by his holy Spirit who is their domestick Monitor and sweet inhabitant 'T is true what the Apostle saith 2 Cor. 3.5 Not that we are sufficient of our selves to think any thing as of our selves but our sufficiency is of God The meaning of it is that all our strength and help lies in him we daily finde a want in our selves and God as it pleaseth him le ts out from his sufficiency unto us now a little and then a little we are ever receiving from him and enabled by his Grace and Spirit to do what is done I say the Spirit disposeth the heart to this holy meditation and that two ways 1. By enlightning the heart 2. By enlarging the heart But the time being past I shall refer what remains to some further opportunity 1. I say the Spirit enlightens their hearts The first and primary work of the Spirit is to beat out as it were new windows in the dark souls of men and to put in a principle of new light thereby giving the soul some signs of God some sense of his sweetness some glimpse of his glory And hence 't is that the holy Ghost in Scripture is sometimes called a spirit of wisdom and understanding a spirit of counsel and of knowledge Isa 11.2 sometimes a spirit of wisdom and revelation Eph. 1.17 sometimes a spirit of illumination Heb. 6.4 Now the Spirit is so called from this effect which it hath upon the heart because the Spirit causeth a spiritual and heavenly light to shine about our mindes by which spiritual things are made manifest to the eye of our understanding as by the light of the Sun bodily things are made manifest to the eye of our body The Spirit saith the Apostle 1 Cor. 2.10 searcheth the deep things of God and reveals them to us and shews us the back parts of God though somewhat obscurely as through a grate onely or darkly as through a glass In this life we know but in part And then 2. The spirit having possessed the heart he enlargeth or wideneth the heart towards God and the things of God it enables us to captivate our thoughts to the obedience of Christ to conform them to the severaignty of his grace to the rules of his Word and the remembrance of his Name Nay 3. The Spirit sanctifieth the heart and so puts it upon a continual fresh succession of holy thoughts The whole spirit soul and body of a Christian is sanctified thorowout God writes his Law in their hearts stamps his image upon the spirit of their mindes makes them partakers of the divine nature erecteth a new nature a blessed frame of grace And hence have they an ability given them of holy thoughts and meditations for as the man is so will his thoughts dispositions meditations and affections be Hence is that of the Prophet Isa 32.8 But the liberal deviseth liberal things and by liberal things shall he stand A man of a noble liberal and generous spirit will carry his heart out after worthy and noble things Nay hence is that of our Saviour Matth. 12.35 A good man out of the good treasure of his heart bringeth forth good things As from the old and unregenerated heart proceed evil thoughts so from the new and sanctified heart proceed holy and sanctified thoughts gracious considerations of and holy reverend respects to God and to his Name That is the third Reason of the Point It is and should be the practice of all them that truly fear God to meditate diligently upon God and upon the things of God because the Spirit doth to this purpose enlighten their understandings and possesseth and sanctifieth their hearts 4. But then last of all it is and should be the practice of all them that truly fear God to meditate diligently upon God and the things of God because all that truly fear God stand in a marvellous neer and dear relation unto God Neer relations you know will minde one another God and his servants are neerly related he is their friend and father their God and guide their Prince and portion their shield and their exceeding great reward Nay Beloved he is their all in all the stay and the strength of their hearts for ever and therefore it cannot be but their hearts must run much upon God and upon the things of his kingdom Nay a little further every faithful servant of God every true believer hath resigned and given up his name to God he hath devoted himself to his fear Mark what holy David saith Psal 119.38 Stablish thy word unto thy servant who is devoted to thy fear Believers have as it were sworn themselves to the service of God I am thy servant I am thy servant saith the same holy David oftentimes in the Psalms they love the Lord with all their soul with all their heart and with all their strength and as for the Name of God they flie unto it in any difficulty and distress as unto a Garison and strong Fort or Tower Prov. 18.10 The righteous know that the Name of God is so deep that no Pyoner can undetmine it so thick that no Cannon can pierce it so high that no Ladder can scale it and hither they run for refuge Nay they walk in this Name as in a Garden or Gallery Mic. 4 5. We will walk in the Name of the Lord our God for ever and ever they resolve to walk in the Name i. e. By the Laws and under the view of the Lord their God who is God of gods and Lord of lords they rejoyce and delight in it as in all treasure Psal 119.14 Now brethren sum up all together in a word and then you shall finde the force of this Argument Can the fearers of God rejoyce in his Name run unto it upon all occasions walk in it and yet not minde it and yet not have their hearts set upon it This is impossible Can they I say vouch him for their God set him up for their Soveraign converse with him as a friend and yet not think upon his Name this cannot be well conceived And thus you hear what the grounds of the Point are Let us now make some Use of it I shall improve it four ways 1. For Insormation 2. For Increpation 3. For Examination 4. For Exhortation In which Uses I shall proceed so far this day as time will permit I begin with the first the Use of Information 1. Is it so That it is and should be the practice of all them that truly fear God to meditate diligently upon God and upon the things of God Take we then hence notice That those who do not habitually daily and diligently think upon God that make not his Attributes Ways Ordinances Worship and Honour the matter of their meditation these I say are excluded out of the number and society of the true fearers of God Yea the want of this holy and heavenly meditation is laid down in holy Writ as the Badge Cognizance or Character of
irreligious persons having not the fear of God before your eyes your heads hearts and hands must needs be full fraught with sin there can be nothing but wickedness in you and wickedness issuing from you and believe it unless God shew you the more mercy and put his fear into your hearts before you die you must expect for indeed nothing else can be expected but all the miseries torments and tortures which are the just reward of all such graceless persons and profane wretches as want this holy fear From all which you are utterly unable to free your selves You will be able neither to abide it no nor yet to avoid it And this is your very condition if there be any truth in this Book of God here in my hand I could out of this Book lay out your estate into several branches your present and future miserable estate I profess unto you in the presence of God a man would not be in your case for a million of worlds if there were so many and this you your selves would confess if God should ever season your hearts with his fear But I won't at present trouble you with particulars Do but go a little part from your families when you come home and set your hearts upon the meditation of what hath been spoken unto you in general as to your condition being without the fear of God and this very cogitation or meditation upon your present case may be a means if God will but bless it to any of you to pull you out of it and of your procurement of this grace But then secondly as you are to reflect upon your selves so likewise should you meditate upon God let your thoughts be busied about him and consider how he is 1. Represented unto you in his Word 2. How he stands described in his works You will say it may be What is spoken of God in his Word that may perswade our hearts to fear his Name Friends there are divers things recorded of God in this Book that should prevail with you to fear before him As first of all he is transcendent supereminent and surpassing in majesty and glory And hence 't is that the Psalmist infers a necessity of his fear Psal 76.4 saith Asaph there Thou art more glorious and excellent then the mountains of prey or the mountains of triumph as 't is in the Hebrew i e the kingdoms of this world which tear spoil and prey upon one another like wilde beasts or more particularly the flourishing Assyrians with their goodly Monarchy Thou art more illustrious glorious and excellent then all these What then see verse 7. Thou even thou art to be feared And again verse 11. Vow and pay unto the Lord your God let all that be round about him bring presents unto him that ought to be feared Let you hearts then in the first place stand in a holy awe of God because of his great glorious and terrible Majesty Secondly consider God as armed with infinite power and might the Word bespeaks him able to reward you if you do fear him and able to punish you if you fear him not Servants you know fear their masters because they have power over their flesh over their bodies I but God hath power not onely over your bodies but over your souls too and therefore you should fear him You have this inference to the fear of God implied if not expressed Mat. 10.28 God is said to be able to consume your body and soul in hell-fire Oh therefore fear him upon this consideration Thirdly consider God as Omnipresent and Omniscient as one that beholds and takes knowledge of all that we think speak or do Prov. 5.21 For the ways of man are before the eyes of the Lord he pondereth all his goings God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as one saith all eye to him all things are naked and open Heb. 4.13 Psal 139.8 9 10. and following verses Jer. 12.27 29 23. It was this very meditation that kept Joseph in a holy fear of sinning against God Gen. 39.9 And then lastly consider God too as infinitely just and singularly careful to punish sin and this may be a means to beget this holy fear of God in your hearts who would not fear before this just and impartial God! See to this purpose that sweet song of the triumphant Saints Rev. 15.3 4. Nay yet a little further if you would have your hearts seasoned with the holy fear of God consider him as he is presented to you in his works his hanging the heavy and massie body of the earth upon nothing Job 26.7 his setting bounds to the proud waves of the sea Hithereto shall you come and no further Upon this account would the Psalmist have us to fear God You may reade it Psal 33.5 6 7 8 9. 2. Turn your thoughts upon those particular judgements God hath executed upon others for our warning and caution Psal 119.120 saith the Prophet there My flesh trembleth for fear of thee I am afraid of thy judgements When one childe is whipt in a School the rest will tremble Thus should it be with you when you see others punished This is the second particular meditation which may serve as a means to bring you unto this holy fear which I have so much spoken of I come to the third and last and with this I shall conclude this present discourse 3. All you that are yet void of this holy fear of God meditate in the third place upon the general judgement and the unconceivable terrour of that last and dreadful day when as the Apostle speaks the heavens shall pass away with a great noise and the element shall melt with fervent heat the earth also with the works that are therein shall be burnt up Knowing the terrour of the Lord in that day I do earnestly perswade you to fear the Lord in this Felix though a Pagan trembled when Paul discoursed of this great day Acts 24.23 nay the devils themselves shake and tremble when they think of it and won't you How is it that you can think of that day wherein the Lord Jesus shall be revealed from heaven with his mighty angels in flaming fire taking vengeance on them who know not God and who do not fear before him The Preacher upon this very ground namely because then God will bring to light the hidden things of darkness perswades us to fear God 't is Eccless 12 13 14. And thus have I shewed you what means you should improve for your obtainment of this holy fear And truly if God had revealed unto me any more excellent way then you have already heard I do so much desire your everlasting good as that I should not conceal it from you Let this therefore suffice for the first branch of the Exhortation which hath been directed to those who are yet without a holy fear of God in their hearts I should proceed unto the second and reflect then upon you whose hearts are already seasoned
the word that thou hast spoken unto us in the Name of the Lord we will not hearken unto thee but we will certainly do whatsoever thing goeth forth of our mouth Thus Beloved and many other ways which I might name do wicked men think dishonourably of God Now as I told you in the beginning of this Use the Doctrine which I have in hand looks very wishly and sowrely upon all these As it excludes them out of the society of the fearers of God so it brings them under heavy wrath guilt and punishment God will one day discover and lay open before the whole world angels and men those vile thoughts that wicked men have had of him and against him in their hearts he will set their iniquities in order before them and their secret sins in the light of his countenance as 't is Psal 90.8 he will bring every one of these secret thoughts into judgement Eccl. 12.14 And that none might be ignorant of this he makes proclamation thereof as it were in open Court by the voyce of his holy Prophet Jer. 6.19 I desire all those that are guilty of sinful thoughts against God to observe this text well and to lay it home unto and upon their hearts this evening Hear O earth behold I will bring evil upon this people even the fruit of their thoughts The heavy wrath and vengeance of Almighty God is both the just desert and the certain issue and event of evil thoughts inward distempers and mental abominations shall not go unpunished And this shall suffice to be spoken of the second Use the Use of Increpation I proceed to a third and shall make what progress in it the ordinary time will give me leave and that shall be a Use of Trial and examination to every one that hears me this evening 3. Is it so that it is and ought to be the practice of all them that truly fear God to meditate diligently upon God and upon the things of God Let then every man and woman learn hence to make an estimate of his and her spiritual estate by the quality and disposition of their thoughts For 't is most certain that as the man is such are his thoughts and as the thoughts are habitually and ordinarily whether good or evil so is the man Thoughts are called the possessions of the heart Job 17.11 The thoughts of my heart in the Original 't is the possessions of my heart Now they are called possessions of the heart two ways 1. In a passive and 2. in an active sense Passively because thoughts are possessed by the heart the heart doth inclose and hold our thoughts the heart is the proper vessel and receptacle of thoughts the heart naturally is the soil and seat of thoughts there they are planted and there they dwell And then they are the possessions of the heart actively for as thoughts are possessed by the heart so thoughts do possess the heart Thoughts are full of activity they trouble and they comfort the heart Look what our thoughts are such is the estate of our hearts if our thoughts be quiet our hearts be quiet if our thoughts be unquiet our hearts be unquiet if our thoughts be joyful our hearts rejoyce if our thoughts be sad our hearts are sorrowful And therefore 't is said in the Gospel Luk. 24.38 Why are you troubled and why do thoughts arise in your hearts i.e. Why do troublesome disconsolate thoughts arise in your hearts 'T is as natural for thoughts to arise in the heart as 't is for water to rise in a spring or fountain Christ did not chide because thoughts but because such thoughts did arise in their hearts We cannot hinder our thoughts from thinking no more then we can hinder the fire from burning or water from wetting They are the possessions of our hearts and being the possessions of our hearts we may easily judge of our estate and condition by them Purity in the inward parts is the most sound and infallible evidence of our fearing God Whatever evil is practised or committed in the life proceeds from the heart Mat. 15.9 For out of the heart proceed evil thoughts c. So again on the other side whatever good is acted in the life proceeds from the heart Out of the heart says Solomon are the issues both of life and death And therefore I say again Examine your estate by your hearts and by your thoughts which are the possessions of your hearts Now there are two ways how a man may try his thoughts 1. By the causes of them and 2. By the effects of them A word or two of each and so I shall conclude 1. Try your thoughts by the Causes of them Are they put in by God and his Spirit doth the Spirit of God raise them up in your hearts or else are they injected and cast in by the devil And so I might enlarge my self in shewing when our thoughts are formed and framed in us by the Spirit of God and when thrust in by the devil but that would be a field too large for me and therefore I briefly pass it by 2. Try your thoughts by the matter and substance of them Are they holy heavenly and gracious Carnal men are projecting how to spend their days and moneths in buying in selling and getting gain the fool in the Gospel is thinking of enlarging his barns of pulling down his houses and building greater Luk. 12.17 18. this is that which engrossed all his thoughts One Apostle describes such men thus Minding earthly things Phil. 3.19 another thus Having an heart exercised with covetous practices 2 Pet. 2.14 With covetous practices i.e. with earnest contrivances how to promote their gain and earthly aims But now men and women fearing God they are for gracious projects they are thinking how they may be more thankful saying with David Psal 116.12 What shall I render unto the Lord for all his benefits towards me They are thinking how they may be more holy and spiritual how they may be more useful and serviceable to God how they may be more fruitful in every good word and work So that I say in the second place try your thoughts by the matter of them 3. Try them from the form and fashion of them Are they notional floating and accidental or are they studious sollicitous and diligent thoughts Do you sit as it were in the door of your hearts on set purpose to entertain good thoughts as Abraham was wont to sit in the door of his tent to entertain strangers or do they fall in onely by the by collaterally and besides the intention These holy men in my text did not onely think upon Gods Name casually or by chance but they did it seriously and in good earnest and stayed up their hearts against all discouragements 4. Examine your thoughts by the duration and continuance of them Are your good thoughts fixed setled constant and permanent or are they flitting fugitive transient and temporary onely as soon
their own That is worth your diligent observation to this purpose which you finde 1 Cor. 4.5 Therefore judge nothing before the time until the Lord come who both will bring to light the hidden things of darkness and will manifest the counsels of the hearts What are more dark or hidden then mens inward thoughts we may call them hidden things of darkness yet even these will God bring to light these will he make manifest at that day The Apostle as I conceive speaks this for the encouragement of the Saints he encourageth them to the very duty I am now upon though they have been called hypocrites and disgraced though they have had the dirt of a thousand scandals cast in their faces yet there is a day coming when God will take an account of your thoughts your reproaches shall be wiped away and your thinking upon the Name of God shall be brought in open view And then fourthly as God will in justice recompense wicked men for the evil and sinful managing so he will in mercy reward the fearers of his Name for the right and holy management of their thoughts When David entertained but a thought or purpose of building an house for God although God forbade him to do it yet he rewarded that thought and determination of David in his seed 2 Sam. 7.16 So when the Prodigal purposed with himself to return home to his Father you may see how it was rewarded Luk. 15.18 19 c. and therefore saith the Apostle in the text before alledged 1 Cor. 4.5 later part of the verse Then shall every man have praise of God What every man Will God praise those who are praiseless will he praise the proud and covetous the drunkards and unclean will he flatter men in their sin and sow pillows of commendation under their elbows No the Apostles meaning is every man that is praise worthy every good and faithful man every true believer all sincere and honest hearts whose thoughts counsels and meditations have been aright every such a man shall have praise of God And thus you see that this duty is necessary as also how many ways 't is necessary in respect of God This is evident likewise in the text that I am now upon But then in the second place this thoughtfulness upon the Name of God is needful in regard of our selves Hereby in the first place we shall evidence unto our own souls and consciences that we are men and women truly fearing God This is in my text set down as the property or distinguishing character of holy and godly men that they thought upon his Name Nay they are conjoyned inseparably they were such as feared God and thought upon his Name Those beasts under the Law which chewed not the cud and divided not the hoof were not to be eaten of they were unclean I could give you divers significations and applications of dividing the hoof and chewing of the cud Willet in his eleventh Question upon this Chapter alledging many I shall at present speak onely of that which conduceth to my purpose The parting the hoof in twain signifieth the right discerning of the Word and Will of God when we are able to judge of it not carnally but spiritually 2. Chewing of the cud signified the serious meditation of the Name and Law of God day and night which is the food of our souls Well then as those beasts were unclean which divided not the hoof and chewed the cud so those men and women are spiritually unclean unholy and unsanctified who do not discern spiritual things and often recal them to their mindes to meditate or to ruminate upon them 2. This duty is needful in respect of our selves because thoughts are the original and principles of action meditation is the rise and fountain both of communication and conversation of words and of practices it causeth the stream or current of both these to run either clear or muddy The progress or method to action is you must know in this manner 1. The Thoughts do excite and stir up the Affections Affections do kindle upon Thoughts as Tinder doth upon the striking of a spark of fire 2. The Affections they carry and command the Will even as windes do the ship 3. The Will commands all the inferior powers to execute or to put in act that which the Thoughts have suggested the Affections seconded and it self accepted Now then forasmuch as thoughts carry such an influence and tendencie unto action good Reason why we should holily and religiously employ them Thus far of the second Motive to the duty I shall run over the rest with more brevity and proceed as far in them as the remaining time will give me leave Well then in the second place serious and diligent meditation upon the Name of God as 't is a needful so 't is an excellent duty such a duty as will transform us into the image of God from glory to glory 2 Cor. 3.18 saith the Apostle there But we all with open face bebolding as in a glass the glory of the Lord are changed into the same image from glory to glory even as by the Spirit of the Lord. As we by looking upon the glory holiness and excellencie of God so likewise by meditating upon the glory holiness and excellencie of God are changed into the same image i. e. we are made conformable unto him we receive as it were the engravings of holiness upon our souls by meditating upon the holy One. As by a good concoction and digestion our meat is incorporated into and assimilated unto us so by meditation which is spiritual concoction we are assimilated and made like unto that Name upon which we meditate We read Exod. 34.29 that when Moses had been with the Lord upon the mount his face did so shine that Aaron and the children of Israel were afraid to come nigh him Beloved as long as a man is in the duty of holy meditation as long as he is thinking upon the Name of God he is with God he is in communion and fellwoship with him and Oh this will set a glistering lustre and brightness upon his heart it will cause the face of his heart to shine Let me tell you for your encouragement that the way to be an excellent Christian is to be a holily contemplative Christian Holy meditation will render you with the Kings daughter all glorious within I shall enlarge no more upon this In the third place and so I shall conclude for the present Holy meditation is a sweet and comfortable exercise David met with marrow and fatness honey and honey-comb yea with surpassing delight and pleasure in this duty and therefore saith he Psalm 139.17 How precious are thy thoughts unto me O God! how great is the sum of them We may take the words two ways 1. How precious are thy thoughts i.e. how sweet and precious are these thoughts of mercy which flow from thy heart to me which pass from thy soul to
prefer God and the things of God incomparably before all other things whatsoever would we once make supernatural and heavenly things our chief portion and treasure then would our hearts be chiefly set upon them and our thoughts mostly run on them See what our Saviour saith Matth. 6.21 Where your treasure is there will your heart be also 5. And then in the last place to this end make use of Prayer too You know that God is both the heart-maker and the heart-mender desire him to put your souls into a spiritual frame and temper to direct your hearts unto the remembrance of his Name Pray for your selves as David did once for his people 1 Chron. 29.18 Oh Lord God of Abraham Isaac and Israel our fathers keep this for ever in the imagination of the thoughts of the heart of thy people and prepare our hearts unto theâ— In like manner let us pray Lord keep thy Name for ever in the imagination of the thoughts of our hearts and prepare our hearts unto thee or as he prays Psalm 19.14 Let the words of my mouth and the meditation of my heart be acceptable in thy sight O Lord my strength and my redeemer Pray that God would raise up your hearts and ravish your hearts that you may so meditate upon his Name that you may have respect unto all his ways I should come to give you some Rules or Directions concerning this holy meditation But of them God willing the next time Now because circumstances bear such a weight in every action as that they either make or mar it before I speak of the form and manner of our thinking upon the Name of God I shall deliver a word or two concerning the circumstances of Meditation There are two circumstances to be heeded in this duty 1. The circumstance of Time 2. The circumstance of Place I begin with the circumstance of Time Though it cannot be denied but that a Christian should have dayly converse and communion with God he should be alwayes ejaculating and raising up of his heart to heaven saying with David Psalm 36.4 later part of the verse Vnto thee O Lord do I lift up my soul Though he ought to take occasion even from those things which do occur and offer themselves unto his outward senses to aspire and climb up to God in his heart yet without doubt every Christian should redeem some â—it and convenient portion of time and set it apart from other employments that so he may solemaly and seriously think upon the Name of God he must not onely do it occasionally but he must appoint some time or other on set purpose that he may the more thorowly discharge this necessary duty at which time he should concentre and draw as it were into one point all the powers and faculties of his soul and command them to attend this heavenly exercise as much as may be without distaction And I suppose Beloved it were no great task to fetch in the practise of some of the holy men of God this way Isaac went out to meditate at the eventide Gen. 24.63 'T is conceived Isaac did this usually though at this time peradventure more earnestly by reason of that important business he had in hand which was his marriage It seems that Isaac did ordinarily go forth about even-tide which was saith Mr. Ainsworth at the ninth hour of the day with us the third hour in the afternoon about three of the clock to meditate This was Isaac's set-time for meditation as I say 't is generally conceived So David the Name of God and the Word of God was his meditation all the day Psalm 119.97 and in the night Psalm 119.55 yet there are some texts which lead us to think that David had his set and solemn times for this purpose amongst others I will instance onely in that one Psalm 139.18 the last words of the verse When I awake I am still with thee Some indeed refer this to the last resurrection and give out David's meaning to be this When I arise out of my grave I shall be still with thee I shall ever be with the Lord. But we need not to force the text as David had other set-times to meditate upon God so the morning was one of them When I awake out of my sleep or as soon as I awake out of my sleep I am with thee in holy meditation So that Beloved ye are not onely to maintain a constant communion with God in this duty but there must be some time laid aside on set purpose for this duty The second circumstance that I shall speak of is the circumstance of Place and here as I spake of the time so I may speak of the place for holy meditation As at all times we should think upon the Name of God so in all places not onely in this place appointed for the publick service of God but in all other places in your houses in your shops and places of trading at board and at bed at home and abroad But yet for preventing of distraction and considering that Satan is ready to take all advantages against us labouring might and main by outward objects to distract and divide the faculties of our souls with impertinent or unprofitable thoughts yea with sinful and corrupt thoughts therefore I conceive it necessary that the place where we meditate most seriously and solemnly should be retired and secret The devil well knows how neer and familiar earthly things are to our senses and how remote and far distant heavenly and supernatural things are therefore he would fain work upon our carnality by presenting earthly objects and by them would fain convey to our hearts earthly-mindedness and so bereave us of the benefit of meditation So that I say to prevent the policie and malice of the devil 't is best whenever we desire in good earnest to set upon this duty to withdraw our selves into some private place into our chambers studies or closets What our Saviour speaks concerning the duty of Prayer we may apply unto the duty of holy meditation Matth. 6.6 When thou prayest enter into thy closet so when thou meditatest enter into thy closet withdraw as much as may be from the noise and clutter of the world do it as privately and reservedly as may be I might give you some instances for this too Isaac did it in the field as you may finde in the text before alledged Gen. 24.63 he was private in meditation and soliloquie Upon this passage of Isaac I finde one to have this observation Domitian saith he about the beginning of his Empire usually sequestred himself from company an hour every day but did nothing the while but catch Flyes and kill them with a pen-knife but Isaac sequestred himself from company to a better-purpose he improved his solitariness for deep meditation and soliloquie David performed this duty in his bed Psalm 63.6 and therefore saith he Psalm 4.4 Commune with your own heart upon your bed And thus