Sermon 63

Psalm 119:56 This I had: because I kept your precepts.

In this Psalm the dependence of the verses is neither to be neglected, nor too curiously sought after; many of the sentences have no other connection 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 begins with the same letter: this sentence which I have read seems to be independent upon the preceding 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 your precepts. In the words you have, 1. David's assertion of his integrity, I have kept your precepts. 2. The gain of this course indefinitely proposed, This I had. 3. The link between both in the causal particle, Because. David does not here tell you what he had, but this and that: this hope, this comfort, this quickening, this deliverance, all this I had, that is whatever is good and comfortable: the feminine pronoun Zeth is put neutrally, the Hebrew wanting the neuter gender.

The points are two. First, he that continues faithful in a course of obedience, will find at length that it will turn to a good account. Secondly, that it is of great use to observe what good comes to us by keeping close to God's ways.

For the first point, he that continues faithful in a course of obedience, will find at length that it will turn to a good account. Here three things are to be explained. 1. What it is to keep God's precepts. 2. What is the good that accrues to us thereby. 3. The connection between both these, or the reasons and grounds upon which we may expect this good.

1. 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 to it. The term keep relates to a charge or trust committed to us: just as on our part we charge Christ with our souls (2 Timothy 1:12): I know that he is able to keep that I have committed to him; so Christ charges us with his Word, that we may be careful and tender of it; we charge him with our souls that he may sanctify and save them in his own day: so he charges 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 (James 2:10): Whoever shall keep the whole law, and yet offend in one point, he is guilty of all. Now there is a [reconstructed: twofold] keeping of God's precepts, legal and evangelical.

1. The legal keeping: that is, when we keep and perform the commandments so exactly as is answerable to the rigor of the law; what is that? The law requires perfect and absolute obedience without the least failing in any one point (Galatians 3:10): Cursed is he that continues not in all things that is written in the book of the law to do them. The least offense, according to that covenant, lays 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.

2. 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 says I have kept your precepts. His purpose and endeavor was to please 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 returns this general acknowledgment (John 17:16): They have kept your word. God accepts of our endeavors; when our defects are repented of, he pardons them (James 5:11): You have heard of the patience of Job; and we have heard of his impatience too, his cursing the day of his birth, and his bold expostulation with God; but God puts his finger upon the scar, and mentions that which is commendable. This sincere obedience is known by our endeavors 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 there is no law, there is no transgression (Romans 4:15); 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 allows or approves of no sin, yet it grants a pardon of 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 thoughtlessness and sudden surprise, which may escape without observation of them; and sins of violent temptation, which by reason of some sudden assault sway our passions against the right 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 allows a means of recovery by repentance, which the law does not. The law for one offense once committed does condemn a man without leaving him any way or means of recovery: but the gospel says, I came to call sinners to repentance (Matthew 13:9). It accepts repentance, and does not cast men off for sins of infirmity. Where there is a general purpose to please God, and a heartfelt sorrow when we offend him, this is the sincerity which the gospel accepts of. In the law complete innocence is required; in the gospel repentance is allowed: and so he is said to keep God's statutes, that does not voluntarily and impenitently go on in a course of known sin.

2. Let me now show the good that comes to us thereby. David says indefinitely, this I had; not telling us what good or privilege it was, only in the general 'twas some benefit that accrued to him in this life. He does 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 waits upon God in a humble and constant obedience, shall have sufficient encouragement even in this life. Not only he shall be blessed, but he is blessed; he has something in hand as well as in hope. As David says in this Psalm 119; not only he shall be blessed, but he is blessed. As they that traveled towards Zion, they met with a well by the way (Psalm 84:6): Who passing through the valley of Baca, make it a well: the rain also fills the pools. In a dry and barren wilderness through which they were to pass, they were not left wholly comfortless, 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 beside their wages have their tips, so besides the recompense of reward hereafter, we have our present comforts and supports 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. Let me instance in the benefits that believers find by walking with God in a course of obedience, that every one can say, This I had because I kept your precepts.

First, peace of conscience, a blessing not to be valued, and this we have because we keep his precepts (Isaiah 32:17): The work of righteousness shall be peace, and the effect of righteousness quietness and assurance for ever. They shall be free from those unquiet thoughts with which others are haunted. A wicked man's soul is in a mutiny, one affection wars against another, and all against the conscience, and conscience against all; but in a heart framed to the obedience of God's will there is peace: Pax est tranquillitas Ordinis, When every thing keeps its place there is peace; when the elements keep their place, and the confederacies of nature are preserved, then there is peace; so when a man walks in a holy course there is peace; when the thoughts and affections are under rule and government, there is a serenity and quiet in the soul. Now this is never brought to pass in the soul but by obedience and holy walking, according to the rule of the new creature (Galatians 6:16): As many as walk according to this rule peace and mercy shall be upon them, as upon the whole Israel of God. Such an accurate and orderly life is the only way of obtaining this peace and harmonious accord in the soul; so (Psalm 119:165): Great peace have they that love your law, and nothing shall offend them: not only peace, but great peace: a peace that passes all understanding, a peace better felt than expressed; and this results from obedience, or the government of our hearts and ways according to the will of God: look as cheerfulness and liveliness accompanies perfect health, or the tunable motion of the spirits in the body, so this serenity and quiet in the soul, the regular and orderly motion of our faculties; there is a sweet contentment of mind resulting from it. The peace of God shall keep your hearts and minds through Jesus Christ. In a troublesome world we need to have our hearts and minds kept and guarded from the assaults of temptations, and distrustful 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 (Isaiah 57:21): There is no peace, says my God, to the wicked: they have not this inward tranquility 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 stupefied 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 your precepts.

Secondly, 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 (Romans 7:14). The kingdom of God consists not in meat and drink, but in righteousness, and peace, and joy in the Holy Ghost. 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 labor 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 has tasted of the clusters of Canaan, he can rejoice in hope of the glory of God (Romans 5:11). This is that joy in the Holy Ghost which God does 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 your precepts. Joy is the fruit of holiness, and the oil of grace makes way for the oil of gladness (Psalm 119:14). I rejoiced in the way of your testimonies more than in all riches. David experienced the joys of obedience, and the joys of a crown: now says David, I rejoiced in the way of your testimonies, more than in all riches: not in the contemplation but in the way. This was a joy that did result from practical obedience, which is more than the possessions and treasures of the world. Many picture religion in their fancies with a sour and austere face, and think it invites men to nothing but harsh and unpleasant courses. Oh no, it invites you to the highest contentment the creature is capable of, the joy in the Holy Ghost, which is unspeakable and glorious. A sensualist, that runs after the dreggy delights of the flesh, is the veriest fool in the world; for he can never have any true joy, 'tis but frisks of mirth (while conscience is asleep) but when it is gone it leaves a sting behind it.

Thirdly, increase of grace. This is another benefit we get by keeping God's precepts. They go from strength to strength (Psalm 48:7). 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 punishes sin with sin, rewards also grace with grace. The one is the most dreadful dispensation that God can use; when men have gone on in a course of sin, God often punishes one sin with another, so that they are plunged deeper and deeper every day in the gulf of profaneness: but 'tis most comfortable when godliness increases upon our hands, and God is still perfecting his own work in us (Romans 6:19). As you have yielded your members servants to uncleanness, and to iniquity to iniquity, so now yield your members servants to righteousness to holiness. It stands us upon to observe the growth of grace; as we were formerly conscious of the growth of sin: shall we be more earnest to damn 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 course 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 forsakes 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 counsel of God at such a time against the reluctance of my flesh. There is no duty recovered out of the hands of difficulty but brings in a considerable profit to the soul (Proverbs 4:18). The way of the just is a shining light, which shines more and more to the perfect day. Look as the day decreases the night increases till it comes to thick darkness, so by every sin men grow worse and worse, till at last they stumble into utter darkness. But the way of the just is a growing light, it increases always into more durable resolutions and exact practice of godliness, till it comes to the high noon of perfection. David takes notice of the fruit of obedience (Psalm 18:24). The Lord accept of me according to the cleanness of my hands.

Fourthly, another benefit that we have is many gracious experiences and manifestations of God vouchsafed to us in the way of obedience. In the present world God and believers are not strange to one another, a man that walks close with him will meet him at every turn (Psalm 17:15). As for me I will behold your face in righteousness. The psalmist there prefers his present condition, before the greatest happiness of carnal men, why? because he had opportunity of beholding the face of God, or enjoying the comforts of his presence. But how? in righteousness, in a strict course of obedience. If God be a stranger to others they may thank themselves (John 14:21). He that has my commandments and keeps them, he it is that loves me, and he that loves me is loved of my father, and I will love him, and manifest myself to him. 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 favor to you: those sensible proofs and manifestations God will not give to us but in a way of obedience: so the promise runs, He that has my commandments and keeps them, to him will I manifest myself: so in verse 23, If a man love me and keep my commandments my Father will love him, and we will come to him, and take up 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 stands upon his sovereignty, [reconstructed: and] therefore still insists upon keeping his precepts if they would partake of his comforts.

Fifthly, protection in their work. They are under the special care and conduct of his providence while they keep his precepts; he keeps them as in a pavilion, "You shall hide them in the secret of your presence from the pride of men" (Psalm 31:20). And who are they that are kept? Those that fear him and trust in him (Verse 19). Pray mark, when they had no visible defense, 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 knows not how: God's favor and providence is their sure guard and defense: whatever contentious and proud men design and threaten against them, yet they never have their full will upon them. Many a child of God have ridden out the storm, and may come and say, This I had because I kept your precepts. This is what it means to keep close to God, and hold fast our integrity. Elsewhere the Lord expresses himself to be a wall of fire round about his people (Zechariah 2:5), 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 sees 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 ineffectual. Satan is sensible of this privy guard (Job 1:10): "Have you not made a hedge about him, and about his house, and about all that he has on every side?" The world sees not this invisible guard, but the Devil sees it. There is no gap open for mischief to enter, and break in upon them. This can God do when he pleases; and a man that holds fast his integrity, and goes 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 your precepts.

Sixthly, in public and common judgments God makes a difference; and some of his choice ones are marked out for preservation, and are as brands plucked out of the burning, while 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 judgment; 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 dungeon. Chaff and corn is threshed in the same [reconstructed: floor], but the corn is grinded and baked. But this is the best way we can take to be hid in the common calamity, though there be not an absolute certainty: for the comfort is but proposed with a possibility; Zephaniah 3:2, "Seek righteousness, seek meekness, it may be you shall be hidden in the day of the Lord's anger." Though God has a peculiar eye to the godly, yet their temporal safety is not put out of all doubt, it may be, or it may not be; but their eternal comforts are sure and safe: yet strict and humble walking is the only way; and in some cases God shows that there shall be a distinction between his people and others; and when others are overwhelmed, they shall be preserved. As Ecclesiastes 8:12, "Surely I know it shall be well with them that fear the Lord, which fear before him: But it shall be ill with the wicked." And Isaiah 3:10, "Say to the righteous it shall be well with him, for they shall eat of the fruit of their doings; but say to the wicked it shall be ill with them, for the work of his hands shall be given to him." And Jeremiah 15:11, "Verily it shall be well with this remnant; I will cause the enemy to treat them well in the day of evil and affliction." All these places speak of delivering 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 favor, and we must own it as the fruit of obedience; This I had because I kept your precepts. We must expect the temporal reward of godliness with much submission, and venture upon his providence.

Seventhly, so much of sanctified prosperity as shall be good for them ([reconstructed: Matthew 6:33]): "First seek the kingdom of God, and the righteousness thereof, and these things shall be added." God will cast them into the bargain; and though he may keep them low and bare, yet no good thing will he withhold (Psalm 84:2), 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 your precepts.

3. The next thing is to show you what connection there is between these two, obedience and this good; or the reason of the Lord's dealing thus. God does it partly out of his general justice, as he is governor of the world; his holy nature does delight in holiness, and therefore it is requisite, ut bonis bene sit, & malis male, that it should 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 deals out to God; Psalm 18:25-26: "With the merciful you will show yourself merciful, and with the upright you will show yourself upright, and with the pure you will show yourself pure, and with the perverse you will show yourself perverse." In the general that it should be well with the righteous, and 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 exacta ratio justi; but that it should be so well with men imperfectly righteous, this is moderate justice mixed with undeserved mercy.

2. There is his gracious promise and covenant; heaven and earth are laid at the [reconstructed: feet] of godliness (1 Timothy 4:8): "Godliness has the promise of this life, and that which is to come." Something during our service in this world.

The second point is, that it is of no small benefit to see and observe what good we have by obedience to God.

1. It will increase our esteem of his grace. That the little and slender obedience that we yield to his law, should have such 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 (Revelation 4:10). We hold all by his mercy (Luke 17:10). When we have done all, we are unprofitable servants: 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 (Malachi 3:14). It is in vain to serve God: and what profit is it, that we have kept his ordinances. Indeed the temptation may befall God's own children, and be forcibly born in upon their hearts (Psalm 73:13). Verily I have cleansed my hands in vain. 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 humor out of order, or one member out of joint) disturbs the whole body: so we by poring upon the evil we endure, pass over all his other bounty (Malachi 1:2). Wherein has he loved us? 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 comes to us in pleasing God, than the temporal and light afflictions we meet with in his service (Job 2:10). Shall we receive good at the hands of God, and not evil?

4. It is an encouragement to us in well-doing, the more proofs and tokens we have of his support. We are wrought upon by the senses, as (Jeremiah 2:19). Your own wickedness shall correct you, and your backslidings reprove you: see what an evil and bitter thing it is to forsake the Lord: and verse 23, See your way in the valley, and know what you have done. As parents, when their children smart for eating raw diet, they upbraid them with it; It is for eating your green fruit: so does the Lord come to his people, Now you see the evil of your doings. So on the contrary, it does engage us to strict walking, to see how God owns it; so does God appeal to us by experience, Have I been a land of darkness to you, or a barren wilderness (Jeremiah 2:31)? And (Micah 2:7), Do not my words do good to them that walk uprightly? 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?

Object. But is this safe to ascribe the comfort and blessings that we have to our own obedience? Is it not expressly forbidden (Deuteronomy 9:4)? Say not in your heart, for my righteousness has the Lord brought me to possess the land.

Answ. 1. David does not boast of his merits, but observes God's mercy and faithfulness in the fruits of obedience. There is his mercy in appointing a reward for such slender services (Galatians 6:16). As many as walk according to this rule, peace and mercy be upon them. All the comfort we have is from mercy; indeed, undeserved mercy. Those that walk according to this rule, stand in need of mercy. Their peace and comfort flows from mercy, they need mercy to cover the failings they are conscious of in their walk. And then consider his truth and faithfulness, the reward of well-doing comes not by the worthiness of the work, but by virtue of God's promise. His word does good to them that walk uprightly (Micah 2:7). God has made himself a debtor by his promise, and owes us no thanks for what we can do; it is only his gracious promise.

Answ. 2. David speaks not this to vaunt it above other men, but to commend 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 profit we observe the fruits of obedience, and the benefits it brings 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.

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 your precepts. Two things God usually bestows upon his people, a tolerable passage through the world, and a comfortable going out of the world; which is all a Christian needs to take 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 has his mixtures of comfort in his deepest afflictions; he has peace with God that keeps his heart and mind, and this makes his passage through the world tolerable, because God is engaged with him (1 Corinthians 10:13). Faithful is he that has called you, who will not suffer you to be tempted above what you are able to bear. He is freed from wrath, and has his discharge from the curse of the old covenant; he is taken into favor with God, and has as much of temporal relief as is necessary for him; his condition is made comfortable to him.

A comfortable passing out of the world: (Isaiah 38:3). Remember O Lord, says Hezekiah, I have walked before you with an upright heart. When you lie upon your deathbeds, 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 exactness of God's children when they are entering into the other world, they cry out then, oh that they had been more exact and watchful! Oh that they might die the death of the righteous! They should live so: men then have other notions of holiness than ever they had before. But Christians, here is your comfort; the Word of God that has been your rule, is now your comfort and cordial; and stands by you to the very last.

Use 2. Is to persuade us to observe the difference between the ways of God, and the ways of sin. When a man comes to cast up his account 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) (Romans 6:21), what fruit had you in those things of which you are now ashamed: you cannot look back without horror of conscience. As the unclean person when he looks back, and considers that his flesh and body is consumed by sin; (Proverbs 5:11-13), he speaks there of some foul disease that has gotten into his body. But then on the other side, the side of godliness, this I had: because I kept your precepts. Oh what peace, what serenity of mind, what hopes of eternal life, what comfortable entertainment shall you have in Heaven? Determine beforehand what it will come to. Thus you see the difference between a sinful and godly course.