 1. verſ. 30.
Take Chriſt in all his Offices of King, and Prieſt, and Prophet, and how ſweet then is the Meditation of him. Of a King to ſubdue our Enemies, and to Govern and order our ſelves, of a Prieſt to reconcile us to his Father, and to make both Satisfaction and Interceſſion for us, of a Prophet to reconcile unto us the whole will and mind of God, all theſe are ſweet things to think on. And ſo as the Offices of Chriſt, ſo his Graces, which are likewiſe Emanations from Himſelf; they are all very ſweet and lovely, there is not a work of the new Creature in us, but it is very lovely and amiable in it ſelf, and the reflexion upon it alſo very delightful. When a Chriſtian by the help of the Spirit ſhall be inabled to ſee the work of Grace to be wrought in his own Heart, and ſhall have his Adoption Evidenced unto him; it muſt needs be a thing very pleaſing to him; and ſuch as he takes a great deal of more Contentment and Satisfaction in, then in all Injoyments of the world whatſoever, which it is poſſible for him to reſlect upon as his. Thus we ſee in all theſe Particulars, and Explications which we have now mentioned how the Meditation of God is ſweet: And we have had an account of it in regard of the Object, or the Perſon Meditated upon, which is God Himſelf.
Now further, we may take account of it from the Subject or Perſon Himſelf that Meditates, and that is here expreſt to be David, it is not onelyonly the Meditation of God is ſweet, but my Meditation of him is ſweet, which is here moreover conſiderable, and that to make it compleat. For let the Object be never ſo delightfull in its own Nature, and apt to give Contentment in it ſelf, yet if the perſon that faſtens upon it be not qualified for it, there will be yet no Contentment in it; It is not every ones Meditation; No, not upon God which has ſweetneſs with it, but onelyonly of ſuch Perſons as have diſpoſitions ſutable thereunto, and can draw out this ſweetneſs which is in Him.
Now the Qualifications which are required to this purpoſe are briefly theſe.
Firſt, For the General a Savourineſs and Heavenlineſs of Spirit, as it is this which muſt put men upon ſuch Meditations, ſo it is this onelyonly which muſt make them to reliſh them and to take delight in them. There's not the beſt things that are, but they ſeem flat to a carnal Heart, which can find no Contentment at all in them. A vain and frothy Spirit takes a great deal of more pleaſure in ſome Toy, and Trifle, and Song, and empty Fable, then it does in the higheſt points of Religion, and all becauſe it is not ſutable and agreeable to ſuch things as theſe are. Therefore this Savourineſs which we now ſpeak off, is neceſſary to this Spiritual Delight and the ſweetneſs of this Divine Meditation for the Senſibleneſs and the Apprehenſiveneſs of it.
Secondly, A ſpecial love to God, that's alſo neceſſary to this Delight: thoſe that men care not to ſee they for the moſt part care not to think off, but Affection it advances Contemplation; how pleaſing are Lovers in their thoughts one to another? their Meditation of each other is ſweet, and ſo it is alſo betwixt Chriſt and the Believing Soul, that Heart which is inflamed with his Love, can never think enough of his Perſon, nor of his Graces, nor of the Excellencies which are in Him, but is much raviſhed with the thoughts of Him.
And then Thirdly, A perſwaſion likewiſe of the Love of God to Him; he that will think of God comfortably, muſt be in ſome ſenſe and apprehenſion of Gods favour, and of his intereſt in Him, and that he is in good terms with Him; not onelyonly that God is reconciled to his Nature, (which we ſpake of before) but alſo that he is reconciled to his Perſon, and that he is actually at peace with him: Thoſe that are Enemies to God, or which think God to be an Enemy to them, they cannot but think of him with a great deal of horror and Aſtoniſhment, and Trembling, and Conſternation of Spirit.
Laſtly, There's required hereunto alſo a ſpecial ſenſe of a mans own wants. It is Hunger that makes Eating delightfull, and it is Thirſt that puts a pleaſantneſs into Drinking, there's not onelyonly the Palate which does conduce hereunto, but alſo the Appetite and ſo it is alſo here in theſe Spiritual things. Therefore as there is required a Savourineſs, ſo likewiſe a brokenneſs of Heart alſo; how ſweet are the Meditation of Chriſt, and the Truths of Chriſtianity to an Heart affected with the ſight of Sin and the ſenſe of Wrath. Oh, Chriſt is now Chriſt indeed, and the Goſpel, the Goſpel, and the promiſes they have a ſpecial ſweetneſs and pleaſantneſs in them. Men that are addicted wholly to the world, and to the pleaſures and delights thereof, they do uſually but Scoff at ſuch things as theſe are, and make a mock and deriſion of them; talk to them of delight in God, and of the ſweetneſs of Divine Meditation, and they count it but a mear fancy and idle Speculation: But ſuch perſons as have their Conſciences inlightned, and any work of Conviction upon them they reliſh and ſavour theſe things, and indeed (to ſpeak of it) none but they. The whole they have no need of the Phyſitian but they that are Sick, as our Bleſſed Saviour has told us; and ſo the thoughts of the Phyſitian are not ſo pleaſing to to any perſons as they are to them: Theſe rejoyce when they do but think of him, from the Conſideration of their own wants; they Honour the Phyſitian for their neceſſities, which is an account of this Delight in Divine Meditation from the Subject or Perſon Himſelf, that does meditate, my Meditation.
Now the Conſideration of this point thus open'd and amply fied to us, may be thus far improved by us, Namely, as a great incouragement to the Saints and ſervants of God in what ever condition falls them. That they may comfort and ſolace themſelves in Him, in the worſt of thoſe conditions, and be ſweetly ſupported in them, when there's nothing elſe that they can think of with comfort, they can then think comfortably of God, and of the Intereſt which they have in him, as a relief and a refreſhment to them. And they ſhould accordingly put themſelves upon ſuch thoughts as theſe are, and inure themſelves to them: oh there's a great deal of good which might be got by ſuch performances as theſe, if we were but more acquainted with them, and accuſtomed to them in the courſe of Chriſtianity; and we looſe a great part of the true ſweetneſs of our lives, when we are deficient in them.
For the better and more effectual working and inforcing of theſe things upon us. It may not be amiſs for us to take notice of this paſſage of the Text, according to the full latitude and extent of the expreſſion which is here uſed, which according to the Original Emphaſis is of various ſignification. The Hebrew word which is here uſed, is Siach, which ſignifies three things eſpecially, and each of them very conſiderable of us. Firſt, Meditation. And Secondly, Prayer. And Thirdly, Diſcourſe, According to the former notion, ſo it ſignifies the ſweetneſs which is in Divine and ſpiritual Contemplation, and the muſing on heavenly matters, according to the ſecond notion, ſo it ſignifies the ſweetneſs which is in Divine and Spiritual Communion and converſe with God in Prayer. According to the Third Notion ſo it ſignifies the ſweetneſs which is in Holy and Religious Conference, and the ſpeaking of God one to another, All of them very uſefull and profitable Duties and Performances, and ſuch as are to be practiſed by us.
Firſt, Take it in the firſt ſenſe, according to our laſt Engliſh Tranſlation, and as we have handled it all this while for Divine Contemplation. The Meditation on God is ſweet. And the ſweetneſs of it ſhould ſtir us up to the putting of it in Practiſe. We have very great cauſe to be careful what we Meditate, and pitch upon in our thoughts, which are of great Importance and Concernment to us, and that as they are a very great Diſcovery of the Frame and Temper of our hearts, as I in part hinted before. There's nothing which does more ſhew, what men like then their Meditations. Flittering and Tranſitory Thoughts, which do paſs through the mind, but do not ſtick, they are not ſuch an infallible diſcovery, becauſe they may not have that Tincture and impreſſion of the ſoul upon them. But Meditations they have much of the Will in them, and are carried with more deliberation attending upon them. And therefore it concerns us to look to them, and to ſee what they be in us; and of this nature that we now ſpeak of, we ſhould cheriſh in our ſelves as much as may be theſe Holy and heavenly Meditations which are of God, and things belonging to Him, as we have hitherto declared, as being ſuch as He takes ſpecial notice and obſervation of in us. He declares to man what's his Thoughts. Mah ſecho, that is, what's his Meditation, his fixed and ſettled thoughts, as the Prophet tells us in Amos 4.13. And therefore we ſhould take care, that they may be ſuch thoughts as be approvable to him.
How far are thoſe from ſuch as theſe, as Meditate nothing but that which is evil, and the accompliſhment of their baſe luſts, Their filthineſs, and their ambition, and their covetouſneſs, and their revenge, and the like, which deviſe miſchief upon their beds, and ſet themſelves in a way that is not good, as the Pſalmiſt ſpeaks, Pſal. 36.4. Oh there are abundance of ſuch Meditations as theſe are in the world, which are of the Devil, and not of God, nor can we ſay that theſe are ſweet? Oh no, in any true notion of ſweetneſs; indeed they are for the preſent ſweet to a naughty and corrupt heart, which ſeems to take great delight in them. But they will be bitterneſs in the latter end, like the ſweetneſs to a diſtemper'd palate.
As for our ſelves, we ſhould all labour to be wedded to good and holy Meditations, and to have our ſouls fixed and faſten'd upon heavenly and Divine Objects; we ſhould not think our thoughts to be free, but be careful where they are pitch'd, even upon God and Chriſt and Heaven, and the glory to be revealed. The Benefit hereof will be this, that it will keep us in a right courſe, and regulate our whole Converſation; For as mens thoughts are, ſo are their lives, and their Affections are for the moſt part anſwerable to their Contemplations, I have ſet the Lord alwayes before me (ſayes the Pſalmiſt) and what then? Therefore I ſhall not be moved. Meditation upon God will keep us from ſwarving from him.
This is that which we ſhould do at all times, eſpecially as we have the larger and greater opportunities for it. In our Solitarineſs, in our Retirements, when we are withdrawn and alone by our ſelves. Oh then to meditate upon God, and his Free-Grace and love in Chriſt, the Covenant of Grace and the like; theſe are fitting thoughts for us, when we are freed from our hard and worldly Diſtractions, and which the Servants of God have ſtill upon occaſion taken up to themſelves: They have been careful ſtill to improve ſuch opportunities as theſe are. Thus the Prophet David for an inſtance; he gives us Counſel to this purpoſe, Pſal. 4.4. Stand in awe and ſin not; Commune with your own heart upon your bed, and be ſtill; And as he Counſell'd it, ſo alſo he Practiſed it, Pſal. 63.6. When I remember thee upon my bed, and Meditate on thee in the night-watches, And again, Pſal. 119.148. Mine eyes prevent the Night-watches, that I Meditate upon thy Word, And Pſal. 139.18. How precious are thy thoughts to me O God? how great is the Sum of them, If I ſhould count them, they are more in number then the ſand, when I awake I am ſtill with thee! Thy thoughts, that is, indeed the thoughts of thee, by taking it not ſubjectively but rather Objectively The Thoughts which David did conceive in himſelf concerning God, by Meditating and Contemplating upon him, they were very precious to him, and he found a great deal of ſweetneſs and Contentment in them, from whence he took all occaſion that might be for the exerciſing of them; and that even at Midnight it ſelf, and when deprived of his Natural reſt, With my ſoul have I deſired thee in the night ſeaſon, Iſa. 26.9.
To ſet home this ſtill a little further, let us conſider this with our ſelves. That this Duty of Meditation, it will out-laſt all other Duties, and performances of Chriſtianity beſides, and will ſtick longeſt by us. There are many other performances beſides, which a Chriſtian by many accidents and occaſions may be taken off from, by ſickneſs, by Age, by Exile, by impriſonment, and the like. Oh but he cannot be taken from that, He cannot (it may be) alwayes read, hear, or confer, or frequent the Publick Aſſemblies; Oh but he can Meditate alwayes, and have his thoughts imploy'd about God, when his tongue cannot expreſs it ſelf to Him, His Meditation of Him ſhall yet be ſweet. That which is ſaid of the heart it ſelf, in a way of Nature, that it is primum vivens & ultimum moriens, The firſt part that lives, and the laſt part that dyes, the ſame may be ſaid of Meditation in a way of Grace; It is the firſt Duty and Performance that appears, and the laſt duty that remains in us, it ſurvives and out-lives all the reſt.
Now this that we may do the more ſucceſſefully, it will be our wiſdom to attend upon ſuch means as are Introductive and preparatory hereunto, ſuch as are reading, and hearing of the word. Theſe are ſuch as do diſpoſe to Meditation, and without which it oftentimes proves either unprofitable or erroneous. This was that which Gods ſervants ſtill obſerv'd in ſuch performances as theſe are, as David and Joſhua, and Timothy, ſuch as theſe, the latter of them eſpecially, in 1 Tim. 4.13, 14. Firſt, give attendance to Reading, to Exhortation, to Doctrine, and then Meditate upon theſe things. And ſo much of the firſt Notion of this word, which is here uſed in the Text, as it denotes Divine Contemplation, and Meditation on the things of God, there's a great deal of ſweetneſs, (firſt) in this.
The ſecond is as it denotes Converſe and Communion with God in Prayer, for ſo the Hebrew word is ſometimes taken, and ſo ſome have interpreted it, Gen. 24.63, which ſome read to pray, and thus here. My Converſe and Communion with God is very ſweet, namely in Prayer, and my addreſſes to Him. Prayer is nothing elſe, but a familiar Colloquy with God, as it is uſually deſcribed, foreign as Chryſoſtom, or foreign as Damaſcene. The Aſcenſion of the mind to God and Communion with Him. Now this is very ſweet and delightful to a gracious heart. There's no friends that have ſuch mutual complacency and contentment in one anothers ſeciety as God and his ſervants have in one another; It is pleaſing to them to think of God, but to ſpeak to Him, and He to them is a great deal more comfortable; when the heart opens it ſelf at any time to God, and he again returns upon it, there's moſt unſpeakable Contentment in it; or on the otherſide the Denyal of this has a great deal of ſadneſs and bitterneſs with it.
Therefore we ſee what cauſe ſtill we have to accuſtom, and inure our ſelves hereunto all that may be, Acquaint thy ſelf with him, and be at peace, Job 22.21. And again, ver. 26, 27. Thou ſhalt have thy delight in the Almighty, and ſhalt lift up thy face unto God. Thou ſhalt make thy prayer unto him. Chriſtians ſhould make Conſcience of Prayer, and recourſe to God upon all occaſions; not onelyonly as a means of obtaining any thing from him, but alſo a maintaining of Fellowſhip and Communion with him. which is done in this Performance.
The Third and laſt notion of this word in this Text is Diſcourſe, which refers to the Communion of Saints, and the converſe of Chriſtians one with another; and ſo there is this in it. My Conference about him is very ſweet. Chriſtians they find a great deal of Contentment in Holy and Religious Communication; not only when they think upon him within themſelves, which is Meditation, not only when they ſpeak unto him, which is done in prayer, but alſo when they ſpeak of him, and about him in converſe, and Chriſtian diſcourſe. It is very ſweet to make mention of God, and to declare Him upon any occaſion: Thus Pſal. 145.5. I will ſpeak of the glorious honour of thy Majeſty, and of thy wondrous works, And men ſhall ſpeak of the might of thy terrible Acts, and I will declare thy greatneſſe; So Pſal. 34.1. &c. I will bleſs the Lord at all times, his praiſe ſhall be continually in my mouth. My ſoul ſhal make her boaſt in the Lord, the humble ſhall hear thereof, and be glad. O Magnifie the Lord with me, and let us exalt his Name together. This mutual Conference and Diſcourſe about God, it doth afford very much Contentment.
And that in theſe reſpects. Firſt, As it is the Performance of a Duty which God requires of us. In all Diſcharge of Duty there is Delight, becauſe the Conſcience has thereby lighten'd it ſelf of that burden which was upon it, and ſo it is here. It is pleaſing to have paid a Debt; Now this is that which we do very much owe to God, to ſpeak much of him; we doe hereby ſo much the more Honour and advance him, as it becomes us to do.
Secondly, As it does good to others, there is a great deal of pleaſingneſs in this to a good Heart; now this is that which follows upon this Performance as the Spouſe in the Canticles, whilſt She ſpake of Chriſt to the Daughters of Jeruſalem and ſet him out in all his Excellencies: She hereby ſtirred up their deſires after him, and made them to be in love with him.
Thirdly, It does ſo much the more ſettle things upon our own Hearts, and inlarge our Affections to Chriſt in our ſelves, as it was in the Inſtance we now mentioned of the Spouſe; while She ſpake of her Beloved to others, ſhe did thereby ſo much the more increaſe her own love and deſires after Him. Thus we ſee in all reſpects how much ſweetneſs there is in this Performance, as of Lovers to ſpeak of their Beloveds.
Therefore we ſhould learn from hence to make Conſcience of this Duty, together with the other before mentioned, which have a mutual Connexion and Conjunction of one with another: Meditation prepares for Prayer, and both together prepare for Diſcourſe, and all have their interchangeable pleaſure and delight and ſweetneſs with him. What an Heaven as it were upon Earth might a Chriſtian live in all theſe particulars, if he were not herein wanting to Himſelf; we need to go no farther then Religion, and the exerciſe and practiſe of Chriſtianity, whereby to make our lives Comfortable to us in the ſeveral varieties of it: The Meditation of God is ſweet, the Converſe with him, and the Diſcourſe and ſpeaking of him; all which are here intended in the Text. And ſo much may ſuffice to have ſpoken of the firſt Emphaſis of this paſſage as it has the Nature of an Aſſertion, and as ſignifying and declaring the Nature of theſe things.
The Second is as it has the notion of a Reſolution, that he would make it for his own Practiſe, that is, that he would comfort himſelf in ſuch parformances as theſe are; whilſt others took pleaſure in other things, he would pleaſe himſelf in Communion with God, this ſhould be his Solace and delight upon all occaſions. David promiſes himſelf a great deal of Contentment in this exerciſe of Divine Meditation which he undertook with much delight: And ſo likewiſe do others of Gods Servants of the ſame Nature and Diſpoſition with him in the like undertakings. They make the Ordinances and Duties of Religion to be great Refreſhments and Recreations to them: Prayer and Conference and Meditation and ſuch as theſe, they do not onelyonly ſimply fall upon them and apply themſelves to them, but their Hearts and Spirits are in them, and they are the very rejoycing of their Souls, they reckon upon them and make account of them aforehand as their greateſt Satisfaction. There is nothing almoſt which is ſweet or delightful but the Servants of God doe find out in the Ordinances, and in particular in Divine Meditation, which has a variety of Contentments in it.
Firſt, Of Company in Solitarineſs, Solitude and Uncouthneſs is very burdenſom to the Nature of man, who by his Conſtitution is a Sociable Creature, and deſirous of Society, now this is that which is ſupplyed by Converſe and Communion with God, whom a Gracious Heart delights in as a Companion, and makes him to be ſo to him, by his thoughts and Meditations of him; he reſolves when he is alone to betake himſelf to God by theſe Duties, and indeed he is never leſs alone then when thus imployed. Nunquam minus ſolus, quam cum ſolus, Divine Soliquyes has the advantage of the ſweeteſt Society.
Secondly, Of Counſell in Ʋncertanties. Thy Teſtimonies ſays David they are my delight and my Counſellers, Pſal. 119.24. His delight and his Counſellers that is, his delight becauſe his Counſellers, his Counſellers and therefore his delight: we know how delightful it is to any to have the advantage of good Counſell, according to the perplexities and Diſtractions in which they may be. Ointment and Perfume rejoyce the Heart, ſo doth the ſweetneſs of a mans Friend, by hearty Counſell ſays Solomon. Prov. 27.9. Now this is the ſweetneſs of Divine Communion, and of Meditation on God and his word; It imployes a man with ſeaſonable Counſell, which is a very great Refreſhment to us. Thy Teſtimonies are the men of my Counſell: Anſhe-gnatſathi, as it is in the Text.
Thirdly, Of Comfort and Support in Affliction, there is nothing which is more ſweet to the Afflicted then to have ſome Relief afforded unto them. This is that which is obtained by Meditation and Performance of the like Nature. It is a refreſhment to the Soul in ſuch a Condition. This is my Comfort in my Affliction, thy word hath quickned me ſays David. Pſal. 119.50. And Pſal. 119.92. Ʋnleſs thy Law had been my delight, I ſhould then have periſhed in mine Affliction. But more eſpecially in Pſal. 94.19. In the multitude of my thoughts within me, thy Comforts delight my Soul. Thy Comforts that is, not onelyonly Comforts from thee, but Comforts in thee, not onelyonly Comforts from thee, as the Authour of them, but alſo Comforts in thee as the matter of them, and thing it ſelf, which gives Comfort to me and delight occaſionally from it.
Now therefore accordingly ſhould we from hence learn to improve the Ordinances and Exerciſes of Religion, and in particular this which is here mentioned of Divine Meditation to ſuch a purpoſe as this is; we ſhould make ſuch things as theſe our Refreſhments, as we read in Plutarah of the Prieſts of Mercury, that while they were Eating their Figgs they cryed the Truth is ſweet, which they took occaſion to meditate upon from that Imployment. So ſhould we do in all outward and Carnal Refreſhment whatſoever, wherein we ſeem to find and reliſh ſome ſweetneſs. Oh but the word of God is ſweet: Meditation and Communion with him we ſhould think how ſweet indeed this is, and we ſhould reſolve to make it ſo to our ſelves as David here does. My Meditation of him ſhall be ſweet, it has the force and Emphaſis of a Reſolution. That's the Second.
The Third and laſt is of a Prayer and Petition, It ſhall be, that is let it be, the Future put for the Imperative as it frequently uſes to be, and ſo the word Gnatam is to be tranſlated not of God but to God. Let my Meditation, or Prayer, or Converſe be ſweet unto Him. Placeat illi Meditatio mea, ſo ſome good Authors interpret it. The Engliſh Tranſlation, Let my words be acceptable to him, and the other before that: Oh that my words might pleaſe him, which comes to one and the ſame Effect, all taking it in the notion of a Prayer, this is that which the Servants of God have ſtill thought to be moſt neceſſary for them (as indeed it is) Gods Acceptance of the Performances which have been preſented by them. Thus expreſly Pſal. 29.14. Let the words of my mouth, and the meditation of my Heart be acceptable in thy ſight, O Lord my ſtrength and my Redeemer. So. Pſal. 141.2. Let my Prayer be ſet before thee as Inſence, and the lifting up of my hands as an Evening Sacrifice. And Pſal. 119.108. Accept I beſeech thee the Free-will-offering of my mouth O Lord, and teach me thy Judgments. Acceptance it is all in all in our Services and performances to God, and cheifly to be regarded by us.
Therefore we ſhould eſpecially mind it, and take care of it: It is not ſo much what the performance are for their own Nature, though never ſo good, nor yet how many they be for their multitude though never ſo Numerous, but how far forth God himſelf does accept of them and take delight in them. It is not how far forth they are ſweet unto us, but rather how they are ſweet unto Him. There are many men which are very well pleaſed with their own performances, and any thing in this reſpect is almoſt pleaſing to them from whence they are apt to think that is is ſo with him: but that which is highly eſteem'd amongſt men, it is an abomination in the ſight of God.
Let us therefore (I ſay) pray here with the Pſalmiſt, let my meditation be ſweet unto the Lord, and let us indeavour it, that it may be ſo with us, and ſo ſecond our Prayers in this particular, for which purpoſe let us eſpecially be mindful of theſe Obſervations.
Firſt, Look to our Perſons that they be ſuch as are in favour with God: It is my Meditation which muſt be ſweet; there is a great matter in that, from an acceptable Perſon every thing almoſt is accepted, and from the Contrary it is quite otherwiſe. The Prayer of the Ʋpright is his Delight, but the Sacrifices of the wicked it is an Abomination to the Lord. Prov. 15.8. Daniel he was a man of deſires, or a man Greatly-beloved and what followed hereupon, but the Acceptance of his Supplications.
Secondly, Look to the manner of our performances, that they be done in pureneſs and Sincerity, it is ſaid in Malachi 3. verſ. 3.4. Concerning Chriſt: That he ſhall purify the Sons of Levy, and purge them as Gold and Silver, that they may offer unto the Lord an offering in Righteouſneſs, and what then? Why then ſhall the Offerings of Judah and Jeruſalem be pleaſant unto the Lord. When they are pure they ſhall then be pleaſant.
Thirdly, Let us take in Chriſt with us, through whoſe Interceſſion and Mediation we muſt preſent all things to God, as we receive all from him. Thus 1 Pet. 2.5. Ye are an Holy Prieſthood to offer up Spiritual Sacrifices, acceptable to God by Jeſus Chriſt. It is by Jeſus Chriſt and by him alone that our Sacrifices prove Acceptable to the Father, through whom they are to be offered unto him. That's the Third and laſt Notion of theſe words, as they may be taken for a Prayer or Petition. Let my Diſcourſe or my Meditation of Him be ſweet and pleaſing to him. And ſo now I have done with the firſt General part of the Text, which is Davids Contemplation.
The Second is Davids Exaltation in theſe words, I will rejoyce, or be glad in the Lord. But this I ſhall not proſecute at this time with any Inlargement upon it; becauſe it is much of a Nature, with that which has been delivered already out of the former Clauſe of the verſe; wherein mention is made of a Chriſtians Delight in Divine Meditation, and this is but a further Extraction, and Amplifycation of it unto us. Complacency it ends uſually in Joy, as the Conſequent and reſult of it, and there where men are anything pleaſed, they are for the moſt part glad; and ſo it is here David reſolv'd to be glad in the Lord, which is a Duty which he oftentimes mentions and preſſes both upon Himſelf and others, as we may obſerve in divers paſſages of his Pſalmes.
This (for the right underſtanding of it) is performed two manner of ways.
Firſt, Directly when we make God the matter of our Joy, and do indeed ſuck and draw out that ſweetneſs which is in Him. God is a very Comfortable Object conſidered in himſelf eſpecially as revealed in his Son, but we are then ſaid to rejoyce in him, when as by a Spirit of Faith we do improve him, and make uſe of him for our Comfort and Conſolation.
But Secondly, By way of Reflexion, we are then ſaid to be glad in the Lord, when we rejoyce in our Intereſt in Him, and relation to Him; when we reſolve to make God our Happineſs and greateſt Contentment, and to reckon of our ſelves accordingly, as we have likely ſo to do. This being glad in the Lord is oppoſed to being glad in the Creature, as the Meditation of the Lord, to a Meditation upon other things: This is the Sum here of Davids Reſolution and Expreſſion of Himſelf in this particular; that whereas Earthly and Worldly perſons they had for the moſt part worldly Reflexions which were moſt pleaſing and delightful to them; his Meditation upon God ſhould be the ſweeteſt, and whereas they alſo had many worldly Jollityes he would be glad and rejoyce in the Lord, as moſt able to rejoyce in Him.
Which is that alſo which ſhould be the ſtuddy and indeavour of all other Chriſtians and of our ſelves in particular amongſt the reſt. So much for that, to wit of Davids Exaltation joyned to his Contemplation, and ſo of the whole Text before us. My Meditation of him ſhall be ſweet, I will be glad in the Lord.