Psalm 119:56

Verse 56. — This I had, hecanse I k’pt thy prec ‘pfs.

In this Psalm, the dependence of the verses is neither to be necrlected nor too curiously sought after: many of the sentences have no other coimection than pearls upon the same string, though some are as links in the same chain, fastened one to the other by an apt method and order. The design of the penman was to cast all his experiences into the order of the Hebrew alphabet; and, as there are in the Hebrew twenty-two letters, so twenty-two parts or octonaries, each octonary beginning with the same letter. This sentence which I have read, seemeth to be independent upon the precedent verse, and is the sudden effusion or eruption of a gracious heart, engaged in the meditation of the fruit of obedience: “This I had, because I kept thy precepts.” In the words you have, —

1. Davids assertion of his integrity, “I kept thy precepts.”

2. The gain of this course indefinitely proposed, “This I had.”’

3. The link between both, in the casual j)article “Because.” David doth not here tell you what he had. but this and that: this hojie, this comfort, this rpiickciiing, this deliverance, all this I had; that is, whate(r is good and comfortable. The feminine pronoun Z’th is put neutrally, the IIelpn’W wanting the neuter gender.

The points are two: —

I. He that c<»iitimieth faithful in a course of obedience, will find at length that it will turn to a good account.

II. That it is t)f great use to observe what good cometh to us by keeping close to God’s ways.

DorxiiiNEl. — For the first jioint. he that confinueth faithfid in a course of obedience, will find at length thai it will turn to a good a((i)unt. Ih-re three things are to be explained: —

1. What it is to keep God’s precepts.

2. What is the good that accrueth to us thereby.

3. The connexion between both these, or the reasons and grounds upon which we may expect this good.

First, Let us inquire what it is to keep God’s precepts. The phrase is often used in Scripture, implying a diligent observance of it and obedience thereunto. The term “keep” relateth to a charge or trust committed to us: look, as, on our part, we charge Christ with our souls: “He is able to keep that which I have committed unto him’’ (2 Tim. i. 12); so Christ chargeth us with his word, that we may be chary and tender of it: we charge him with our souls, that he may sanctify and save them in his own day; so he chargeth us with his precepts, that we may lay them up in our hearts, and observe them in our practice. As we would have Christ to be faithful to his trust, so should we be in ours, and that even to a tittle: “Whosoever shall keep the whole law, and yet ofi’end in one point, he is guilty of all” (James ii. 10). Now, there is a twofold keeping of God’s precejJts, legal and evangelical.

1st, The legal keeping; that is, when we keep and perform the commandments so exactly as is answerable to the rigour of the law. What is that? The law requires perfect and absolute obedience, without the least failing in any one point: “Cursed is every one that continueth not in all things which are written in the book of the law to do them” (Gal. iii. 10). The least offence, according to that covenant, layeth us open to the curse; as for one sin, once committed, the angels were turned out of Heaven, and Adam out of Paradise. In this sense, there is no hope for us.

2ndly, There is an evangelical keeping God’s precepts, and that is filial and sincere obedience; and so they are said to keep God’s precepts, not they who have no sin in them, but they who study to be free from sin, and desire to please God in all things. David had many failings, and some of them of a high nature; yet he saith, “I kept thy precepts.’’ His purpose and endeavour were to i)lease God in all things. The apostles had many failings: they were weak in faith, passionate, full of revenge, calling for fire from Heaven; a great many failings we may find upon record against them; yet Christ returneth this general acknowledgment:” They have kept thy word” (John xvii.-6). God accepteth our endeavours: when our defects are repented of, he pardoneth them: “Ye have heard of the patience of Job” (James v, 11); and we have heard of his impatience too, his cursing the day of his birth, and his bold expostulation with God; but God putteth his finger upon the scar, and mentions that which is commendable. This sincere obedience is known by our endeavours after perfection and our repentance for defects; for, let me tell you here, that perfect obedience is required under the Gospel: the rule is as strict as ever it was; but the covenant is not so strict. The rule is as strict as ever it was: we are still bound to perpetual, personal, and perfect obedience; otherwise, our defects were no sins: “For where no law is, there is no transgression” (Rom. iv. 15). But the covenant is not so strict: this perfect obedience is not so indispensably required under the sanction and penalty of the old covenant; for the Gospel, though it alloweth or approveth of no sin, yet it granteth a pard.on ol” course to some sins, as they are retracted by a general repentance. As sins of infirmity; such as are sins of ignorance, which, had we known, we would not have committed; and sins of incogitancy and sudden surreption, which may escape without

5:^0 si:u.Mo.vi op i’salm cxix.

obscrvatiun of them; and his of violent temptation, which, by reason of some budden assault, sway our passions against the risht rule. Such sins as do not arise out of an evil purpose of the mind, but out of human frailty; they are consistent with an interest in this covenant, which allowclh a means of recovery by repentance, which the law doth not. The law, for one otl’ence once committed, doth condemn a man, without leaving him any way or means of recovery; b<it the Gospel saith, I came to call sinners to repentance (Matt. ix. 13): it accepteth repentance, and doth not cast men oti’ for sins of infirmity. ^Vhcre there is a general purpose to please God, and a hearty sorrow when we offend him, this is the sincerity which the Gospel accepteth. In the law, complete innocence is required; in the Gospel, repentance is allowed; and so he is said to keep God’s statutes, that doth not voluntarily and impenitently go on in a course of known sin.

Secondly, Let me now show the good that cometh to us thereby. David saith indetinitely, ‘’ This I had;“’ not telling us what good or privilege it was: only in the general, it was some benefit that accrued to him in this life. He doth not say. This I hope for; but, ‘’ This I had;” and therefore I shall not speak of the full reward in the life to come. In Heaven, we come to receive the full reward of obedience; but a close walker, that waileth upon God in an humble and constant obedience, shall havesutiicient encouragement even in this life. Not only he shall be blessed, but he is blessed; he hath something in hand as well as in hope: as David saith in this the llDth Psahn, not only he shall be blessed, but he is blessed; as they that travelled towards Zion, they met with a well by the way: ‘• Who, passing through the valley of Ikiea, make it a well; the nun also filleth the pools” (Psahn lxxxiv. 6). In a dry and barren wilderness, through which they were to pass, they were not left wholly condortless, but met with a well or a cistern; that is, they had some comfort vouchsafed to them before they came to enjoy God’s presence in Zion, some refreshments they had by the way. As servants, that, besides their wages, have their vails; so, besides the recompense of reward hereafter, we have our ])resent comforts and supjiorts during our course of service, which are enough to counterbalance all worldly joys, and the greatest pleasures that men can expect in a way of sin. I^et me instance, in the benetils that believers find by walking with God in a course of obedience, that every one can say, ‘* This I had, because I kept thy precepts.”

I. Peace of conscience, a blessing not to be valued; and this we have because we keep his precepts: “The work of righteousness shall be peace; and the eti’ect of righteousness, quietness and assurance for ever” (Isa. xxxii. 17). Tlxn’ shall be free from those unquiet thoughts wherewith others are hamited. A wicked man’s soul is in a mutiny; one afl’ectiou warreth against another, and all against the conscience, and conscience against all; but, in a heart frame«l to the obedii-nce of God’s will, there is peace. l*a,i’ est /nim/ui/ii/ds ordiiiis .■ when everything keeps its place, there is peace. When the elements keep their place, and the confederacies of n;itiue are preserved, then there is peace; so, when a man walketh in a holy course, there is ])eace; when the thoughts and atfeclions are under rule anil government, there is a serenity and tpiiet in the soul. Now, this is never brought to pass in the soid but by obedience and holy walking, according to the rule of the new creature: *’ .Vs many as walk according to this nd<’, jieace on them, and mercy, and upon tjje Israel of (Jod” ((ial. li. K)). Such an accurate and orderly lift- is the only way of obtaining srKMON l.XIir. — VKRSE T.vi. 551

this peace mid harmonious accord in the soul: so, “Great peace have they which love thy law; and nothing- shall oll’end them” (Psalm cxix. 165); not only peace, but great peace; a peace that passeth all understanding, a peace better felt than expressed; and this resulteth from obedience, or the government of our hearts and ways according to the will of God. Look, as cheerfulness and liveliness accompany perfect health, or the tunable motion of the spirits in the body; so this seienity and quiet in the soul, the regular and orderly motion of our facuhies; there is a sweet contentment of mind resulting from it: “The peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus.” In a troublesome world, we need to have our hearts and minds kept and guarded from the assaults of temptations, and diffident, vexing cares and fears; and therefore it is mightily necessary in those times to get the peace of God, without which the soul is upon the rack. Oh! this sweet peace and calm that is in our hearts in the midst of all tempests and tossings from without! a man is provided and fortified against the apprehension of injuries, troubles, dangers, and those heart-cutting cares which otherwise are apt to seize upon us. This a believer can say. This peace of conscience I had in the midst of all the troubles from without. Now, this peace others cannot have: “There is no peace, saith my God, to the wicked” (Isa. xlvii. 21): they have not this inward tranquillity and serenity of mind; their affections are so unruly, and their consciences so unquiet, they are never able to rest.

But how can this be? None seem to be less troubled than wicked men. I answer, there is a difference between a dead sea and a calm sea: a stupid conscience they may have, but not a quiet conscience. Their consciences are stupefied by drenching their souls in worldly delights and pleasures; but the virtue of this opium is soon spent: their consciences are easily awakened by the convictions of the word, the sting of afflictions, the agonies of death. Well then, this may the composed heart say, I had this peace, this serenity of mind, “because I kept thy precepts.”

2. Next to peace of conscience, there is joy in the Holy Ghost. This is the fruit of peace, as peace is the fruit of righteousness: “The kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost” (Rom. xiv. 1 7); first righteousness, and then peace, and then joy in the Holy Ghost. As joy of heart and gladness is the fruit of temporal or civil peace, when every man may sit under his own vine and his own fig-tree, and reap the fruit of his labour, without the danger of annoyance; so now, when a man can enjoy himself as being reconciled to God, or being at peace with him, and hath tasted of the clusters of Canaan, he can rejoice in hope of the glory of God” (Rom. v. 2). This is that joy in the Holy Ghost which God doth graciously dispense to those that obey his word, and hearken to the motions of his Spirit. Oh! how may a believer triumph and say, “This I had, because I kept thy precepts!” Joy is the fruit of holiness; and the oil of grace maketh way for the oil of gladness: “I have rejoiced in the way of thy testimonies, as much as in all riches” (Psalm cxix. 14). David experienced the joys of obedience, and the joys of a crown: now saith David, I rejoiced in the way of thy testimonies, more than in all riches; not in the contemplation, but in the way. This was a joy that did result from pi’actical obedience, which is more than the possessionsand treasures of the world. INIany picture religion in their fancies with a sour and austere face, and think it inviteth men to nothing

55*2 SKUMOXS ON rSAI.M ex IX.

but harsh and uaj)l(asaiit courses. Oh! no; if imiteth you to the hig-hest contentment the creature is capuhle ot”, the joy in the Holy Ghost, which is “unspeakable and full of glory.” A sensualist, that runs alter the dreggy delights of the flesh, is the veriest fool in the world; for he can never have any true joy: it is but frisks of mirth (while conscience is asleep); but, when it is gone, it leaveth a sthig behind it.

3. Increase of grace-. This is another benefit we get by keeping God’s precejjts: “They go from strength to strength’” (Psalm lxxxiv. 7). As they that went to the feast at Jerusalem, they went from troop to troop, so they are brought forward in their way to Heaven: God, that punishcth sin with sin, rewardeth also grace with grace. The one is the most dreadful disjjensation that God can use: when men have gone on in a course of sin, God often punishcth one sin with another, so that they are plunged deeper and deeper every day in the gulf of profaneness. But it is most comfortable when godliness increascth Uj)on our hands, and God is still perfecting his own work in us: “As ye have yielded your members servants to uncleanness, and to inicpiity unto iniquity; even so now yield your members servants to righteousness unto holiness“’ (Rom. vi. 19). It standeth us upon to obserle the growth of grace, as we were formerly conscious of the growth of sin. Shall we be more earnest to danm ourselves than to save ourselves.’ There is no man but in his carnal estate might observe how he departed from God by degrees, and his heart was hardened by degrees. At first, he had some light and conscience, till he sinned it away, and turned the back upon the ordinances, which might revive it and keep it awake; and then his sin betrayed him further and further into a customary coiu’se of profaneness. I say, a carnal man may trace the growth of sin in his own heart step by step, and say. This I had because I slighted such a check of conscience, despised such an ordinance, fell into such an enormous practice; for God forsaketh none till they first forsake him; so may a child of God trace his gradual increase in holiness. This I had by hearkening to the coiuisel of God at such a time against the nductancy of my flesh. There is no duty recovered out of the hands of difheulty, but bringeth in a considerable profit to the soul: “The path of the just is as the shining light, that shineth more and more unto the perfect day”’ (Prov. iv. 18). Look, as the day decreaseth, the night increascth, till it cometh to thick darkness: so, by every sin. men grow worse and worse, till at last they stumble into utter darkness. lUit the way of the just is a growing light: it increascth always into more durable resolutions and exact practice of godliness, till it con)es to the high-noon of i)erfection. D.i id taketh notice of the fruit of obedience: “Therefore hath the I^ord recompensed me according to my righteousness, according to the cleanness of my hands in his eyesight”’ (Psalm xviii. ’21). 4. Another benefit that we have is, many gracious experiences and nuinifestati(»ns of God vouchsafed to us in the way of obedience. In the i)resent world, God and believers are not strange to one another: a man that walketh close with him, will meet him at every turn: ‘’ As forme, I will behold thy face in riiditeousni’ss” (Psalm xvii. l.’J). The Psalmist there pref“eireth his ])resenl condition before the greatest happimss of earn;! men. ‘by? liecause he had o])portunity of beholding the face of (lOfl, or enjoying the comforts ol his presence. But how? In righteitusness, in a strict course of obedience. If (!i)d be a slranifer to others, lliey may th;ink fhemsehcs: “He thai hath my loiuniandnienis and keepeth them, he it is that loveth me; and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him’” (John xiv. 21). Holiness is the only way to clear up our right to these great comforts of the Gospel; and, if you would get experience of them, make conscience of obedience, and be exact and punctual with God; and you will not want your refreshments and visits of love, and expressions of his grace and favour to you.

Those sensible proofs and manifestations God will not give to us but in a way of obedience: so the promise runneth, He that hath my commandments and keepeth them, to him will I manifest myself: so, in the 23rd verse, “If a man love me, he will keep my words; and my Father will love him, and we will come unto him, and make our abode with him.” These are taken into sweet fellowship and communion with God; and the blessed Trinity will take up their abode in his heart. But pray mark, Christ, that is so tender and willing to communicate the influences of his grace, yet standeth upon his sovereignty; and therefore still insisteth upon keeping his precepts, if they would partake of his comforts.

5. Protection in their work. They are under the special care and conduct of his providence, while they keep his precepts: He keepeth them as in a pavillion: “Thou shalt hide them in the secret of thy presence from the pride of man”’ (Psalm xxxi. 20). And who are they that are kept? Those that fear him and trust in him (verse 19). Pray mark, when they had no visible defence, when they seemed to be left open as a prey to the oppressions and injuries of their potent adversaries, yet there is a secret guard about them, and they are kept, the world knoweth not how: God’s favour and providence are their sure guard and defence: whatever contentious and proud men design and threaten against them, yet they never have their full will upon them. Many a child of .God hath ridden out the stoini, and may come and say, “This I had, because I kept thy precejits.” This it is to keep close to God, and hold fast our integrity. Elsewhere the Lord expresseth himself to be a wall of fire round about his people (Zech. ii. 5), which should affright at a distance, and consume near at hand. In those countries, when they lay in the fields, they made fires about them to keep off the wild beasts: so God, when he seeth it fit to excuse his people from trouble, he can, in the most unsafe times, and when they are weakest, protect them by his secret hand; bridling their enemies, and making their attempts inefl’ectual. Satan is sensible of this privy guard: “Hast not thou made a hedge about him, and about his house, and about all that he hath, on every side?”’ (Job. i. 10.) The world iseeth not this inlisible guard; but the Devil seeth it. There is no gap open for mischief to enter, and break in upon them. This can God do when he pleaseth; and a man that holdeth fast his integrity, and goeth on in his duty, referring himself to God“s keeping, shall have experience of it; and, when the danger is over, say,” This I had, because I kept thy precepts.’’,

6. In public and common judgments, God maketh a difference; and some of his choice ones are marked out for preservation, and are as brands plucked out of the burning, whilst others are consumed therein. This is done oftentimes, I cannot say always. The Jews have a proverb, that two dry sticks may set a green one on fire: a good man may perish in the common judgnient; that is the meaning of the proverb. And sometimes their condition may be worst, as Jeremiah: the whole city was besieged, and he in the dunsrcon. Chaff and corn arc threshed in the same floor:

si;kmons on rs.vL.M ex IX.

hut tho coin is grinded and baked. But this is the best way we can take to be hid in the connnoii calamity, thouirh there be not an absolute certainty; for the comfort is but propouii.led with a possibility: “Seek riLTliteousnesi seek meekness: it may be ye shall be hid in the day of the Lord’s anger” (Zeph. ii. 3). Though (iod hath a peculiar eye to the godly, yet their temporal safety is not lnit out of all doubt; it may be, or it may not be; but their eternal comforts are sure and sale: yet strict and humble walking is the only way; and in some cases God showeth that there shall be a distinction l)etween his people and others, and, when others are overwhelmed, they shall be preserved. As, “Surely I know that it shall be well with thon that fear God, which fear before him; but it shall not be well with the wicked” (Eccles. viii. 12, 13); and, “Say ye to the righteous, that it shall be well with him; for they shall eat the fruit of their doings. Wo unto the wicked! it shall be ill with him; for the reward of his hands shall be given him” (Isa. iii. 10, 11); and, “Verily, it shall be well with thy rcnnianl; verily, I will cause the enemy to treat thee well in the time of evil and in the time of affliction” (Jer. xv. 11). All these places speak of didivering them from trouble, or moderating the trouble to them. If there be an uncertainty in the thing, yet a probability; but, whenever it is done, it is a singular favour, and we nmst own it as the fruit of obedience: “This I had, because I kept thy precepts.” We must expect the temporal reward of godliness with much submission, and venture upon his pro idence.

7. So much of sanctified prosperity as shall be good for them: “Seek ye iirst Uie kingdom of God, and his righteousness, and all these things shall be added unto you” (Matt. vi. 33). God will cast them into the bargain; and, though he may keep them low and bare, yet “no good thing will he withhold” (Psalm Ixx.xiv. 11); so that a child of God, surveying all his comforts, may say, ‘This. and that, and the other mercy, I had from the Lord’s grace: these comforts and these deliverances came in because I kept thy precepts.” ’

Thirdly, The next thinir, is to show you what comiexion there is between these two, obedience and this good; or the reason of the Lords dealing thu. God doth it partly out of his general justice, as he is Governor of the world. Ilis holy nature doth delight in holiness; and therefore it is letpiisite, ut bonis bene sif, el niaHs male, that it shoidd be well with them that do well, and evil with them that do evil; and such dealing a man should have from God, as he dealeth out to God: “With the merciful thou wilt show thyself mcn-iful; with an upright man thou wilt ehow thyself upright; with the pure thou wilt show thyself pin-e; and with the froward thou wilt show thyself froward” P.salm xviii. 2.3, ‘2fi): in th<^ general, that it should be well with the righteous. an<l ill with the wicked, there is an argument in the governing justice of God; but then, to come to particulars, that it should be so ill with the wicked, here is cxitcla ratio Jnti; but that it should be so well with men imperfectly righteous, this is moderate justice, mixed with undeserved mercy.

There is his gracious j)romise and covenant; Heaven and earth are laid at the feet of godliness: “Godliness is prolilable unto all thinijs, having i)romise of the life that now is, and of that which is to come” (1 Tim. iv. H); something during our service in this worUl.

DocTKiNi; II. — The second point is, that it is of no small benefit to hee and obs(Mve what good we h:ive by obedience to God.

I. It will in reuse our esteem of his irrace. Tiiul ih-; little and slender

SF.r.MON LXIII. VEF.SE LYI. 555

obedience that we yield to hi« law, should have puch respect and acceptance with him as to be recompensed with so much peace, and comfort, and protection, and so many blessings! Lord, what am I, and what is my father’s house? Oh! what a good Master have we! When the saints are crowned, they cast their crowns at the Lamb’s feet (Rev. iv. 10). We hold all by his mercy. “When we have done all, we are unprofitable servants” (Luke xvii. 10); not in compliment, but in truth of heart, we are unprofitable servants. That God should respect us, it is not for the dignity of the work, but merely for his own grace.

2. It is of use, that we may justify God against the reproaches and prejudices of carnal men, who think God is indifferent to good and evil, and that all things come alike to all; that it is in vain to be strict and precise, that there is no reward to the good: “It is vain to serve God; and what profit is it that we have kept his ordinance?” (Mai. iii. 14.) Yea, the temptation may befall God’s own children, and be forcibly borne in upon their hearts: “Verily, I have cleansed my heart in vain” (Psalm lxxiii. 13). We think all is lost labour. Now, to produce the sweet consolations of God, and his temporal supplies, and the manifold blessings bestowed upon us, it is a good stay to our hearts, and enables us to justify God against the scorns and reproaches of the world.

3. It is of use to check our murmurings. If we endure anything for God, we are apt to repine, and pitch upon that evil we receive from his hand, passing over the good. A little evil (like one humour out of order, or one member out of joint) disturbeth the whole body; so we, by poring upon the evil we endure, pass over all his other bounty: “Wherein hast thou loved us?” (Mai. i. 2.) God cannot endure to have his love suspected or undervalued; and yet people are apt to do so, when dispensations are anything cross to their desires and expectations. But now, it is a great check to consider, that, if we have our troubles, we have also our consolations; and we should rather look upon the good that cometh to us in pleasing God, than the temporal and light afflictions we meet withal in his service: “Shall Ave receive good at the hand of God, and shall we not receive evil?” (Jobii. 10.)

4. It is an encouragement to us in well-doing, the more proofs and tokens we have of his supportation. We are wrought upon by the senses; as, “Thine own wickedness shall correct thee, and thy backslidings shall reprove thee: know therefore and see, that it is an evil thing and bitter that thou hast forsaken the Lord thy God” (Jer. ii. 19); and, “See thy way in the valley, know what thou hast done” (verse 23). As parents, when their children smart for eating raw diet, they upbraid them with it, ‘It is for eating your green fruit:’ so doth the Lord come to his people, ‘Now you see the evil of your doings.’ So, on the contrary, it doth engage us to strict walking, to see* how God ownetli it. So doth God appeal to us by experience: “Have I been a wilderness unto Israel? a land of darkness?”’ (Jer. ii. 31;) and, “Do not my words do good to him that walketh uprightly?” (Mic. ii. 7.) ‘Look about you, survey all your comforts; did sin procure these mercies, or godliness? Have you not found sensible benefit by being sincere in my service?’

Objection. — But is this safe, to ascribe the comfort and blessings that we have to oin- own obedience? Is it not exy)ressly forbidden: “Speak not thou in thine heart, &e., For my righteousness the Lord hath brought me in to possess this land” (Deut. ix. 4).

rj.’jG

SI.KMONS ON PSAI.M CXIX.

AxswEii I. — Diuid (loth not boast of his merits, but obscivcth God’s mercy and Ihithfuliiess in the fruits of obedience. There is mercy in ap-IMMiitintj a reward for such sh-nder services: “As many as walk according to this rule, peace be on them and mercy” (Gal. vi. 16). All the comfort we have is from mercy; yea, undeserved mercy. Those that walk according: to this rule, stand in need of mercy. Their peace and comfort How from mercy. They need mercy to cover the failings they are conscious to in their walkings. And then, consider’his truth and faithfulness: the reward of well-doing cometh, not by the worthiness of the work, but by virtue of God’s promise. His word doth good to them that walk uprightly (Mic. ii. 7). God hath made himself a debtor by his promise, and oweth us no thanks for what he can do; it is only his gracious promise.

Answer II. — David speaketh not this to vaunt it above other men, but to connnend obedience, and to encourage himself, and invite others, by remembering the fruits of it. There is a great deal of difference between carnal boasting and gracious observation. Carnal boasting is when we vaunt of our personal worth; gracious observation is when, for God’s glory and our jjrotit, we observe the fruits of obedience, and the benefits it bringeth along with it; that God never gave us cause to leave, but to commend, his service, and by what we have found, to invite others to come, and taste that the Lord is gracious.

Use I. — The use is, to encourage us in the ways of the Lord and keeping of his precepts. It is no unprofitable thing: before we have done, we shall be able to say, “This I had, because I kept thy precepts.” Two things God usually bestoweth upon his people, a tolerable ])assage through th(! world, and a comfortable going out of the world; which is all a Christia 1 ncL’deth to care for: here is only the place of his service, not of his rest.

1. He shall have a tolerable passage through the world. A child of God may have a hard, toilsome life of it; but he hath his mixtures of comfort in his deepest afflictions: he hath peace with God that keeps his heart and mind, and this maketh his passage throuih the world tolerable, because God is engaged with him:” God is faithful, who will not suffer you to be tempted above that you are able’’ (1 Cor. x. 13). He is freed from wrath, and hath his discharge from the curse of the old covenant: he is taken into favour with God, and hath as much of temporal relief as is necessary for him: his condition is made comfortable to him.

2. A comfortaijle passing out of the world: ‘• IJemember now, O Lord, I beseech thee,’’ saith Ilezekiah, “how I have walked before thee in truth and with a perfect heart” (Isa. xxxviii. 3). When you lie upon your death-beds, and in a dying hour, how comfortable will this be, the remembrance of a well-spent and well-employed life in God’s service! They that wonder at the zeal and niceness of God’s children, when they are entering into the other world, they cry out then. Oh! that they hail been more exact and watchful! Oh! that they might die the d(path of the righteous! They should live so. Men ///c/f have other notions of holiness than ever they had bffoic. But, (Christians, here is your comfort: the word of God, that hath been your rule, is now your comfort and cordial, and stands by you to the very last.

Usi; II. — 1« to persujule u-; to observe the (liircrcncc between the ways of (jod and the ways of sin. When a man conicth to cast up his account

SEKMON LXIV. VEKSE LYII. 5^j7

on the one side and on the other, oh! what a difference is there! Certainly there will a time come, when you must cast up your account and use this recollection, either when your eyes are opened by grace in conversion, or when your eyes are opened by punishment. On sin’s side consider, when you look back to what is past (the Lord grant you may make this reflection!) “What fruit had ye then in those things whereof ye are now ashamed?” (Rom. vi. 21:) you cannot look back without horror of conscience; as the unclean person, when he looketh back, and considereth that his flesh and body are consumed by sin: Prov. v. 11 — 13, he speaketh there of some noisome disease that hath gotten into his body. But then, on the other side, the side of godliness, “This I had, because I kept thy precepts.” Oh! what peace, what serenity of mind, hat hopes of eternal life, what comfortable entertainment, shall you have in Heaven! Determine beforehand what it will come to. Thus you see the diflerence between a sinful and a godly course.