One Hundred Select Sermons, Old Testament · Sermon 27
SERMON XXVII.
Pſal. 139.18.
When I awake I am ſtill with thee.
It is the Great advantage of a Chriſtian, which he has above other men, that he has his Friends alwayes about him. And (if the fault be not his own) need never to be abſent from them. In the Friendſhip and converſe of the world, we uſe to ſay, Friends muſt part, and thoſe which have the delight and ſatisfaction, in one anothers Society, they muſt be content to leave it, and to be taken off from it. But this is the Priviledge of a Believer that undertakes Communion with God, that it is poſſible, for him alwayes with Him.
Again in Humane Converſe and Society, we know it is ordinary for Friends to dream, that they are in Company with one another; But when they awake they are a great way off. But a Chriſtian that converſes with God, and has his thoughts faſten'd upon Him; When he awakes he is ſtill with him, which is that which is here exhibited to us in the Example of the Prophet David.
THe Explication of this Text in hand does very much depend upon the true and right Notion of one main and principal Term, which is conſiderable in it. And that is the word awake, which does admit of a Various Interpretation, and may be taken eſpecially three manner of wayes. In the Natural ſenſe. In the Moral ſenſe; and in the Myſtical.
Firſt, Awaking is ſometimes (yea moſt commonly) taken in the Natural ſignification for the recovery from Bodily ſleep, as Gen. 28.16. it is ſaid of Jacob, that he awoke out of his ſleep. And the like is ſaid alſo of Sampſon in Judg. 16.14. That he awaked in the like manner.
Secondly, Awaking is ſometimes alſo taken Morally, as it ſignifies a recovery from ſin. Thus it is frequently taken in Scripture, as Eph. 5.14. Awake thou that ſleepeſt and ſtand up from the Dead, and Chriſt ſhall give the light, 1 Cor. 15.34. Awake to righteouſneſs and ſin not. And in Rom. 13.11. And that knowing the time that now it is high time to awake out of ſleep; for now is our ſalvation nearer then when we believed. And 2 Tim. 2.26. That they may recover themſelves out of the ſnare of the Divel, that they may awake.
Thirdly, Awaking is ſometimes alſo taken in a Myſtical ſignification, for the recovery out of a ſtate of Affliction, and eſpecially out of a ſtate of Death,; Thus our Saviour of Lazarus, Joh. 11.11. Our friend Lazarus ſleepeth, but I go that I may awaken him out of ſleep, which though the Diſciples underſtood of Natural reſt, (as it is there ſignified) yet Jeſus meant it of his death, as it is there alſo expreſt. As Death is a kind of Sleep, ſo is the Reſurrection a kind of awaking inanſwerableneſs unto it; now we may take this word here in the Text in either of theſe ſignifications; but I ſhall chiefly faſten upon the former, as that which is moſt genuine and proper, and with that will I now begin by taking it in the Natural ſignification. When I awake (ſayes David) that is when I ceaſe from ſleep, and bodily reſt, I am ſtill with thee. Now there are two things, which this holy man does here eſpecially intimate and declare unto us. The one is his Diſpoſition, and the other is his Priviledge. His Diſpoſition in order to Duty and what was required of him. And his Priviledge in order to reward, and what was vouchſafed unto him; we may look upon either of them.
Firſt, Take it as to his Diſpoſition, and ſo there is this in it, That it is the care and Indeavour of a Good and Gracius heart when he awakes to be ſtill with God; When I awake I am ſtill with thee. It is Davids Profeſſion of himſelf, as a Repreſentative of all other good Men. Now, it is requiſite, we ſhould explain what is meant by being with God, and how far forth a Chriſtian, when he awakes is ſaid to be with him. There is ſome Obſcurity both in the Time deſign'd, as alſo in the ſtate it ſelf, which is faſten'd upon it: How it is ſaid, When I awake; And how it is ſaid, I am ſtill with thee.
Firſt, For the Time Deſigned, When I awake. This may be taken two manner of wayes, Hypothetically or Emphatically.
Firſt, It may be taken Hypothetically or Indifferently, When I awake, that is, when I am not aſleep, and ſo hindred by the neceſſities of Nature. As if he had ſaid thus, There is no time that I doe not injoy thee, but when I doe not injoy my ſelf. And ſo it ſounds as much as this; That a good Chriſtian is continually with God upon all occaſions; A Godly man is careful to be with God in every performance, and in every condition. Quando is as much as Quandocunque; When, that is, whenſoever. A Chriſtian whatever he is doing, that is not ſinful, he is ſtill with God. In Solitarineſs in Company, in the Duties of Religion, in the works of his Calling, yea in his ſeaſonable Refreſhments and Recreations, when he awakes, he is ſtill with God.
And this again according to a twofold Explication.
Firſt, Diſpoſitive, in regard of his Habitual inclination. Look as it is with Lovers, who bear a ſtrong Affection to each other, they are ſaid to be with one another; whereſoever they are, Anima non eſt tam ubi animat; quam ubi amat; even ſo it is with a Chriſtian towards God, He is alwayes with him in regard of Diſpoſition and Affection to Him.
Secondly, In regard of Actual Application; A Good Chriſtian is careful ſtill to repair to God, and to draw near to him, whenſoever he can. To raiſe and excite, and ſtir up his heart to take hold upon him. Thus may this paſſage be taken in an Indefinite and Hypothetical ſignification.
But further Secondly (which I conceive moſt proper and pertinent to the ſcope of the place) it may be taken more Reſtrainedly, and Poſitively: making Quando to be as much as Quamprimum; When I awake, that is, as ſoon as I awake. And ſo there will be this in it; That it is the care of a good Chriſtian, as ſoon as ever he findes himſelf awake to be ſtill with the Lord. And this for the Explication of the Time Deſigned, when I awake.
Now for the ſtate it ſelf, which is Being with God, this remains to be unfolded by us, what is to be underſtood by it! and in what reſpect a Chriſtian when he is awake may be ſaid to be with him, we may take it in three particulars eſpecially. Firſt, by Meditation, Secondly, By Communion. 3dly. By Action. A Chriſtian in each of theſe reſpects is ſaid to awake with God.
Firſt, By way of Meditation; A Gracious ſoul is with God, when he awakes in this particular. It is the care of a good Chriſtian (and ſo ought to be) to have God and the things of God when he awakes ſtill in his thoughts. Our Thoughts are precious things being the immediate iſſue of our ſouls, and are not to be lightly beſtowed by us, eſpecial our firſt thoughts. And on whom can we better beſtow them then on him, that helps us to them, and without whom we are not ſufficient of our ſelves ſo much as to think, as the Apoſtle tells us, 2 Cor. 3.5. My Meditation of him ſhall be ſweet, Pſal. 104.34. This is ſutable to the Context, it ſelf in 17 verſe of this Pſalm. How precious are thy thoughts unto me O God! where, by thy Thoughts we are to underſtand not onelyonly what God thought of David; by taking it Subjective, but alſo as well what David thought of God by taking it Objective. How precious are thy thoughts that is the thoughts which I have of thee, and whereof I have Ground and Occaſion miniſtred to me from thee! It was a great delight and refreſhment to David when he firſt awak'd from ſleep in the morning to have God ſtill in his Thoughts; And ſo is it likewiſe with every other Good man beſides; There's the ſame deſire and Diſpoſition in him.
This proceeds and ariſes from the ſutableneſs, which is in the heart of a Chriſtian to God Himſelf. Every mans thoughts commonly are pitch'd according to his Inclination. Becauſe David was a man after Gods own heart, therefore was Davids heart faſtened upon God in Contemplation, and he was ever and anon muſing upon him. Therefore he remembred him upon his Bed, and meditated on him in the night watches, as it is in Pſal. 63.6. This is a ſure Rule; That where a man's Treaſure is there will alſo be his Heart.
And this is the Reaſon, that the Worldling has his firſt Thoughts ſtill upon the world. The Covetuous man, when he awakes he may ſay, He is ſtill with his Gold. And the Ambitious man, when he awakes he may ſay he is ſtill with his Preferments. And the Voluptuous man, when he awakes, he may ſay he is ſtil with his Recreations and Carnal Pleaſures. What's the reaſon of this? Becauſe theſe are ſuch things, as ſuch Perſons do moſt agree with; and ſo conſequently their Thoughts and Meditations are moſt upon them.
In like manner does it hold of a good Chriſtian in reference to God, His thoughts are firſt upon Him, becauſe his Heart is chiefly towards Him.
This is to be underſtood eſpecially of ſuch thoughts, as are ſetled and deliberate and compoſed, ſuch thoughts as a man ſets himſelf to with intention, and ſuffers to abide in him; theſe are for the moſt part ſutable, and agreeable to the frame of his Heart. Now becauſe a Godly man has his Heart full of Heaven, and God, and Goodneſs, and the Graces of the Spirit, therefore are ſuch things as theſe very often and early in his thoughts. When he awakes he is ſtill with God: Namely in regard of Meditation. That's he Firſt.
The Second is in regard of Communion, that's another ay whereby we are with God. We are with him, as converſing with him there is a ſweet Familiarity and Entercourſe of Spirit, which a Godly man exerciſes with God in the Morning and in the Night it ſelf, as of one friend with another; not only in the more ſolemne performance of Prayer at large, but alſo in the more ſhort and ſudden Ejaculations of Soul or Spirit, drawing as it were breath from God, and ſending up holy deſires and affections to Him. Look as Friends when they meet in a Morning, they have their mutual greeting between them, a loving and friendly ſalute one of another: Even ſo is it with it's due proportions betwixt God and the Soul, the Soul ſpeaking to him, and he returning upon it by way of Reciprocation: Thus the Scripture ſeems it ſelf to hint to us in divers places, as in Job 35.10. None ſaith where is God my maker, who giveth Songs in the Night? Mark, Songs in the Night, what's the meaning of that? that is thoſe ſweet and Heavenly Conferences which are betwixt God and the Heart in thoſe times of repoſe and retirement. There are many who when they lie awake in the Night, it is very pleaſing and Comfortable to them, to hear ſome ſongs, and other muſicall refreſhments: Oh but there's no muſick or Melody which is ſo ſweet as this, which is that therefore that a Chriſtian ſhould eſpecially look after; for this we have the example of the Church, the Spouſe of Chriſt Cant. 3.1. By Night on my Bed I ſought him, whom my Soul loved, &c. Not onelyonly when ſhe was up and abroad in the Streets, but upon her Bed in the Night, ſhe then calls and cries for her Beloved. So again in Eſay 26.9. We ſhall find the like manner of expreſſion, the Prophet there brings in the Church thus ſpeaking to God. With my Soul have I deſired thee in the Night, yea with my Spirit within me will I ſeek the Early. I have deſired thee in the Night? what does he underſtand by that? There are two things which he may mean by it.
Firſt, By taking it Metaphorically in the Night, that is in the time of Affliction, that we ſhall find ſometimes to be ſet forth by ſuch an expreſſion, becauſe it is a ſeaſon of Sadneſs, and in this does the Church moſt Earneſtly ſeek unto God, when ſhe is deſtitute of all other helps, and deprived of all other Comforts: In this black and diſmal Night does ſhe then make this Application.
Or Secondly, By taking it literally and properly, in the ordinary acception, in the Night as it is oppoſed to the day. The believing Soul does then eſpecially make it's addreſſes to God, in the times of reſt and repoſe, when ſhe is free'ſt for him, then is it moſt ſweet to have Converſe and Communion with him.
This Converſe and Communion it conſiſts of divers particulars which do ſerve to make it up, to inſtance in one or two of the Principal.
As Firſt, In Confeſſion of Sin, and Repentance, and Humiliation for it: Renewing of our Covenants with God, and making up the breaches which are at any time betwixt him and our Souls: This is a great part of a Chriſtians Communion with God, and very ſeaſonable at ſuch a time as this is. Stand in aw and Sin not, Commune with your own Hearts upon your Beds and be ſtill, Selah, Pſal. 4.4.
Secondly, In Petition and Supplication, according to the ſeveral wants and neceſſities which are upon us; for pardon of Sin, for ſtrength of Grace, for counſell in Difficulty, for aſſiſtance in Imployment, adviſing and conſulting with God upon all occaſions, and coming to him in whatſoever we undertake; this is alſo a part of our Communion with him, and being fitly performed in the Night, as we may ſee in our Saviours own Example.
Thirdly, In praiſe and Acknowledgment, and Communion it Conſiſts much in this, thus David here in this Pſalm, he bleſſes God for his Creation, and Providence, and Continual Preſervation of him, as it is alſo in the Pſalm before cited. Pſal. 63.4. &c. Thus will I bleſs thee while I live, I will lift up my hands in thy name; my Soul ſhall be ſatisfied as with marrow and fatneſs, and my Mouth ſhall praiſe thee with joyful Lips: When I remember thee on my Bed, and meditate on thee in the Night watches. And thus ſhould it likewiſe be with us, Oh what cauſe and occaſion have we here to be ſtill with Him! Even to acknowledg his Goodneſs to us, whenſoever we awake; that he has kept us from the Dangers of the Night, and the Evils which we have been ſubject unto: that he has refreſht us with the Comforts of ſleep, and given us the opportunities of another Day and Morning-light; theſe do afford an abundant occaſion of praiſe unto us, and ſo of Communion with God himſelf in it. And that's the ſecond Explication of this our being with him.
The Third is in regard of Action, and the Buſineſſes which are done by us; when we begin the day eſpecially with the beſt performances, we are then ſaid to wake, with God, when we are doing God's work as ſoon as we are awake: when as ſoon as we riſe in the Morning, we are careful to be well imployed; and wake and ariſe to this purpoſe, that we may bring the greater Glory to God in the place where he ſets us. When we awake to Righteouſneſs and ſin not, that we may apply the words of the Apoſtle to profit.
There are a great many of people in the world that are ſometimes early up, but (as we ſay) never the nearer, yea indeed the farther off rather, that awake and ariſe to ill purpoſes and practiſes which are committed by them. The Prophet Eſay has given us hint of ſome of them, and thoſe are your waking-Drunkards whom he denounces a woe againſt, that riſs up early in the Morning that they may follow ſtrong Drink. Mark, they do not onelyonly Drink, but riſe to it, and they not onelyonly riſe to Drink, but riſe to follow the Drink, till they are not able to riſe again; becauſe that has ſo much followed them as the word alſo in the Original ſignifies, and ſo I might alſo inſtance in many other ſins beſides. Thus Job 24.14. The Murtherer wakes betimes riſing with the light, but what is it for? Even to kill the Poor and Needy. And the Robber he wakes betimes, but why does he do ſo? It is that he may dig through Houſes in the Dark which he had marked in the day. And the Adulterer he wakes alſo betimes waiting for the Twilight, but wherefore is it? It is that he may commit his wicked prancks in ſecret, when he hopes no Eye ſhall ſee him. All theſe perſons and ſuch as theſe they wake but not with God, neither are they with God in their waking. To wake with God is to be imployed in ſuch Actions as are agreeable to the will of God, and which he approves of, and allows of in us at ſuch times as theſe are, and that's the third Explication. And thus have we ſeen, what it is to be with God when we awake, and how far a Chriſtian is ſo.
Now I ſhall further proceed to ſhew what Ground and Equity there is for it, that ſo Davids Diſpoſition may be reſolved into our Duty, and that we may ſee what we ought to do occaſionally from that which he did: There is very great Cauſe and Reaſon, why we ſhould be with God ſtill when we awake, as in our Actions, ſo alſo in our Thoughts which is eſpecially here intended in the Text.
Firſt, Becauſe our wakeing thoughts are our firſt thoughts, the firſt of every thing (we know) is of right Gods; therefore the firſtborn was eſpecially dedicated to him, now as that which firſt opens the Womb, ſo alſo which firſt opens the Heart. Therefore David in another place. O God thou art my God, Early will I ſeek thee. There are many who deal with God in their thoughts, as they do in their lives, when they have ſpent the greateſt part of their time in Vanity, they think to put him off with the Reliques of their old Age; ſo when they have ſpent the greateſt part of the day in vain Contemplations, to put him off with ſome few thoughts at Night, but it is a great deal more reaſonable to give him their wakening thoughts. Thoſe are the Firſt.
Secondly, Our waking-Thoughts are Freſheſt thoughts, that is, the Nimbleſt and quickeſt, and moſt active, and fulleſt of Life. As God deſerves the firſt, ſo he deſerves the Beſt. It is fit we ſhould be with God when we awake, becauſe we are then moſt of all our ſelves. The mind is then moſt Vigorous and lively and fit for Meditation, when the body has been refreſht with ſleep.
As long as the Body and Soul are here together, they are dependant one upon another, and the better muſt in ſome reſpects ſerve the worſe; in which regard we had need to be watchful of all opportunities which are afforded us from Bodily Diſpoſition, we ſhould pick and chuſe ſuch times eſpecially for the Exerciſes of Piety wherein we have leſs Diſturbance and Interruption, and Impediments from the Fleſh: And for this to begin with God betimes. The morning, it is a friend not onelyonly to the Muſes, but to the Graces. And ſo David ſtill apprehended it, ſee for this purpoſe. Pſal. 5. verſ. 3. And Pſal. 143. verſ. 8.
Thirdly, Our waking thoughts are our Quieteſt, and free'ſt from Commotion, that's the fitteſt time and ſeaſon for Converſe with God, wherein we have leaſt Diſtraction and Perplexities, and trouble from the World; now this of all other times, is when we awake out of ſleep, which as the Heathen man called the Night is foreign. A ſweet Ceſſation of labour we then chuſe to be with our Friends when we may beſt injoy them without diſturbance, and ſo we ſhould chuſe to be with God, thus in Pſal. 42. verſ. 8. The Lord will Command his Loving-kindneſs in the day time, and in the Night his Songs ſhall be with me, and my prayer unto the God of my life.
Laſtly, Our wakeing-thoughts are our pureſt, and free'ſt from Pollution, theſe things are the fitteſt for God, which are moſt like to himſelf; the pure God ſhould be preſented with the pureſt thoughts: Now theſe are moſt Commonly the firſt, becauſe they have not the diſadvantage of Intervenient occaſions to defile them. Thus we ſee how there is great Ground and Equity for ſuch a practiſe as this is.
The Conſideration of this point may be thus far uſefull to us, as it may ſerve to call us to an Account in this particular, and put us upon a ſelf-inquiry and Examination about it. To obſerve what thoughts take hold on us, when Sleep hath left us; there are many who complain of Watchfulneſs and that their reſt is taken away from them, but how are they then imployed when reſt has forſaken them! And I ſpeak not ſo much of times of ſickneſs and bodily Diſtemper, wherein they are not ſo free to themſelves, but in the beſt and perfecteſt Health. Whether can they ſay or no with this Holy man here before us: That when they are awake they are ſtill with God. That they are ſtill: Yea that they are at all. There are three ſorts of Companions, which men are ſometimes withall in ſuch caſes, and in the mean time none of them with God.
Firſt, With themſelves.
Secondly, With the World.
Thirdly, With Satan.
Firſt, With themſelves, that is with their own Corrupt Fancies and Imaginations. How long ſhall thy vain thoughts lodg within thee! Jer. 4.14. Not onelyonly paſs through thee, but lodg in thee: There are many who are no ſooner awake, but they have ſome ſinful project or other in their Heads, which they give themſelves to. They ſleep not except they do Miſcheif, and their ſleep is taken away from them, except they cauſe ſome to fall. Prov. 4.16. In Pſal. 36.4. It is ſaid of a wicked man; That he deviſeth miſoheif upon his Bed, he ſetteth himſelf in a way that is not good, he abhorreth not Evil. And in Mic. 2.1. There is a woe denounced againſt ſuch perſons as theſe are. Woe unto them that deviſe Iniquity, and work Evil upon their Beds, when the Morning is light they practiſe it, becauſe it is in the power of their hands. Thus they entertain themſelves with their own ſinful Contrivances. And God is not in all their thoughts. Pſal. 10.4. There's a great deal of ſpeculative Wickedneſs, which the world is ſometimes guilty, and that in all ſorts and kinds of Praevarication, ſpeculative Revenge, and ſpeculative Ʋncleanneſs, and ſpeculative Ambition and the like. There is no Sin which is committed in Act, but it is firſt of all committed in thought, which is a … and preparatory to it, and thus do men Converſe with themſelves and their own Luſts.
Secondly, With the World, there are others who do Converſe with this, and wake with it, their firſt and their cheifeſt thoughts are ſtill in order hereunto, and they take Counſell of themſelves to this purpoſe; we have a famous inſtance hereof in the Goſpel in in Luke 12.16. Of that rich man there, whoſe Ground brought forth plentifully, and what uſe did he make of it? It is ſaid he thought within himſelf ſaying, what ſhall I do becauſe I have no Room where to beſtow my Fruits? And he ſaid, this will I do: I will pul down my Barns, and build greater, and there will I beſtow my Fruits and my Goods. And I will ſay to my Soul, Soul, thou haſt much goods laid up for many years, take thy eaſe Eat Drink and be Merry. Here's an Emblem of a worldly perſon, and a diſcovery of the practiſe of many others beſides in the World, who are no ſooner commonly awake, but they have ſuch thoughts and diſeaſes as theſe riſing up in them.
Thirdly, With Satan, that's another Companion which many are ſtill withall when they are awake, they are in Converſe and Communion with that impure and unclean Spirit, which is the worſt Company and Society that can be: It is a common ſaying and a true one, Aut Dens, aut Daemon. That every man when he is alone, is either a God to himſelf or a Devil, that is, either hearkning to the Motions of that Spirit, or likewiſe liſtening to the ſuggeſtions of Satan, and there are too many who do prefer the latter. The Devil is very buſie to apply himſelf for the moſt part to mens mindes, when they firſt awake, and they are commonly alſo at ſuch times too ready to cloſe with his Temptations; and thus they paſs from Bodily ſleep oftentimes into Spiritual ſlumber: And ſo now I have done with the firſt Notion of this paſſage here before us. When I awake I am ſtill with thee: As it is an expreſſion of Davids Diſpoſition, and Conſequently of our Duty, which is to be careful to ſet in with God in the firſt dawnings, and beginnings of the Day, when we awake firſt out of ſleep.
The Second is as it is an expreſſion of his Priviledge, and Happineſs of his Condition; which he rejoyced in, and Gloried in above all things: And thus will we now look upon it, for a Chriſtian to be ſtill with God when he awakes; It is matter of very great Benefit and advantage to him in ſundry Particulars.
Firſt, It ſecures from Dangers, we read ſometimes in Scripture of the Terrors of the Night. The Night is a time of Terror, partly in regard of its Darkneſs, which has naturally ſome horror in it, and partly in regard of it's Solitarineſs, which has alſo ſome Diſcouragement with it, to which we may likewiſe add the various Accidents which are incident unto it. Oh but this wakeing with God, it ſcatters and diſperſes them all, it drives away theſe natural Fears, theſe Terrors by Night, what need that man to be affraid off, who has God himſelf preſent with him, and who is himſelf ſtill with God. This is that which incouraged David both here and in ſome other places. As Pſal. 27.1. &c. The Lord is my Light and my Salvation, of whom ſhall I fear? The Lord is the ſtrength of my Life, of whom ſhall I be afraid? So Pſal. 3.5. I laid me down and ſlept, I awaked, for the Lord ſuſtained me. And again Pſal. 4.8. I will both lay me down in Peace and ſleep, for thou Lord onelyonly makeſt me to dwell in Safety.
What a Comfortable Conſideration is this in the times of Night Diſtraction? In Tumults, in Out Cryes, in Robberies, in Fires and the like; in what ever Calamities we can think off, as tending upon the Night: How Comfortable (I ſay) is this to a Beleiving Soul in ſuch caſes as theſe are, to be with God ſtill when he awakes! This is the priviledg which belongs to ſuch Perſons, as we have it further declared unto us in Pſal. 91.5. Where ſpeaking to a man that maintaines Communion with God, and that dwels in the ſecret of the moſt High; he has this Expreſſion about him. Thou ſhalt not be afraid for the terror by Night, nor for the Arrow that flieth by day. Nor for the Peſtilence that walketh in Darkneſs: Nor for the Deſtruction that waſteth at noon day. A thouſand ſhall ſall at thy ſide, and ten thouſand at thy right hand: But it ſhall not come nigh thee. Hence he ſays again of himſelf. Pſal. 23.4. Though I ſhould walk in the Valley of the ſhadaw of Death I will fear no Evil, for thou art with me: Thy Rod and thy Staff they Comfort me. In the Valley of the ſhadow of Death, that is, (as we may explain it) in the Night. For as Sleep is the ſhadow of Death, ſo is the Night the Valley of that Shadow. When thou lieſt down thou ſhalt not be afraid, yea thou ſhalt lie down, and thy ſleep ſhall be ſweet. Be not afraid of ſudden fear, neither of the Deſolation of the Wicked when it cometh.: For the Lord ſhall be thy Confidence, and ſhall keep thy foot from being taken.
Secondly, It quickens to Duty; This waking with God in the Morning it keeps the heart in an holy frame and temper all the day after. It makes us ſo much the fitter for thoſe holy Exerciſes, which are to be performed by us. Yea indeed for any thing, The Duties of our or ordinary Callings, and Common and Domeſtick affairs they come off much the roundlier from us, as we make Introductions to them by Communion firſt with God.
Thirdly, It prevents from ſin and Temptation; at the leaſt the prevalencies of it: when a man ſhall neglect God at any time, in the opening and Begining of the Day, God many gives him over to the Power and malice of Satan, and the Corruption of his own heart in the following part of it. But now when he ſhall cloſe with him betimes, He will be watchful over him to preſerve him. And the Peace of God which paſſeth underſtanding, ſhall keep his heart and mind through Chriſt Jeſus, Phil. 4.7. And thus we ſee the ſeveral Priviledges and Benefits that do attend upon this Practiſe.
The Ʋſe of all comes to this, even to excite us, and provoke us and perſwade us hereunto all that may be; as that which is not onelyonly our Duty but alſo our Advantage, and confirmed to us by the Practiſe and Experience of all the Saints, we ſhould be much in this heavenly courſe of retiring to God upon all occaſions; and ſpecially when we firſt awake to be ſtill with Him, in all the ſences which I have now given of it. We ſhould wake our ſelves and alſo wake him, as the Scripture ſometimes adviſes us, and gives us an Example in the Perſon of the Church. Awake Lord, why ſleepeſt thou? Ariſe, caſt us not off for ever, as it is in Pſal. 44.23. I have ſet watchmen upon thy walls O Jeruſalem, which ſhall not hold their peace day nor night; Ye which are the Lords Remembrancers keep not ſilence, and give him no reſt till he eſtabliſh, and till He make Jeruſalem a praiſe in the Earth, Iſa. 62.6, 7. Whatever we be mindfull elſe of in any of our Addreſſes to God we ſhould be ſtill mindfull of the Good of the Church, and put himſelf in mind of it, not give ſleep to our eyes, nor ſlumber to our eye-lids, till he have in ſome ſort prevailed with him for it.
There's a ſpecial Emphaſis in the words, if ye obſerve them, and take notice of them in that it is ſayd; I am ſtill with thee, which denotes Continuance and Perſeverance. It is not enough to have ſudden flaſhes and ſtirrings of good thoughts in us, when we awake in the Night, or in the Morning, or at any other time of Contemplation. No, but we muſt abide and faſten upon them: I am ſtill with thee, that is, as the word properly ſignifies. I am yet with thee, Gno…hi gnimal. Yet, and yet and yet. Like Friends that are like to depart, and leave one another; I am ſo with thee, as that I know not how to get from thee; we ſhould pleaſe and delight our ſelves in ſuch a bleſſed courſe as this is.
And that I ſay eſpecially in the Morning and upon our firſt Awakening, as indeed all the day long we ſhould be ſtill ſucking and drawing from Him. In ſet and limited times of Duty, there may be ſometimes, if we look not better to it much of Cuſtom and Formality, and the doing of things as a tuſh, &c. But the keeping of the heart in a continued frame of Piety, and inclinations towards God is moſt ſatisfactory and acceptable, and hath a better Evidence with it. Though the other likewiſe (in its place) is not to be neglected.
And as on all other dayes whatſoever, ſo on the Lords day more eſpecially, we ſhould be carefull to wake with God. Then we ſhould ſtill with him, and with him indeed. As our Bleſſed Lord himſelf roſe in the Morning of it, whereby he did in ſome manner ſanctifie it and ſet it apart for us, ſo ſhould we then be careful eſpecially to riſe in our thoughts and affections and meditations. As he then awaked from Death, ſo ſhould we at ſuch times eſpecially awake both from ſleep and ſin, and be watchfull in all the Duties of Religion. Awake my Glory, awake pſaltery and harp; I my ſelf will awake right early, Pſal. 57.8. Read Pſal. 92. to this purpoſe, which is a Pſalm penn'd for this occaſion. It is a good thing to give thanks unto the Lord, and to ſing praiſes unto his Name, O moſt High. To ſhew forth thy loving kindneſs, in the morning, and thy faithfulneſs every night. Ʋpon an inſtrument of ten ſtrings, and upon the pſaltery, upon the harp with ſolemn ſound. For thou Lord, haſt made me glad, through thy work; I will triumph in the works of thy hands. O Lord, how great are thy works! and thy thoughts are very deep. A brutiſh man knoweth not, neither doth a fool underſtand this. &c.
Now, if ye ſhall ask how we may attain to this bleſſed Condition whereof we now ſpeak, when we awake to be thus ſtill with God: I anſwer briefly in the Obſervation of theſe following Directions, as pertinent hereunto.
Firſt, Walk with God in the day. The Duties of Religion are link'd and chain'd together, and come off more eaſily in the Conjunctive performance of each other. Thus Reading and Hearing, and Meditation and Communion of Saints, Conſcionably and Religiouſly perform'd, do ſo much the better diſpoſe to more immediate Communion with God; And the Actions of the Day have their Impreſſions and Reflections upon the Night.
Secondly, Lye down with God in the Evening. That which we think of laſt we ſhall be ready to think of firſt; and as we conclude the foregoing day, ſo we are likely to begin the following. Therefore it ſhould be our care, as much as may be to have God, and the things of God in our thoughts when we ſet our ſelves to reſt.
A Godly ſoul ſhould fall aſleep in Gods arms, like a child in the mothers lap; it ſhould be ſung and lull'd aſleep with thoſe ſongs of the night which I before mentioned to you. And this will make him the ſitter for Converſe with God the next day after.
When I awake (ſayes David) I am ſtill with thee, that is, as I ſaid, I am yet with thee; Namely Habitually and in preparation of mind, which is mainly here intended. Though ſleep does for a while interrupt me, yet it does not altogether indiſpoſe me to Communion with thee.
This is the happineſs of a Chriſtian that is carefull to lye down with God, that he findes his work ſtill as he left it, and is in the ſame diſpoſition when he riſes, as he was at night when he laid to reſt. As a man that windes up his watch over night, he finds it going the next morning; ſo is it alſo as I may ſay with a Chriſtian that winds up his heart. This is a good Obſervation to be remembred, eſpecially in the evening afore the Sabbath.
Thirdly, Obſerve God in the Morning. A man that would be with God when he wakes muſt obſerve how God is with him. We ſhall find ſometimes that God himſelf doth awaken us, and does deſire communion with us, as the Scripture it ſelf doth inform us, Thbs Iſa. 50.4. The Lord God hath given me the tongue of the Learned, that I ſhould know how to ſpeak a word in ſeaſon to him that is weary: he wakeneth morning by morning, wakeneth mine ear to hear as the learned. There are certain holy Motions and Excitements of God to the Heart; as a Maſter that calls up his Schollar to the learning of his Book; Now it concerns us to liſten unto them: It is our weakneſs, when we neglect to do ſo. That God ſpeaks once, ye twice, but man perceives it not, as Elihu complains in Job in Chap. 33.14, 15. &c. We ſhould hear when God ſpeakes, as old Eli to young Samuel in God's calling of him. And thus we ſee alſo how we may attain to this Bleſſed Condition, which is here commended unto us.
For the preſſing, and further inforcing of this point upon us, and a cloſe of it for this time, let us be perſwaded and adviſed to take heed of three things. Firſt, That we think it not Arbitrary. Secondly, That we think it not Impoſſible. And Thirdly, Not Superfluous.
Firſt, Let us not think it to be Arbitrary, when we preſs ſuch a performance as this. It is that which many are apt to do, who think it is good Counſel, but that they may follow it, or leave it, as they pleaſe, as a matter of Indifferency. No, but ye are not to think ſo: It is a Duty which God requires of you; It may be you will ſay, yes of Scholars and Miniſters, who are Speculative and Contemplative Perſons, but other men have other things to think off, and to buſie their thoughts withall: Nay but indefinitely of all Ranks and Conditions of men, thoſe that are not Schollars, yet they are Chriſtians, and muſt walk accordingly in the ways of Chriſtianity. Every one a Soul to ſerve, and a God to, ſerve, and an Heaven to purchaſe, and an Hell to ſhun, and an account to make, and therefore let none exempt themſelves from that which is ſo abſolutely required and expected from them.
Secondly, Let us not think it impoſſible, for that's another obſtruction to Indeavour; It is true, it is ſomewhat difficult as all other good things are, but yet it is in a decree Feeble, and which Gods ſervants through his Aſſiſtance have in ſome proportion attained unto, and do dayly and Continually ſtill attain. A Chriſtian has in ſome ſort a kind of Power over his thoughts, which another has not.
Thirdly, Do not think it Superfluous, men that are unacquainted with Religion, they many times look upon ſuch points as thoſe as meer nicities and fanſies, and ſpeculations, which have no reality in them; but thoſe who are exerciſed Chriſtians have experience of them, and accordingly it concerns us to be for our particulars, that we may walk in the fear of the Lord, and in the Comforts of the Holy Ghoſt.
Indeed there is a kind of Monkiſh Devotion which goes abroad ſometimes in the World, which is full of high flown Raptures, and empty ſpeculation which reach no further then the Fancy and the Brain; but the Religion of a good Chriſtian is Spiritual and reaches to the Heart, and has a bottom and foundation for it, and this is that which here in this Diſcourſe is commended unto us. And ſo I have done with the Firſt ſenſe which may be put upon this Awakening here in the Text, as it may be taken in the Natural ſignification, which is cheifly here intended, when I awake, i. e. awake from ſleep and Bodily reſt.
Now there are two more behind which I will but onelyonly name and Conclude.
The one is by taking it Morally, when I awake, that is, awake from Sin. Thus a Chriſtian is never from God but when he is overtaken with ſome Spiritual Diſtemper, when he is awake, that is he has Grace active and vigorous in him, he is then and ſo far forth carefull to draw near to God.
The other is by taking it Myſticall, when I ſhall awake, that is from the ſleep of Death. I ſhall then be ſtill with thee. The generall and final Reſurrection it gives the ſervants of God a perpetual and indiſſoluble Conjunction with God, ſo as never to part from Him. Thus David, Pſal. 17.15. As for me I will behold thy face in Righteouſneſs, when I awake, I ſhall be ſatisfied with thy likeneſs. And ſo Paul when he had diſcourſed of this, to wit the laſt Reſurrection of the Saints; he ſays ſo ſhall we ever be with the Lord. They are now with him in their Souls, but they ſhall then be with him, Soul and Body for ever and ever. So much for that, and ſo alſo of this preſent Text. When I awake I am ſtill with thee.