Obs. 2. Not only the freeness of God's grace in giving wisdom to one more than to another, but observe also the sovereignty of God's distribution. The treasures of grace are at his free disposing, and he will not be tied to any order ; he gives to every one that measure of understanding which he sees fit. Indeed his ordinary course is to bless the teachei's of his people with an increase of knowledge, for he hath promised a more especial presence with the public gift than with ])rivate: Mat. xxviii. 20, 'I am with you to the end of the world.' Yet many times private believers excel their godly teachers in wisdom and piety. Wisdom is not so tied to the teachers but that God is free to the giving as much, nay, more, to those that are taught. Though the general course is, in the ordinary Avay, that teachers should know more than the taught, yet God sometimes doth work exti'aordinarily, to show his prerogative, and absolute sovereignty; and things revealed to babes may be hid from the wise and i)rudent, to show that it is at his disposing, to hide and manifest as he pleaseth.
Obs. 3. The equity and proportion that he observes in the dispensa- tion of his sovereignty, for David ascribes it to God, but observes that this came to him as a blessing u])on the use of means, ' For thy testi- monies are my meditation.' God gives knowledge to whom he pleas- eth, but those that meditate most tinive most.
There are three sorts of meditation — (1.) Of observation; (2.) Of study and search ; (3.) Of consideration or inculcative application ; and all these conduce to make us wise.
1. There is a meditation of observation, when a man compares the word and ])iovidence, and is still taking notice how such a promise is accomplished, such a tlneatening made good ; this man will grow more wise and more undei'standing than othei's : Ps. cvii. 43, ' Whoso is wise, and will observe those things, even they shall understand the loving-kindness of the Lord.' That is, he that is comparing the prediction and event, God's proceedings either in justice or mercy according to his Avord, how he doth punish and reward his people, and what visible comments his works are upon his word, he hath a clearer discerning than others, and the}' will see more cause to adhere to God, and yield him moi-e faithful obedience than others.
2. There is the meditation of study and search, they that are inquir- ing into the word of God to find out his mind : Eph. v. 17, ' Be ye not unwise, but understanding what the will of the Lord is.' They that exercise themselves in the word to find out his mind shall have more
VeR. 99.] SERMONS UrON PSALM cxin. 13
of his blessing than those that rest in hearing and reading : ' For with what measure ye mete, it shall be measured to you ; and luito you that hear, shall more be given,' Mark iv. 24. It is spoken of measuring to God in ordinances ; as we measure to God in the use of means, so the Lord will measure out to us in his blessing and the in- fluences of his grace.
3. Tliere is a meditation of consideration, when we consider that which we read and hear, how it may be for use and in-actice, and of what moment it is for our eternal weal or woe. The scripture calls it consideration : 2 Tim. ii. 7, ' Consider what I say, and the Lord give thee understanding in all things;' Ps. 1. 22, 'Consider this, ye that forget God, lest I tear you in pieces, and there be none to deliver.' The more men consider things with application to their own soul, the more wise will they grow, and the more understanding in the things of God, and able to apply all for their own direction ; he will see more than the teacher ever could express when he gives forth the general doctrine of faith and manners. But let any meditate upon it, and urge his own heart, and he shall find something the teacher thought not of ; and this principally is the sense spoken of in this place. A man that urgeth his own heart with what is taught, when he hath a general doctrine applies it to his own soul, and reflects the light of it upon his own heart, meditates upon it by serious and inculcative thoughts, will ever find something either the teacher saw not, or seeing expressed not, see further into this truth than the teacher was aware of. The life and success of all means doth lie in this meditation.
Obs. 4. ' I have more understanding than my teachers.' We learn this, that private means is a duty, and meditation must be joined with public hearing. Many content themselves with public ordi- nances, Init make no conscience of private means, as secret prayer, and debating with themselves by serious inculcative thoughts returning upon their own heart. Oh ! make conscience of this private duty. You may prosper and thrive more in a way of grace. When tlif apostle laid down the privileges of a justified estate, Eom. viii. 31, he concludes, 'Now what shall we say to these things?' implying we should urge our own heart upon every general doctrine, or rouse uj) ourselves with such a smart question, Heb. ii. 3, ' How shall we escape if we neglect so great salvation ? '