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ways to be ready to give an answer to every man who asketh us a reason of the hope that is in us. But this we cannot ex. pect to do without considerable knowledge in divine things.

I shall now conclude my discourse with some directions for the acquisition of this knowledge.

1. Be assiduous in reading the holy scriptures. This is the fountain whence all knowledge in divinity must be deriv ed. Therefore let not this treasure lie by you neglected. Every man of common understanding who can read, may, if he please, become well acquainted with the scriptures. And what an excellent attainment would this be!

2. Content not yourselves with only a cursory reading, without regarding the sense. This is an ill way of reading, to which, however, many accustom themselves all their days. When you read, obseive what you read. Observe how things come in. Take notice of the drift of the discourse, and compare one scripture with another. For the scripture, by the harmony of the different parts of it, casts great light upon itself. We are expressly directed by Christ, to search the scriptures, which evidently intends something more than a mere cursory re. ding. And use means to find out the meanin of the scripture. When you have it explained in the preaching of the word, take notice of it; and if at any time a scripture that you did not understand be cleared up to your satisfaction, mark it, lay it up, and if possible remember it.

3. Procure, and diligently use other books which may help you to grow in this knowledge. There are many excellent books extant, which might greatly forward you in this knowlede, and afford you a very profitable and pleasant entertainment in your leisure hours. There is doubtless a great defect in many, that through a loathness to be at a little expense, they furnish themselves with no more helps of this nature. They have a few books indeed, which now and then on sabbath days they read; but they have had them so long, and read them so often, that they are weary of them, and it is now become a dull story, a mere task to read them.

4. Improve conversation with others to this end. How much might persons promote each others' knowledge in di vine things, if they would improve conversation as they might; if men that are ignorant were not ashamed to show their ignorance, and were willing to learn of others; if those that have knowledge would communicate it, without pride and ostentation; and if all were more disposed to enter on such conver sation as would be for their mutual edification and instruc tion.

5. Seek not to grow in knowledge chiefly for the sake of applause, and to enable you to dispute with others; but seek it for the benefit of your souls, and in order to practice. If applause be your end, you will not be so likely to be led to the knowledge of the truth, but may justly, as often is the case of those who are proud of their knowledge, be led into error to your own perdition. This being your end, if you should obtain much rational knowledge, it would not be likely to be of any benefit to you, but would puff you up with pride: 1 Cor. viii. 1. Knowledge puffeth up."

6. Seek to God, that he would direct you, and bless you, in this pursuit after knowledge. This is the apostle's direction, James i. 5. "If any man lack wisdom, let him ask it of God, who giveth to all liberally, and upbraideth not." the fountain of all divine knowledge. Prov. ii. 6. “The Lord giveth wisdom: Out of his mouth cometh knowledge and understanding." Labor to be sensible of your own blindness. and ignorance, and your need of the help of God, lest you be led into error, instead of true knowledge. 1 Cor. iii. 18 any man would be wise, let him become a fool, that he may be wise."

"If

7. Practice according to what knowledge you have. This will be the way to know more. The Psalmist warmly recommends this way of seeing knowledge in divinity, from his own experience, Psal. cxix. 100. "I understand more than the ancients, because I keep thy precepts." Christ also recommends the same, John vii. 17. "If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself."

SERMON XVII.*

God the best portion of the Christian.

PSALM 1xxiii. 25.

WHOM HAVE I IN HEAVEN BUT THEE? AND THERE IS NONE UPON EARTH THAT I DESIRE BESIDES THEE.

THE Psalmist, in this psalm, relates the great difficulty that he met with in his own mind, from the consideration of the prosperity of wicked men. He tells us, ver. 2 and 3, "As for me, my feet were almost gone; my steps had well nigh slipt. For I was envious at the foolish, when I saw the prosperity of the wicked." In the 4th and following verses, he informs us, what it was he had observed in the wicked, which was his temptation. In the first place, he observed, that they were very prosperous, and all things went well with them. He then observed their behavior in their prosperity, and the use which they made of it; and that God, notwithstanding such an use or abuse, continued their prosperity, as in the 6th and following verses. Then the Psalmist tells us by what means he was helped out of this difficulty, viz. by going into the sanctuary, verses 16, 17; and proceeds to inform

Dated April, 1736.

us what considerations they were which helped him, viz. these three:

1. The consideration of the miserable end of wicked men. However they prosper for the present, yet they come to a woful end at last, ver. 18, 19, 20.

2. The consideration of the blessed end of the saints. Although the saints, while they live, may be aulicted, yet they come to an happy end at last, ver. 21, 22, 23, 24.

3. The consideration, that the godly have a much better portion than the wicked, even though they have no other portion but God; as in the text and following verse. If it be so, that the wicked are in prosperity, and are not in trouble as other men; yet the godly, though they be in affliction, are in a state infinitely better than the wicked, because they have Gou for their portion. However they may have nothing else, this is enough, without the enjoyments of wicked men; they need desire nothing else; he that hath God, hath all. Thus the Psalmist professes it was with him, in the sense and aprehension which he had of things: Whom have I in heaven but thee? And there is none upon earth that I desire besides thee.

In the verse immediately preceding, the Psalmist takes notice how the saints are happy in God, both when they are here in this world, and also when they are taken to another world. They are blessed in God in this world, in that while here God guides them by his counsel; and when he takes them out of this world, they are still happy, in that then God receives them to glory. The Psalmist having thus taken notice of the happiness of the saints in God, both while here upon earth, and also when removed into another world, was proba bly by this observation led, in the next verse, which is the text, to declare that he desired no other portion, either in this world or in the world to come, either in heaven or upon earth.

DOCTRINE.

It is the spirit of a truly godly man, to prefer God before all other things, either in heaven or on earth.

r. A godly man prefers God before any thing else in Reaven.

1. He prefers God before any thing else that actually is in heaven. Every godly man hath his heart in heaven; his af fections are mainly set on heaven, and what is to be had there. Heaven is his chosen country and inheritance. He hath res pect to heaven, as a traveller who is on occasion abroad in a distant land hath to his own country. The traveller can content himself to be in a strange land for a while, until his present occasion and business be over; but his own native land is preferred by him to all others. Heb. xi. 13, &c. "These all died in faith, not having received the promises, but were per suaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth. For they that say such things, declare plainly that they seek a country. And truly if they had been mindful of that country from whence they came out, they might have had opportunity to have returned: But now they desire a better country, that is, an heavenly."

So also the respect which a godly person hath to heaven, may be compared to the respect which a child, when he is abroad, hath to his father's house. He can be contented abroad for a little while; but the place to which he desires to return, and in which to dwell, is his own home at his father's house. Heaven is the true saint's father's house. John xiv. 2. "In my Father's house are many mansions." John xx. 17. "I ascend to my Father and your Father."

Now, the main reason why the godly man hath his heart thus in heaven, is because God is there; that is the palace of the most high God; it is the place where God is gloriously present, where he is to be seen, where he is to be enjoyed, where his love is gloriously manifested, where the godly may be with him, see him as he is, and love, serve, praise, and enjoy him perfectly. It is for this chiefly that a godly man desires heaven. If God and Christ were not in heaven, he would not be so earnest in seeking it, nor would he take so much pains in a laborious travel through this wilderness, nor would

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