2. We must not hide the word in our heart merely that we may be able to teach others, tliat we may make a gainful trade of it. Alas ! a man may teach others and be himself a castaway. Look, as in coin- ing of money, an iron stamp may impress the character and print upon a piece of gold and silver, so God may use the gifts and know- ledge of some men to beget faith in others, and perish themselves : Mat. vii. 21, ' We have prophesied in thy name ;' yet ' Depart from me ; I know you not.'
3. This must not be our end neither, not merely for delight. Largeness of knowledge brings a content with it, as it is an addition to our perfection. Truth is the object of our understanding, and may please an unsanctified mind. Not merely out of subserviency to some base and inferior ends, that we may get esteem in the world, or the repute of knowing persons, but as it is an elevation of the understand- ing. Everv delight in truth is not a delight in God. There is a natural oblectation we have in the contemplation of any sublime truth ; this is merely a delight in the work of our own faculties, when the affections are terminated in bare knowledge ; as it is a high and mysterious truth, as it is a delectation to the understanding.
4. We are not merely to study the word for the comfortableness of it, and the suitableness to the conscience. As man is a reasonable creature, he will delight in knowledge ; and as he hath a conscience presageous of death and judgment to come, he may delight in tlie comfort of it. Many search out promises that do not affect precepts. The stony ground seemed to have a joy ; they may delight in the comfortable part of religion ; but this joy comes to nothing — this glad- some forward spring is no sure prognostication of a plentiful harvest. Then do we receive the word aright when we look to the holy part, and mortify our natural desires and affections. Many deal with the word as great men do with fleshly companions — are willing to enter- tain them at their tables to hear their discourse, because of the pleasantness of their mirth ; but to enter into bonds for them, and discharge them from debt, or better their fortunes, that they will not do. So many will give Christ and the word, and the comfortable part of it, entertainment ; but they are loath to take the duty of the gospel upon themselves. Therefore, it is not enough to study the word merely that we may cherish our own persons with the comfort-
108 SERMONS UPON PSALM CXIX. [SeR. XIII.
able part of it ; but we must also study tbe holy part of it, and that which doth require our duty. Let us labour to hide the Avord in our hearts, as David did : ' I have hid thy word in my heart, that I might not sin acrainst thee.'
SERMON XIIL Blessed art iJiou, 0 Lord : teach me thy statutes. — Ver. 12.
In these words you have : —
1. A compellation, blessed art thou, 0 Lord.
2. A supplication, teach me thij statutes.
First, The compellation carrieth the force of an argument : Because thou art blessed, 0 Lord, therefore teach me. And therefore I shall open the sense of this title that is here given to God, so as I may stiU make good the argument.
For the sense, God may be said to be blessed objectively or sub- jectively.
First, Objectively, as he is the object of our blessedness. It is our blessedness to enjoy God : Ps. cxliv. 15, ' Blessed is the people whose God is the Lord.' That is our blessedness, to have God for our portion. As soon as we are admitted into covenant with God, we have a right to him : ' I am thy God ; ' and we have the full consummation of it when we enter into heaven ; there we have the highest enjoyment of God that we are capable of. We have many fruitless and unquiet cares to enjoy the creatures, which are neither blessed in themselves, nor can make us blessed ; but now God is our smmmim honum, our chief good ; the enjoyment of him is the chiefest good. Still we are capable of a higher happiness until we enjoy God. In other things we can neither have satisfaction nor security : the creature cannot satisfy, nor yet secure us in the enjoyment of itself. In this sense the argument will hold good : 'Blessed art thou, 0 Lord;' that is, Thou art the object of my blessedness ; my blessedness lieth in the enjoy- ment of thee ; therefore teach me thy statutes. If God be our chiefest good and our utmost end, it concerns us nearly to learn out the way how we may enjoy him : John xvii. 3, ' This is life eternal, to know thee the only true God, and Jesus Christ whom thou hast sent.' It concerns believers to study that wherein their eternal happiness con- sisteth, and what is the way to get it : ' Thou art blessed, and there- fore teach me thy statutes.'