9. Then is our adversary wiser than we, when his opposition draws us to sin ; then and then only are we foiled by our adversary.
Secondly, There are some graces also make us wise.
1. To this wisdom faith is necessary. If we could but depend upon
YeR. 99.] SERMONS UPON PSALM CXIX. 9
God in a good, plain, and downrigbt course, wc would not run to shifts, nor change ourselves into all shapes and colours, canieleon-like (unless it be white) ; but you would support yourselves with this, that lie would maintain you and bear you out.
2. Fear of God, which makes us tender of spirit, that we dare not ofFend God nor break a rule for all the world ; he fears a command- ment more than a thousand dangers : Prov. xiii. 13, ' He that tears the commandment shall be safe from fear of danger.' If a commandment stand in his way, he dares not go through ; it is more than if all the terrors of the world stand in his way ; he will endure all hazards rather than break throu-rh a command.
SERMON CV.
I have more nnderstwulinri than all my teachers : for thy testimonies are my meditation. — Ver. 99.
David had spoken of his affection to the word of God, and then men- tioned one special ground thereof, which was the wisdom that he got thereby ; now this wisdom is amplified, by comparing it with the wis- dom of others. Three sorts of men he mentioneth — enemies, teachers, ancients. The enemies excel in polic}'', teachers in doctrine, and ancients in counsel ; and yet by the word Avas David made wiser than all these. Malice sharpens the wit of enemies, and teacheth them the arts of opposition ; teachers are furnished with learning ; but ancients, they grow wise by experience : yet David, by the study of the word, excelled all these. In the text we may observe two things : —
1. David's assertion concerning his profiting by the word of God, / have more understanding than all my teachers.
2. The reason, taken from his diligent use of the means, for thy testimonies are my meditation.
For the first of these, ' I have more understanding than all my teachers,' to clear the words : —
1. It is certain that he speaks not this of his extraordinary revela- tions as a prophet, but of that wisdom which he got by ordinary means. The holy men of God in the Old Testament, considered as prophets, so they had extraordinary visions and revelations. Now David speaks of that kind of knowledge got by the ordinary means, not those special revelations made to the prophets ; for he renders the reason of it, 'Thy testimonies are my meditation.'
2. It is certain he s})eaks not this by way of boasting ; for this is a psalm of instruction, not a history or narrative. Now the children of God would not commend their failings to the imitation of others, and this which David speaks is rendered as a reason of his respect ; by the word he got wisdom above his teachers, enemies, and ancients.
Briefly, the intent and use of this assertion will be known by con- sidering the quality of these teachers here mentioned. You may look upon them either — (1.) As faulty or defective in their duty ; (2.) As
10 SERMONS UPON PSALM CXIX, [SeR. CV.
performiug their duty. In both these notions David was wiser than they, or a man of a Letter understanding.
1. If you look upon them under a diminishing notion ; so some would understand it thus, that those which instructed him in human learning and civil discipline had not understanding as he that medi- tated in God's testimonies. If this were the sense, there is no boast- ing, but only comparing knowledge with knowledge, the knowledge of the word with the knowledge of ordinary sciences ; and it gives us this lesson, that the great sages of the world that do excel in secular wisdom are but fools to a child of God ; they know the secrets of nature, and he knows the God of nature ; they dispute about the chiefest good, and he enjoys it ; they know the use of natural things, and he knoweth the use of spiritual. This wisdom and skill in outward things, compared with the fear of God, is but vanity ; and the wisest man must ' become a fool that he may be wise ' with this kind of wisdom, 1 Cor. iii. 18.
2. You may look upon them as corrupt and sinful. In those days of Saul, the teachers might be corrupt as well as other ranks and orders of men ; and then it only implies this, that God gives greater under- standing to his people than to their corrupt guides ; Luke xi. 52, 'Woe unto you lawyers ; for ye have taken away the key of knowledge : ye entered not in yourselves, and them that were entering in ye hindered.' The expounders of the law were corrupt, and hindered others from entering into the kingdom of God. It is a great evil when the church of God is given up to such kind of guides. But now, in such a case, they that make conscience of God's ordinances, use private means with diligence, have more understanding than their teachers : Mat. xxiii. 2, 3, ' The scribes and Pharisees sit in Moses' seat. Whatsoever they bid you observe, that observe and do ; but do not ye after their works ; for they say, and do not.' Though they were naught and corrupt themselves, yet if they bring God's message, it should not be slighted, because of the office and lawful authority witli which they are invested, though not every way qualified for their station ; and in this sense a child of God may be wiser than his teachers.