[2.] Let me speak of the worth of this divine illumination in itself. The worth of it appeareth in four things : —
(1.) Its author. God, by his efficacious teaching, doth cure the blindness of our minds, and doth open and incline our hearts towards spiritual and heavenly things : John vi. 45, ' They shall all be taught of God ;' 1 Thes. iv. 10, ' Ye yourselves are taught of God to love one another ;' 1 John ii. 27, ' The anointing teacheth you all things.' As the heathen Cato would have none to teach his son but himself, for he said that instruction was such a benefit, that he would not have his son beholden to any for it but himself. Oh! it is a blessed privilege to be taught of God, to be made wise to salvation, and not only to get an ear to hear, but a heart to understand, and learn by hearing, not only the power to believe, but the very act of faith itself. God's teaching is always effectual, not only directive, but per- suasive, enlightening the mind to know, and inclining the will and affections to embrace what we know. He writeth the truth upon the heart, and puts it into the mind, Heb. viii. 10. He sufficiently pro- poundeth the object, and rectifieth the faculty, imprints the truth upon the very soul. But how doth God teach ? In the very place where Christ speaketh of our being taught of God, he presently addeth, John vi. 46, ' Not that any man hath seen the Father.' God's teaching doth not import that any man must see God, and immediately converse with him, and talk with God, and so be taught by him. No ; God teacheth externally by his word, and internally by the Spirit, but yet so powerfully and effectually that the lesson is learned and deeply imprinted upon our souls. This teaching is often expressed by see- ing. Now, to a clear sight three things concur — an object conspicuous, a perspicuous medium, and a well-disposed organ or clear eye. In God's teaching there is all these. The object, to be seen plainly in the scriptures, are the things of God, not fancies, but realities, and by the light of the Spirit represented to us, and the eye of the mind opened. A blind man cannot see at midday, nor the most clear- sighted at midnight, when objects lie hidden under a veil of darkness.
250 sermons upon psalm cxix. [Ser. CLXXXIV.
The object must be revealed and brought nigh to us in a due light ; and God secretly openeth the eye of the soul, that we see heavenly things with life and affection. The author then showcth the mercy, when God will not only teach us by men, but by his Spirit.
(2.) The objects known, the highest and most important matters in the world, the gracious soul is savingly acquainted with. It is more to have the knowledge of the profoundest sciences then of some poor and low employment ; as Themistocles said, To know a little of true philosophy is more than to know how to play upon a fiddle. But now, to have the saving knowledge of God and of the life to come is more than to have the most admired wisdom of the flesh, than all the com- mon learning in the world. And therefore how much are we bound to praise God if he will teach us his statutes ! More than if we knew how to govern kingdoms and commonwealths, and do the greatest business upon earth. Two things do commend the object of this knowledge : —
(1st.) It is conversant about the most high and excellent things.
(2d.) The most necessary and useful things.
(1st.) Things of so high a nature as to know God, who is the cause of all things ; and Jesus Christ, who is the restorer of all things ; and the Spirit, who cherisheth and preserveth all things ; especially to know his heavenly operations, and the nature and acting of his several graces : Jer. ix. 24, ' Let him that glorieth, glory in this, that he knoweth me, saith the Lord.' There is the excellency of a man to know God, to conceive aright of his nature, attributes, and works ; so as to love, trust, reverence, and serve him. Alas ! all other know- ledge is a poor low thing to this. God hath written a book to us of himself, as Cassar wrote his own Commentaries, and by histories and prophecies hath set forth himself to us to be the creature's creator, preserver, deliverer, and glorifier. This is the knowledge we should seek after ; common crafts teach us how to get bread, but this book teacheth us how to get the kingdom of heaven, to get the bread of life, the meat that perisheth not. Law preserveth the estates and testaments of men, but this the testament of God, the charter of our eternal inheritance. Physic cureth the diseases of the body ; this, afflicted minds and distempered hearts. Natural philosophy raiseth up men to the contemplation of nature ; this, of the maker of all things and author of nature. History, the rise and ruin of kingdoms, states, and cities ; this, the creation and consummation of the world. Rhetoric, to stir the affection ; this, to enkindle divine love. Poetry moveth natural delight; here psalms, that we may delight in God. These are the only true and sublime things. As light is pleasant to the eye, so is knowledge to the mind. But where have you the know- ledge of such high things ? What are the mysteries of nature to the mysteries of godliness ! To know the almighty living God, and to behold his wisdom, goodness, and power, in all his works, surely this is a sweet and pleasant thing to a gracious soul ; but especially to know him in Christ, to know the mystery of the incarnation, person, natures, and mediation of Christ : 1 Tim. iii. 16, ' Great is the mystery of godliness.' This is a mystery without controversy great, to know the law and covenant of God : Deut. iv. 6, ' This is your wisdom and understanding in the sight of the nations who shall hear these statutes.'