Sermons on Psalm 119, Sermons · Sermon 166
SERMON CLXVI.
PSALM CXIX. VER. 148.
Mine eyes prevent the night watches, that I might meditate in thy Word.
WE hear before of Davids diligence in Prayer, now in Meditation: His Prayer was incouraged by his Hope, his Hope was fed by the Word, and the Word improved by Meditation; for he saith, I hope in thy word, and then, mine eyes prevent the night watches, &c.
In the Words we have,
First, An account of his Vigilancy and Diligence, Mine eyes prevented the night watches.
Secondly, The Duty wherein he was exercised, that I might meditate in thy Word.
The first branch needeth a little illustration, what is meant by night watches, and what by preventing these night watches.
I. What is meant by night watches? Drusius telleth us, that the night among the Hebrews was divided into three Watches; the first Watch was called the head or beginning of the Watches, Lam. 3. 19. Arise, cry out in the night, in the beginning of the watches, pour out thine heart like water before the Lord. The second was called the middle watch, Iudges 7. 19. Gideon came to the outside of the Camp in the beginning of the middle watch. The third and last was called the morning watch, Exod. 14. 24. In the morning watch the Lord troubled the host of the Aegyptians. This was the first division of the Night among the Hebrews into three watches, but it seemeth afterwards when they were acquainted with the Romans, they had four Watches; as Matth. 14. 21. In the fourth watch of the night Iesus went to them, walking on the Sea. For every three hours they had a new Watch, and according to this latter division they were called, the Evening, and the Midnight, and the Cock-crowing, and the Dawning; Mark 13. 35. Now whether we reckon by the first or second division, it cannot be imagined that David should be wholly without sleep. Rabbi David Kimchi thinketh he gave the first watch to sleep, and the other two to the Meditation of the Word, and that he did this often when the nights were long. I think 'tis meant of the third and last watch, and so it agreeth with the dawning of the Morning, mentioned in the former Verse; and this Watch which is called the Morning Watch, did David prevent, getting up early to entertain himself with delightful Meditations on the Word of God. The Sept. reads it, early in the morning.
II. What is meant by preventing the Night Watches; either that he was more careful to awake at several times of the Night to Meditate on Gods Word, than they to keep their Watches who were appointed thereunto: or that he did not need to be called upon by them, for the Watchmen were wont to tell them the Seasons and Watches of the Night, but he needed not that help, his own desires and delights awakened him, so that in effect he saith, when others are so fast asleep that either they do not wake in the night, or if they do 'tis because they are interrupted in their sleep by the noises of the Watch or Guard; but I need no such excitation, for my eyes prevent the night watches; sleep flyeth from them of its own accord, that my mind may be delighted with the Meditation of Gods Word. The Points are,
First, From the Duty wherein David was exercised.
Doctrine. That Meditation on the Word of God is one duty that Christians should take care to perform.
Secondly, From the Season; his eyes prevented the night watches.
Doctrine. A Gracious heart will take all occasions to set itself a work on Holy things, and sometimes in the Night.
Thirdly, From the Condition wherein he was; in some distress: for he saith, save me; and his Prayers not yet heard, I cryed, I cryed, I cryed.
Doctrine. That 'tis needful to Meditate on Gods promises at such a time as our suit hangeth at the Throne of Grace, without grant and effect.
The first will give us occasion to speak of the Duty of Meditation, and the necessity and profit of it: what the Duty of Meditation is, see Sermon upon the 15th. Verse of this Psalm.
II. 'Tis a necessary Duty because 'tis recommended to us by God, among other things injoyned in his Word. He complaineth of the neglect of it, Isa. 1. 3. Israel doth not know, my People doth not consider; they will not think upon God, nor consider what great things he hath done for them. 'Tis recommended to us in the practice of the Saints, they sometimes meditate upon God, Psal. 63. 3. I remember thee upon my bed, and meditate of thee in the night watches. When David could not sleep, and had his night rest broken, his thoughts run upon God presently. Sometimes upon the Works of God, Psal. 143. 5. I meditate on all thy works, I muse on the work of thine hands: On his Creation and Providence. Sometimes on the Word of God, either that part which sets forth their Duty, Psal. 1. 2. But his delight is in the law of the Lord, and in that law doth he meditate day and night. To make the Christians Life more orderly and comely, the Apostle commands us, Phil. 4. 8. to think on these things. Sometimes on the Promises and grounds of Faith, for the support of their Souls in a fainting time, as in the Text, especially that part of the Word which is brought unto them by the Providence of God, and so we meditate upon what we read and hear; Luk. 2. 19. Mary kept all these things, and pondered them in her heart. We ponder things, when we consider the weight and moment of them, that our hearts may be affected with them. So Moses, Deut. 32. 46. And he said unto them, set your hearts unto all the words which I testify among you this day. Luk. 9. 44. Let these sayings sink into your ears; be seriously considered and thought of by you, not be lost or vanish into the Air, or stay in the Brain.
III. 'Tis a profitable Duty; 'tis an help,
1. To our Natural Faculties.
2. To our Graces.
3. To our Duties.
1. To our Natural Faculties, to our Memories. We complain of weak Memories, but we do not take a right course to cure them. Good things slip from us, as water doth through a sieve, and why? because we do not weigh them, and meditate upon them by deep and serious thought. Truths would stay with us longer, if we did oftner think on them. So many a Conviction is lost, Iam. 1. 23, 24. For if any man be a hearer of the Word and not a doer, he is like unto a man beholding his natural face in a glass, for he beholdeth himself, and straitway forgetteth what manner of man he was. Many a Comfort is lost by neglect, Heb. 12. 5. And have you forgotten the exhortation which speaketh to you as children. A weak impression is soon defaced. Many a pressing motion is lost for want of a little diligence to fasten it upon the heart; Heb. 2. 1. Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip. Meditation and serious Consideration fastens a Truth upon the Mind and Memory. Deliberate thoughts stick by us, as a Lesson well Conned is not easily forgotten. Civet long kept in a Box, the sent remaineth when the Civet is taken out; Sermons meditated upon, are remembred long after they are delivered. So for Understanding; we have weak Understandings, slow to conceive of any thing that is Spiritual and heavenly; why? because we are so little exercised in the study and contemplation of these things: whereas our Judgments would ripen, and we would grow more skillful in the Word of Righteousness, if we did often meditate on it. Psal. 119. 99. I have more understanding then all my Teachers, for thy testimonies are my Meditation; We see things in transitu, and know them only by hear-say, without Meditation. To move the Will we had need deal seriously with our own hearts, e're we can gain them to a Consent. Thoughts are the spokesmen that make up the Match between the Soul and the Temptation: they were given for the like office in good things, they are the first Acts of the Soul to set a-work all the rest. Things lye by, till we take them into our Thoughts and Consideration at leisure, that we may know what is their tendency, and how they concern us. You cannot Imagine the Gospel should work as a Charm, and Convert us we know not how, before Consent and Choice. There is a propounding and debating of terms; the greatest matters will not work on him that doth not think of them. God, and Christ, and Heaven, and Salvation are looked upon in a cold and remiss manner, without this serious Consideration. And to excite, and quicken, and stir our Affections, Meditation is useful. We complain of deadness, and we our selves are the Cause, because we do not rouse up our selves, excite and compel our selves, expostulate with our selves. Isa. 64. 7. And there is none that calleth upon thy name, and stirreth up himself to take hold of thee. Man hath a power to whet Truths upon his own heart, and if he will not make use of it, and reason for God with our selves, we are justly left under the power of deadness and stupidness of Spirit.
2. 'Tis a great help to our Graces; Faith takes root by Meditation: Matth. 13. 5. The seed forthwith sprang up, because it had no deepness of earth. A careless slight heart is no fit soil for Faith to grow in. 2. Hope is made lively by Consideration of the thing hoped for. 3. Charity is inflamed by the sight and frequent view of Divine Objects in their Beauty and Amiableness.
3. The Duties of Religion, Reading and Hearing, are effectual by Meditation.
The Use is for Exhortation, to press you to Meditation; 'tis the Mother and Nurse of Knowledge and Godlinss, the great instrument in all the Offices of Grace, otherwise we take up things by hear-say; this digests them, and maketh them our own.
1. It preventeth vain thoughts; both as it stocketh the heart with Truth, for good seed thick set and well rooted, destroyeth the weeds: and as it seasoneth the heart with a Gracious disposition, and inureth it more to holy thoughts, whereas those that do not use to Meditate, how are their Minds pestered with swarms of vain thoughts, which wholly divert it and turn it aside from God? Man is mindless of holy things, and if they turn into the heart by accident, their entertainment is cold and careless, as a man would be used that cometh into an house full of enemies.
2. How great an affront is it to God to omit this part of Communion with him; it is irkesome to think of him. Saints find it otherwise, Psal. 104. 34. My meditation of him shall be sweet. Some, God is said to be near in their Mouth, and far from their Reins; Ier. 12. 2. frequently spoken of, but seldom considered by them. That soul that hath a sincere and unfeigned love to him, will take some time to solace itself with him alone; to be sure God taketh it kindly at our hands, Mal. 3. 16. A book of remembrance was written for them that feared the Lord, and thought upon his name; that have frequent and high thoughts of God in their hearts, without which, Love will presently languish and grow cold.
3. What a neglect it is of Gods Messages of Love that you will not consider them! Matth. 21. 5. And they made light of it. And Heb. 2. 3. How shall we escape if we neglect so great Salvation He hath laid out all his Eternal thoughts upon a way of Salvation and manifested it to you, and you entertain it with so much scorn, that you will not set your minds to it, and think it worthy a few sad and sober thoughts. What? Is it so tedious to think a thought of your own greatest Concernments? Surely Man is strangely deprav'd to refuse this.
4. What a likely means Meditation is to do you good. I know 'tis the Lord inclineth the Heart, and our Thoughts work no further than God is in them, yea, he giveth us to think, 2 Cor. 3. 5. But as it is our Duty, so 'tis a very proper means to improve our Graces and our Comfort: for a constant, steady, continued view of truth, surely will work more than a glance. A transient view cannot leave such an impression upon us as a steady view. We taste things better when they are chewed than when they are swallowed whole. Meditation goeth over things again and again, and pryeth into every part. And as 'tis a constant light; so 'tis an argumentative Consideration of things. When one scale is not heavy enough, we put in weight after weight till we gain our point, bring off the Heart from such a vanity, ingage it to such a pursuit by our own arguings with our selves, Prov. 12. 14. A man shall be satisfied with good by the fruit of his own mouth. Acts 17. 11, 12. And these were more noble then they of Thessalonica, in that they received the word with all readiness of mind, and searched the Scriptures daily, whether these things were so. Therefore many believed, because they had searched with all readiness of Mind.
5. This is an Argument should prevail with Gods Children, that we may know our growth in Grace, by the frequency, continuance and efficacy of holy thoughts. At first good thoughts are few and rare, the heart is so crouded with vanity, that there is no room for God or his Word; for these things keep their interest in the heart and draw the mind after them, so that dayes pass over our heads and we forget God. Psal. 10. 11. Or if they arise in our minds they find little entertainment there, but are gone as soon as they come. 'Tis the Policy of the Enemy of our Salvation, to draw our minds from one thing to another, that good thoughts may pass over without fruit and benefit: Or if we force our selves to continue, they do not warm the heart, only weary the brain; But now when truths are ever with us, they improve us. Psal. 119. 98. Thou through thy Commandments hast made me wiser then my Enemies, for they are ever with me. Prov. 6. 22. When thou goest it shall lead thee, when thou sleepest it shall keep thee, and when thou wakest it shall talk with thee. We have them always ready and at hand. They that are sound at heart, can pause with delight on heavenly things. 'Tis a good note of some progress, 'tis a sign the heart is heavenly, carried out with a strong and prevailing love to heavenly things, that earthly profits, and vain pleasures have not such a hand over us as they were wont to have. You have gotten the mastery over your thoughts, that the best and dearest of them you can imploy for God, with great Fervency and Continuance: other matters do not find better welcom, nor so easily justle them out of doors. By all this it appears 'tis a most profitable duty.
Doctrine. II. That a gracious heart will take all occasions to set itself a-work on holy things, and sometimes in the Night.
David did frequently rowse up himself in the Night, to solace his Soul with thoughts of God, this was a frequent and cheerful exercise and imployment to him.
First, I shall prove this argueth a gracious frame of Spirit.
Secondly, Shew you some Reasons why we should meditate sometimes in the Night.
First, It argueth a gracious frame of Heart, to take all occasions to set our minds a-work on holy things: for there are three things in it,
1. Plenty of Divine Knowledge; the Heart is well stocked, and can entertain it self without help from abroad: Psal. 16. 7. I will bless the Lord who hath given me counsel, my reins also instruct me in the night season. He had laid up a great deal of truth in his Reins or inward parts, and when sleep fled from his eyes, out it came. So Prov. 6. 21. Bind them continually upon thy heart, and tye them about thy neck; to be always ready and present with us. 'Tis an excellent thing to have a good treasure in our hearts. Matth. 12. 35. A good man out of the good treasure of his heart bringeth forth good things. Many a mans heart is stuffed with vanity, and then he is vain in his thoughts, and vain in his discourses, and vain in his actions; yea, the Word of God doth not dwell in him richly, Col. 3. 16. Then your thoughts are very scant and barren, as he that hath more brass farthings in his pocket then Gold or Silver, will more easily pull them out at every turn. Our leanness of soul, and difficulty to Meditate cometh from the want of a stock of Knowledge.
2. It argueth Spiritual delight and strong love; Psal. 1. 2. But his delight is in the law of God, and in that lawdoth he meditate day and night. Did we find such Comfort as David did, we would break our sleep for that end. He that delights in the Word is much Conversant in it, for ubi amor ibi animus. All the time his necessities can spare, he will spend it in these private and spiritual exercises. Many mens time hangs upon their hands, they do not know how to spend the Summer day, nor the Winter night; but one that hath a strong Affection to holy things, he rather wants time, such is his solace and delight in God. He beginneth his heaven upon earth, and all the time he can get, he is spending this way: but if we find no such comfort and repose of Soul in Meditation, no wonder that we are so averse from it. Our thoughts follow our Affections, delight will set the mind a-work; when others are sleeping securely, he mindeth his Salvation.
3. It argueth sincerity; Psal. 17. 3. Thou hast proved mine heart, thou hast visited me in the night, thou hast tryed me and shalt find nothing. In the night when darkness concealeth me from the eyes of men, then I exercise my self in spiritual thoughts. Many put on Religion as a disguise in the day, in publick actions they personate a Zeal, and act a devout part; but that is to be sincere, when God hath a great share in our closest privacies and retirement.
Secondly, Sometimes take the Night as a special occasion. Psal. 63. 6. When I remembred thee upon my bed, and meditate on thee in the night watches. Psal. 77. 6. I call to remembrance my song in the night. There is a double help for Meditation in the Night,
1. Solitude, then we are alone, and therefore fittest to Meditate, when no body disturbs us.
2. The silence of the night is also an help, when nothing is heard or seen to distract attention.
Use. What Use shall we make of this? We cannot lay a burden upon your Consciences, and by way of absolute necessity exact these Nocturnal Meditations from you: only in the General,
1. As much as our strength and natural necessities will permit, we should be meditating Night and Day: it may be a shame to us that many Tradsmen are up afore day to follow their callings, and that they should excel us. The Christians had their morning Hymns to Christ, in the times of Persecution.
2. We may press you to the Affection, though not to the Season; to be stored with good matter, and to have a strong delight in this work, and sincerity to make Conscience of private Duties.
3. If we wake in the Night and our rest is broken off, then to exercise our selves in holy thoughts; many times it falleth out that we cannot sleep, now we should spend the time in Meditation and prayer, not in vain thoughts, or entertaining our selves with carnal musings, or perplexing and anxious thoughts about the troubles that we are under.
4. If David waked in the night, how much are they to blame that snort and sleep in the day, even in the time of Worship, when others are entertaining Communion with God: surely if they had earnest Affections this could not always be. The Example of Eutychus should deter these, Act. 20. And there sate in the window a young man named Eutychus, being faln into a deep sleep, and as Paul was long preaching, he sunk down with sleep, and fell down from the third loft, and was taken up dead. Matth. 26. 40. What could not ye watch with me one hour?
Doctrine. III. That Meditation of the Promises is very seasonable when the answer of our Prayers is denied.
For this is very powerful to support our fainting hopes, and to cheer and revive our drooping spirits. There is support in the Word, and comfort in the Word, therefore we should much Meditate on the Promises at such a time. The best holdfast that we have of God is by his Promise. Whatsoever his dispensations be, this will give satisfaction enough: though you cannot find what you would, his word is certain; though no appearance of performance, his Word is sure enough to fasten upon. The grounds of Faith are more sweet and satisfactory, the more they are examined and lookt upon.