4. It is not a bare knowledge of God's will, but wisdom. Knowledge is one thing, and wisdom another : ' I, wisdom, dwell with prudence,' Prov. viii. 12. Many are knowing men, well skilled with notions, but they want prudence or practical direction for the governing of their hearts and ordering of their ways. In the scripture you shall find faith is not only opposed to ignorance, but to folly : Luke xxiv. 25, ' 0 ye fools, and slow of heart to believe.' Every natural man is a fool, Titus iii. 3, though never so notionally wise and skilled in the theory of divine knowledge : Prov. xiv. 8, ' The wisdom of the prudent is to understand his way ;' not to soar aloft in speculation, abstract from practice, and remote from spiritual influence, but to direct his course so as he may attain to the chiefest good ; not only to know what is to be done, but to do what is to be known. Carnal men have great knowledge, and yet are spiritual fools for all that ; they may lick the glass, and never taste the honey ; or, like negroes, dig in mines of knowledge while others enjoy the gold ; they may search out the mysteries of that religion which the godly man lives upon, dispute of heaven while others surprise it and take it by force ; or, like the lark, soar high, but fall into the net of the fowler. A careful strict walking, that is the true wisdom ; and thus we have stated the benefit.
Secondly, Here is the author of this benefit, which is God, ' Thou, through thy commandments ; ' which I note, not only to sliow to whom we must go for this wisdom : ' If any man lack wisdom, let him ask it of God,' James i. 5 ; nor to show to whom we must ascribe the glory of it ; if we get any benefit by the word, praise belongeth to God, who is * the father of lights, from whom cometh every good and perfect gift,' James i. 17. All candles are lighted at his torch, and all the stars owe their brightness to this sun ; to the father of lights we owe all the light, wisdom, and direction that we have. I say, not only for these ends do I note it, but to show the main and principal reason why a child of God is far more safe by his godly wisdom than his enemies by all their worldly policy. Why ? God is of his side, coun- selling, directing, and instructing him what to do ; whereas they are acted and influenced by Satan : Ps. xxxvii. 12, 13, ' The wicked plotteth against the just ; the Lord shall laugh at him,, for he seeth that his
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day is coming.' The wicked plotteth against him, but there is a wise God that acts for him. He doth not say the just counter- mineth the wicked, and strains himself to match his enemy with policy and craft, but God watcheth for him. If it were only this policy against piety, it were not so much, but it is men's craft against God's wisdom : Prov. xxi. 30, ' There is no wisdom nor understanding nor counsel against the Lord.' These three words express the sum and height of all natural abilities : icisdom nqtes a quick apprehension ; understanding, a wise foresight grounded upon experience ; counsel, a designation of some rare artifice and device. Xow neither wisdom nor understanding nor counsel, none of these can stand against the Lord. God's children are sometimes dismayed when they consider the advantage? of their enemies, their wisdom, learning, malice, ex- perience. But here is their comfort, that they may set God against all these — God, who is the fountain of wisdom ; for he is interested in their cause, his wisdom against their craft ; and so, having the direc- tion of the mighty counsellor, they are safe.
Thirdly, Here is the means, ' Through thy commandments,' or through the directions of the word. You will say, AVhat can we learn from the word to match our enemies in policy ? what wisdom will that teach us for our safety and preservation against the malice of our Avicked enemies ? There is our rule, and the more close and punctual we are in the observance of it, the more safe we are. A double wisdom we learn from the word of God, which is our security against the malice and craft of our enemies.
1. This wisdom we get by the commandment; it directs us how to keep in with God, which is our great wisdom ; this is to stop danger at the fountain-head : Prov. xvi. 7, ' When a man's ways please the Lord, he maketli even his enemies to be at peace with him.' The way to get peace and safety in evil times is not to comply with enemies, but to comply with God. All our danger lies in his anger, not in their wrath and rage ;'for God can bridle them or let tliem loose upon us as he sees good. He hath the hearts of all men in his hands as the rivers of water ; the creature is but God's instrument, and wholly at his dis- pose. We have no need to fear the sword, if we do not fear him that wears the sword ; nor need we fear the creature if we do not break with God. Many are troubled with the ill-will of men, or about the rage of men, and are full of fears when they meet with any opposition in their profession of godliness, and how soon men may be let loose upon them in time of danger, but look not to the cause of it, which is their offending God ; therefore our chief wisdom is to serve him and study to please him. When a war is begun between two nations, the way to end it is not by a treaty with this or that private soldier, or to seek their favour, but to treat with those that employ them; so it is not to fawn and crouch and court the favour of men, but to be reconciled to God, and get him made a friend, then we need not fear man's enmity. Now this wisdom the word of God teacheth us, how to walk with all- pleasing before God, and tlien the creature cannot meddle with us Avithout his leave. Another place is, Prov. x. 9, ' He that walketh up- rightly walketh safely ; but he that perverteth his ways shall be known.' There is no one seems to be more exposed to danger than he