1. Frequency of meditation, ' They are ever with me ; ' that is, often thought of by me, for my comfort and direction. A man that exer- ciseth himself in the commandments of God, there is his study and business. The king of Israel, for his comfort and direction, was to have the book of the law ever before him, Deut. xvii. ; and Josh. i. 8, ' Thou shalt meditate therein day and night.' ' They are ever with me,' the law is always in my eye and heart. It is not a slight looking into them that will give us this wisdom, but an intimate constant acquaint- ance, when we ai'C much in studying out God's mind.
2. ' They are ever with me.' This may imply also that they should be a ready help. Such as derive their wisdom from without, they cannot have their counsellors always with them to give advice. But when a man hath gotten the word in his heart, he finds a ready help ; he hath a seasonable word to direct him in all difficulties, in all straits, and in all temptations, to teach him what to do against the burden of the present exigence, to teach him what to do and what to hope for.
Having illustrated the words of the text, I now address myself to make good the proposition, that a child of God is wiser than his enemies. I shall do it in a twofold consideraiion : —
1. They are wiser in their general choice.
2. Wiser as to the particular controversy or enmity that is carried on against them by their enemies, as to those contests they have with their carnal enemies about tlie things of God ; for I suppose these enemies here are not only such as had a private grudge, or carnal quarrels, but upon a public account ; they have more wisdom by God to guide them than their enemies have craft to ruin them.
First, Supposing these enenu"es to be carnal men (for such are the enemies of God's people), they are wiser than their enemies in their general choice and course of life. To determine this, let us see what
488 SERMONS UPON PSALM CXIX. [SeR. GUI.
is wisdom and wliat is folly. Saith Solomon, Eccles. vii. 25, 'I gave my heart to seek out wisdom, and to know the wickedness of folly, even of foolishness and madness/ Wisdom lies in three things — (1.) In fixing a right end ; (2.) In the choice of apt and proper means ; (3.) In the accurateness and diligence of our prosecution. And as to degrees of comparison, he is wiser than another that hath a better end, a better way, and is more dexterous and vigorous in pursuing the means that he may accomplish his ends. For instance, if we speak of worldly wisdom, the wisdom of the world is to fix the world for our scope: 'He that will be rich,' saith the apostle, and accordingly he that busieth himself with such means as will conduce to that purpose, that wholly gives up himself to worldly pursuits, and that with all his heart and vigour makes haste to be rich ; this is the wisdom of the world : ' He shall not be innocent,' saith Solomon. Then there is heavenly wisdom wdien we make the enjoyment of God to be our scope, take the law of God for our rule, and make religion to be our business, avoiding evils, improving all occasions, sparing no cost nor trouble to compass such a holy end, that we may come to the enjoy- ment of the blessed God ; this is spiritual wisdom. Then, among the children of God one is wiser than another as his intention is more fixed, as his means are more regular, or as his prosecution is more exact, uniform, and industrious. He that keeps close to his purpose of glorifying God and enjoying God, and he that understands more of his rule, he is the wiser man ; and he that is more accurate and indus- trious, and with greater self-denial doth give himself up to God ;^ as there are some that are more heavenly, more watchful, more diligent in the spiritual life than others. Well, then, if wisdom be to be determined by these things, the children of God, that are taught by the word of God, will be found to be wiser than their enemies and all carnal men.
1. They are wiser as they have a nobler end, even the great end for which they were created, Mdiicli is the enjoyment of God. Surely the higher ends any man hath, the wiser he is. Now there is none higher than God, for that which is the chiefest good that should be our ut- most end. There is nothing good in itself and for itself, but only God. When we have God, we need not consider what further good to get by him, for to get him is enough. To look at anything as good in itself, without looking further what it is good for, is to put it in the place of God. Of all other things besides God we may say. What doth it serve for ? what use may I put it to ? what am I the better for it ? But now, beyond God there is nothing to be sought ; food and raiment, that is for health ; and liealth, that is for service ; and service for the glory of God. Everything riseth higher and higher, till it terminate in God. Certainly he is a wise man that lives up to the highest end, and makes this his scope to enjoy God. Well, now, he is a wise man that doth not mind trifles, but doth promote his proper, necessary, and great interest. This is our proper, great, and necessary interest, to make God our friend and heaven our portion ; beyond these there is nothing more, for God is the chiefest good. Let me pursue it by another medium. Certainly a higher end is to be preferred before a subordinate, a general good before a particular, that which will yield