2. Inwardly God teacheth two ways— -(1.) By common illumination ; (2.) Special operation.
1. Common illumination, barely enlightening the mind to know or understand what he propoundeth by his messengers. So Eom. i. 20,
42 SERMONS UPON PSALM CXIX. [SeR. CVIII.
God showed it to the heathen, ' For the invisible tliinojs of him from the creation of the workl are clearly seen, beino; understood by the things that are made, even his eternal i)0\ver and godhead ; so that they are without excuse.'
2. But then, by way of special operation, effectually inclining the Avill to embrace and prosecute duties so known : Jer. xxxi. 33, ' I will put my law in their inward parts, and write it in their hearts.' This way of teaching is always effectual and persuasive. Now in this sense they are taught of God, that they do not only get an ear to hear, but a heart to understand, learn, and practise.
Secondly, Why this teaching is the ground of constancy.
1. They that are thus taught of God see things more clearly than others do : God is the most excellent teacher. One man seeth a thing by candlelight, another by daylight ; he seeth most clearly that seeth by noonday. The light of the Spirit doth clearly manifest things, both object and faculty. The unction teacheth us all things, 1 John ii. 20, 2 Cor. iii. 18. — a distinct, clear, abiding light. Carnal men are blind, 2 Peter i. 9. How sharp-sighted soever in other things, yet blind ; they do not see so as to affect their hearts.
2. They know things more surely, and with certainty of demonstra- tion ; whereas others have but dubious conjectures, and loose and wavering opinions about the things of God : John vi. 69, ' We believe, and are sure that thou art that Christ, the Son of the living God;' John xvii. 8, ' Known surely that I came out from thee.' The many temptations and assaults we meet with need such a certain appre- hension.
3. This teaching is so efficacious and powerful, as that the effect followeth : Ps. Ixxxvi. 11, ' Teach me thy way, 0 Lord ; I will walk in thy truth ;' 1 Cor. ii. 4. It is a lovely teaching, causing us to cleave to what is taught.
4. God reneweth this teaching, and is always at hand to guide us, and give counsel to us, which is cause of our standing. We need this con- tinual teaching to keep us mindful, that we may not forget things known. The Spirit puts us in remembrance, because of the decay of fervency, and dulness of spirit that groweth upon us ; therefore are truths revived to keep us fresh and lively, that we may not neglect our duty. Because of incogitancy and heedlessness we mistake our w;iy, and are apt to run into sin in the time of trial and temptation. Therefore we need a monitor on all occasions, Isa, xxx. 31, that we may not be carried away with the corrupt bent of our own hearts. Well, then, this abiding in us is the cause of perseverance, 1 John ii. 27.
Use. To show the reason of men's fickleness and inconstancy, both in opinion and practice. He that is led by man unto man, both as to opinion and practice, may be led off by man again, when we take up truth upon tradition and human recommendation. Oh ! seek it of God : Isa. xlviii. 17, ' I am the Lord your God, that teacheth you to profit.' Not our own ability, but the light of the Holy Ghost ; wait upon God, learn something of him every day, and give God all the glory.
VeR. 103.] SERMONS UPON PSALM CXIX. 43
SEEMON CIX
How sweet are thy words unto mij taste ! yea, sweeter than honey to my mouth. — Ver. 103.
In this verse 3^011 have another evidence of David's affection to the word, and that is the incomparable delight which he found therein, as being suitable to his taste and spiritual appetite. This pleasure and delight he found in the word is propounded — (1.) By way of interro- gation or admiration, ' How sweet are thy words unto my taste ! ' As if he said, So sweet that I am not able to express it. (2.) By way of comparison, ' Yea, sweeter than honey to my mouth,' To external sense nothing is sweeter than honey ; honey is not so sweet to the mouth and palate as the word of God is to the soul. It is usual to express the affections of the mind by words proper to the bodily senses, as taste is put here for delight, and elsewhere eating is put for believing and digesting the truth : ' Thy word was sweet, and I did eat it,' Jer. xv. 16. Again, in all kind of Avriters, both profane and sacred, it is usual to compare the excellency of speech to honey. The poet describes an eloquent man, that his speech flowed from him sweeter than honey. And the like we may observe in scripture : Prov. xvi. 24, ' Pleasant words are as an honeycomb, sweet to the soul, and health to the bones.' He means words of wisdom, such words as come from a pure heart ; now these are sweeter than honey. So the spouse ; because of her gracious doctrine, it is said. Cant. iv. 11, ' Thy lips, 0 my spouse, drop as the honeycomb ; ' and Ps. xix. 10, ' More to be desired are they than gold ; yea, than much fine gold : sweeter also than honey, and the honeycomb.' For profit, he esteemed them more than gold ; for pleasure, more than honey or the honeycomb. And David saitli here, ' Thy words are sweet unto my taste.' He doth not say in general, They are sweet unto the taste, but sweet unto my taste. Holy men, that have much communion with God, such as David was, they that have his Spirit, find this delight in the word of God ; nothing so sweet, or so full of pleasure to the soul. Two points : —