Psalm 119:57

Verse 57. — Thou art my portion, O Lord: I have said that I would

keep thy words.

David doth in this place make out his right and title: “Thou art my portion, O Lord,” &;c. Here is, —

I. David’s protestation, “Thou art my portion, O Lord.” H. David’s resolution, “I have said that I would keep thy words.” First, In the first of these, in David’s protestation, you may take notice of his claim, and of the sincerity of it.

1st, Of his claim to God, “Thou art my portion.” A part or portion, in the original use of the word, signifies a less quantity taken from a greater; a part is used in opposition to the whole. But, with respect to the matter in hand, it is not used in such a sense, but for our lot or happiness: not sensu malhematico, not with reference to a whole; but politico et forensi, with respect to choice, interest, and possession; and the allusion is taken, either from the distribution of the land of Canaan, where ever)’ one had his portion appointed to him by lot, and measured to him by rod and lines; therefore it is said, “The lines are fallen unto me in pleasant places; yea, I have a goodly heritage:” or else it is an allusion to the partage of an ordinary estate, where eveiy child hath his portion assigned him to live upon. Thus he lays claim to God himself.

2ndly, The sincerity of this claim may be gathered, because he speaks by way of address to God. He doth not say barely, ‘He is my portion,’ but challengeth God to his face, “Thou art my portion, O Lord.” Else-Avhere it is said, “The Lord is my portion, saith my soul” (Lam. iii. 24). There he doth not speak it by way of address to God, but he adds, “saith, my soul;” but here to God himself, who knows the secrets of the heart. To speak thus of God to God, argues our sincerity, when to God’s face we avow our trust and choice; as Peter, “Lord, thou knowest all things, thou knowest that I love thee” (John xxi. 17); he appeals to God’s omnisciency: such an appeal is there to God for the truth of this assertion; as, in that other place, when the believing soul lays claim to God, the integrity of that claim is also asserted, not only by the lips or mouth, but also

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“my soul.” Thcro is oratio mentalis, rorafts, vilalis .- therr is the si)e(‘ch of the lieait, in the real inclinution of it; and the sj)eech of the tongue, in outward ])rofession; and the speech of the life, by answerahle practice. All tlneo must be joined together: what the tongue utters, the iicart and life must consent to. All will say God is their portiijn; but it is not -what the tongue says, but -what the heart saith; and what the heart saith, will appear in the course of your actions: there is the real proof and (!vidence of it. Thus much for D.ivids protestation, “Thou art my portion, O Lord;” he speaks to God himself.

Secondly, Take notice of David’s resolution, “I have said that I would keep thy -words.” It is good to see what kind of inference the saints draw from this principle, that God is their portion. Sometimes they infer thcnre dependence ujjon God; sometimes, sul)jection and obedience to him: for Ihi j)rincii)le({oth not only esta])lish our comfort, Imt our duty. Sometimes to establish dependence: “The Lord is my portion, saith my soul; therelore will I hope in him” (Lam iii. 24): I will look for all from him, live upon him as a man doth upon his portion. But here David infers duty and obedience, “I have said that I would keep thy words.”

In this resolution, we may observe,

1. The formality or manner of making, “I have said:” it is by way of jtractical decree.

2. The matter of it, “I will keep thy words.”

1st, For the formality or manner of it, ‘“I have said;” I decreed within myself, I have fully concluded. Here was not a light or inconsiderate jmrpose, but such as was deliberate, fixed; a practical decree upon a debate. Whoever would enter upon a strict course displeasing to flesh and blood, must seriously consider, and then fixedly determine: deliberation and determination are both necessary. There must be consultation or deliberation, that he may sit down and count the charges: otherwise, if profession of godliness be lightly taken up, it will be as lightly left. Then there must be determination, or binding the heart by firm i)urpose; and, if we join the next verse, supplication or begging Gods strength: then all is done. Now, this firm purpose, I have said, will help against inconstancy, or against backwardness, or unieadiness of heart. Against inconstancy: many good motions we start; but they dit; away for want of comini,’- to a resolution, or issuing forth a practical decree for God: “A double-minded man is imstable in all his ways” (James i. 8). But David, when he had considered all things, then, “I have said that I will ki-ep thy words:’” he was fully resolved. Then it will help against laziness, listlessiiess, and backwardness of heart. David, when he was grown shy of CJod, and his heart hung otf from him; some great distemper was upon his soul, and he was loath to look God in the face; what course did he take then? He issues forth a practical decree: “I said, I will confess my transgressions unto the Lord’ (Psalm xxxii..’>). He thrusts himself forward, and charges himself to go to God, ‘I am resolved I will break off silence, and open my case to God.’ Thus we nnist excite ourselves by renewing a tlecree in the soul; determine, ‘I will do thus and thus for God, whatever comes of it.’

2ndly, Tor the matter, ‘• I will keep thy words.” Keej)ing God’s word notes an exact and tender respect; when a man kce])s it as a jewel, as a precious treasure, that it may nut Ix? ha/.arde(l; or keeps it as the apple of

Jiis eye (Prov. vii. 2). The eye is Boon ofiPiidcd whh the least dust: so, when we are chary of the word of God, loath to oliend God in anything, then are we said to keep his word. Two points lie clear in the text: —

I. That God alone is the godly man’s portion.

II. That those which have chosen God for their portion, will manifest it by a fixed resolution and strict care of obedience.

It must needs be so: if God be his portion, his great business will be to keep in with him.

Doctrine I. — That God alone is the godly man’s portion.

This will appear by Scripture and by reason. By Scripture: “The Lord is the portion of mine inheritance and of my cup” (Psalm xvi. 5). There is a double metaphor; first an allusion to the shares of the land of Canaan, so God is “the portion of mine inheritance,” saith David; and an allusion to the manner of a feast, where every man had his allowance of meat set by his cup; but snares and brimstone are said to be the portion of a wicked man“s cup. As every man had his allowance set bjhis fiagon of wine, especially in a solemn feast, so God is the portion of my cup. So, “God is the strength of my heart, and my poition for ever,” when “my flesh and my heart faileth” (Psalm lxxiii. 26); that is, when my body yields to the decay of nature; yea, when all our courage seems to be lost, borne down by difficulties that we endure in the flesh, God is a portion that will never fail.

To give some reasons of it: it will appear to be so, —

1. By considering what is requisite to a man’s portion.

2. Why a godly man looks upon God under this notion.

First, If a man were left to his free choice, what he would choose to take tor his portion; not what is his portion in his sti’ait, when he can have no better, but if he were left to his free choice, —

1. He would require that it be something good, or appi’ehcnded to be so.

2. That it be something to which he hath a title and interest, to which he can lay claim, or is in possession or expectation of according to right.

3. He would choose that which is suitable to the capacities, necessities, and desires of him whose portion it is.

4. That it be sufficient to supply all his wants, so as he may live upon it.

5. That it be such a thing wherein he may find satisfaction and acquiescence, so that he needs seek no more and ask no more.

6. Such a thing wherein he may take complacency and great dplight, whei’e he may be well pleased and rejoiced.

Now, all these things are to be found in God; and with good reason the saints make this choice, and say, “Thou art my portion, O Lord.”

1st, That which is to be chosen for our portion, must be God. “There is none good but one; that is God” (Matt. xix. 17): it is Christ’s own proposition. He is good of himself, good in himself, yea, good itself. There is no good above him, besides him, or beyond him; but, if anything else be good, it is either from him or with him. But, that I may more distinctly speak to this, —

L God is primitively and originally good; the creature is but derivatively good. He is good of himself, v.hich nothing else is; the fountain good, and therefore is called “the fountain of living waters” (Jer. ii. 13).

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The creatures arc but dry i)its, or broken ci.stenis. Other lliiugr^, what good they have, it is ol’ him.

God must needs be inlinitely better and greater than they; for all things M’hifcli are good, they have it from God.

2. God is the chiefest good; and other things are only sjood in subordination. All creature-goodness is but a stricture of that perfect good which is in God; and therefore, if we lind any good in them, that siioidd lead us to the greater good, even to the Creator. Who would leave the substance, to follow the shadow; or desire the picture, to the dishonoiu- and neglect of the person whom it represents y Certainly so they do that run after the creature, and neglect God; that seek happiness in sublunary enjoyments, to the wrong and neglect of God. That small good which the creatures have, is not to hold us on them; but to lead us to him, as the streams will direct us to the fountain; and the steps of the ladder are not to stand still upon, but to ascend higher. If your affections be detained in the creature, you set the creature in God’s stead; you pervert it fr<)m its natural use, which is to set forth the invisible things of God, his excellenry, his ioodness, his godhead, and his power to do you good, and to send you to him that made them. But how usually doth that which shoidd carry us to God, diert and detain us from him! If a ])rince shoUd woo a virgin by a messenger, and sIk slxmld leave him, and cleave to the messenger and those he sent as spokesmen and servants, this were an extreme folly. By the beauty and sweetness of the creatures, God”s end is to draw us to himself as the chiefest good; for that which we love in other things, is but a shadow and an obscure resemblance of that w Inch is in him. There is sweetness in the creature, mixed with imi)erfection: the sweetness is to draw us to God; but the imperfection is to drite us from setting ovir hearts on them. There is souK-what good in them, look up to the Creator; but there is vanity and vexation of sjiirit, and this is to drive us off from these sublunary things.

3. He is inhnitcly good. In this portion, one hath not the less because another enjoys it with him. Here is a sharing without division, a partaking without pnjudice of a copartner; for every man hath his portion whole and entire: it is no less to us because others enjoy it too. We straiten others in worldly things so much as we are enlarged ourselves; fur these things are finite, and cannot be divided but they nmst be lessened, and therefore are not large enough. But this good is infinite, and sutticeth the whole world; and every one possessefh it entire. As th(r same speech mav be heard of all, yet no man heareth less because another heareth it with him; or, as the same sun shines u])on all, I have not the less light because it shines upon another as well as me: so God is all in all; if there be any difference, the more we possess him the l)etter; as, in a choir of voices, every one is not only solaced with his own voice, but with the harmony of those that sing in concert with him. Worldly inlH’ritaiiee is lessened by a multitude of coheirs: in outward estates, many a fair stream is drawn dry or nuis low, by beint; |)arled and dispersed in several ehamiels; but (iod, that is infinite, camiot be lessened.

4. He is an eternal good, and so the most durable portion: he is ‘• my portion for ever’ (Psalm lxxiii. ’26”). The good things of this life are but like tiowers: they be for a season, and then they wither: they are perishing, and of u short continuance. We cairy away nothing of it in our hands, when we go to the grave. When we leave all other portions and inheritances, then we begin to take possession of this portion; yea, at that time when men see the vanity of making other things their portion, a child of God sees the happiness of his portion, at death. Death blows away all vain deceits. Then carnal men begin to perceive their error. When then- portion comes to be taken away from them, then what indignation have they upon themselves for the folly of their choice, how the world hath deceived them! A godly man hath the beginning here; then he comes to have a consummate and most perfect enjoyment of it. Death cannot separate us from our portion. Indeed, it separates us from all things that withhold us from it; but it is a means to perfect our union with God, and make way for our full fruition of him. Well then, if this be that which is required in a portion, that it be good, there is none good but God: he is originally, independently, chiefly, infinitely, and eternally good; and. therefore there is reason why we should choose God for our portion.

2ndly, That a thing be our portion, it is necessary that we have an interest in it and title to it; not only that it be good, but that we may claim it as ours; for that it is that which sweeteneth everything to us that it is ours to use. Now, God is not only good, but he is also ours; he makes over himself to us in covenant (Gen. xvii.). Therefore we may lay claim to him as a man to his patrimony, or inheritance to which he is” born, and say. Lord, thou art mine: “I will say, It is my people; and they shall say, The Lord is my God “(Zech. xiii. 9). As God owns an interest in them, so they own him; he is my God.” I will be thy God,’’ so saith God in the covenant. It is more than if God had said, I will be thy friend, thy father. These are notions of a limited sense; but, “I will be thy God,” that hath an infinite importance, a greater weight and efficacy in that expression. “I will be thy God;” that is, I will do thee good in a way of an infinite and eternal power. And that is the reason why Christ proves the resurrection from thence: “lam the God of Abraham,” &;c. (Matt. xxii. 32); for to be a God to any, is to be a benefactor to them, and a benefactor becoming an infinite and eternal power. Therefore; certainly, it assures us of greater things than this life affords, something becoming’a God to give. If God be Abraham’s God, a God to his whole person, his soul is not Abraham: then it strongly proves the resurrection of the body; then Abraham, both body and soul, must have a happiness greater than this life can afford. Hence that expression of the Apostle, ‘“‘God is not ashamed to be called their God” (Heb, xi. 16). These words seem as if they did express God’s condescension, as if he would be called the God of a few patriarchs. No; the meaning of the words is this, in regard of the slenderness of their present condition, God could not with honour — what? be a God to Jacob, and suffer him to have such a wandering life y He mi^Jit be ashamed to be their God, if he had not better things to bestow upon him; but “he hath prepared for them a city,” a heavenly kingdom: not only given them that which they enjoyed in houses, their flocks and herds which were multiplied; these were slender things to take up thg whole significancy of that expression, “I will be their God;” but now God “is not ashamed to be called their God;” that is, God can with honour and without shame take that title upon him; for he hath everlasting happi. ness in the world to come, to bestow upon them. Thus whatever God is, hath, or can do, is thme. Look, as the Apostle saith, that, when Goc

VOL. I, 2 Q had no greater thing to swear by, he swore by himself (Hcb. vi. 13); so we may say, whi-n he had no greater thing to bestow upon his people, he gives and bestows himself; as fully and wholly made over himself to every believing soul, so that they have as full a plea and sure right to God as any man hath to his patrimony to which he was born. ‘I will act answerably, becoming an infinite power and goodness, for thy good.’ this is the significancy of that ample and glorious expression which God useth in the covenant of grace. As when a covenant was made between the king of Israel and the king of Judah, the tenour of it was, “My people as thy people, my horses as thy horses” (1 Kings xxii. 4); so whatever is God“s is ours for our benefit, and what is ours is God’s for his service. Mark, God not only saith, I will be yours; but, be a God; that is, I will act like a God. In pardon of sin:” I will not return to destroy Ephraim; for I am God, and not man “(Hos. xi. 9). He will not pardon as a man, but as a God. Man’s patience is soon spent and soon tired, ‘What I seven times a day forgive my brother?’ but he will pardon as a God. And so when he sanctities, he will sanctify as a God: ‘• His divine power hath given unto us all things that pertain unto life and godliness ‘’ (2 Peter i. 4). And so in defence and maintenance (which is part of the covenant), ‘I will feed, maintain, protect thee as a God;’ that is, not as one that is to be limited in the course of second causes. AVhen he pleases, he can give us water, not only out of the fountain, but out of the rock. ‘When there is nothing visible to supply and maintain you, then I will be a God;’ then he will glorify us like a God, like an infinite and eternal power. For, as God is an infinite God, so he gives us a far more exceeding weight of glory; and as an eternal God, he gives us an eteinal weight of glory (2 Cor. iv. 17). The glory he bestows upon us suits with the intiniteness and eternity of his essence. As it is said of Araunah, that was of the royal extraction of the Jebusites, he gave like a king to a king, worthy of his blood and descent, he had a generous mind; so God will give like a God; therefore he not only saith, * I will be thine;’ but, ‘be thy God.” You think it much when 3’ou view a large compass, and can look abroad and say, ‘AH this is mine;’ but one that hath chose God for his portion, hath nmch more to say, ‘God is mine.’

3rdly, That which a man would make his portion if he were free to choose, it should be a proper and suitable good, our own good. The heart of man aims at not only bonnm, good in common, but also bonum coni/ruuin, a suitable, fitting good. Eveiy element moveth to its own place, and every living creatine desires food proper to itself: so man is not only carried to good, but good that suits to his capacity and necessity. The soul, being a spirit, must have a spiritual good. Indeed, as it acts in the body, and accommodates itself with the necessities of the body, and seeks the good of the body, so it may be carried out to honours, pleasures, and profits; for these are the conveniences of the bodily life; but, as it is a spirit, and can live apart from the body, it nuist have something above these, a spiritual object; and, as it is inunortal, it must have an immortal good. Now, for a si)iritual, immortal good do we grope and feel about, until we find it; and then there is a great deal of satisfaction: “That they should seek the Lord, if haply they might feel after him, and find him” (Acts xvii. 27). So we are groping and feeling about, as the blind Sodomites did for Lot’s door, for some g<M)d that may suit the capacity of our souls: we were made for God, and therefore cannot have full contentment

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without God. But I speak not now of man as man, but suppose Lira to have a new nature put into him, that carries him after satisfaction: we are made ‘• partakers of the divine nature “(2 Peter i. 4): it is called so, because it comes from God and tends to him. Now, there must be something suitable to this nature. Pleasure is when those things are enjoyed that suit with us, when the object and the faculty are suited, when every appetite hath a fit diet to feed upon; then a marvellous deal of pleasure and contentment results from thence: ‘• They that are after the flesh, do mind the things of the flesh; but they that are after the Spirit, the things of the Spirit” (Rom. viii. 5): all things seek a suitable eood. Now. they that are after the Spirit, that have a new, spiritual, divine nature put into them, renewed souls, they must have an object proper; and therefore must have something above the concernments of the body, and above the fleshly nature; for everything deUghts in that which is suitable, as a fish in the stream, and an ox to Uck up the grass; and man must have a suitable good, as a rational bein?; but, as a spiritual beinff, must have another good. Grace restores us to the inclinations of nature when it was innocent; therefore, the soul that came from God must centre in God, and it cannot be quiet without him.

4thly, That which a man would make his portion, it must be sufficient to supply all his wants, that he may have enough to live upon. Now, saith the Lord, I am God all-sufficient (Gen. xvii. 1); sufficient for the necessities of this life and that which is to come. He is the fountain of all blessings, spiritual, temporal, eternal; not only their power for ever, but their portion for ever, satisfied with him now and in the life to come: ‘• Thou art my refuge and my portion in the laud of the livins“’ (Psalm cxlii. 5). They expect all from him, not only peac« and riffhteousuess, grace and glory; but food, maintenance, defence, to bear them out in his work. The creature is but God”s instrument, or as an empty pipe, unless God flow in by it. If God help them not, the creature cannot help them. These are streams that have water only so long as the spring fills them. Well then, here is a portion that is every way sufficient. All other portions are accompanied with a want; but this alone sufficeth all. Some thmgs give health, wealth, oh I but not peace. Some things give peace, but not honour; but God is all to us, health, wealth, peace, honour, grace, and gloiy: ‘“All things are yours, and ye are Christ’s, and Christ is God”s,” so runs the Christian chai-ter. There is omne honum in summo hojio, all things in the chiefest good. So, “He that overcometh shall inherit all things:” how so? for “I will be his God ‘’ (Rev. xxi. 7). He that hath God, hath him that hath power and. command of all things, and therefore shall inherit all things; for “I will be his God.” And that is the reason of the Apostle’s riddle: ‘• As having nothing, and yet possessing all things” (2 Cor. vi. 10); that is, all things in God, when they have nothing in the creature. Many times they are kept bare and low; but God carries the purse for them: all things are at his disposal: and we are more bare and low. that we may be sensible of the stranse supplies of his providence. Alas! without him, in the midst of our sufficiencies we may be in straits.

othly. That a man would choose that for his portion wherein he may be contented, satisfied, and sit down as having enough. Now, this is only in God. “WTien we choose other things for our portion, still our sore runs upon us: there are some crannies and vacuities of soul that are to be filled up:

2 o 2 if we covild satisfy our affections, we cannot satisfy our consciences. Nothincr ean content the desires of the soul but God himself: other things may busy us. and vex us, l)ut cannot satisfy us: All is vanity and vexation of spirit.’’ If a man would make a critical search as Solomon did; he set himself to see what pleasures an<l honours would do to content the heart of man, and what riches and learning; would do; he had a large estate and heart, and so was in a capacity to try all thinis, to see if he could extract satisfaction from them; yet he concludes, “All is vanity and vexation of spirit.” Whosoever will follow this course, will come home with disappointment. But in this portion there is contentment: we need no more but Ciod, and there is nothing besides him worth our desire. Necessities that are not supplied by him, are but fancies: it is want of grace, if we want anything else when we have (iod for our portion: “From m<n of the world, which have their portion in this life, and whose belly thou tillest with thy hid treasure“’ (Psalm xvii. 14). A carnal man’s happiness is patched up with a great many creatures: they must have dainty fare, costly apparel, this and that; and still their sore runs upon them: they have a fulness of all things, and yet they are not tilled. But now, saith David, ‘’ As for me, I will behold thy face in righteousness: I shall be satisfied, when I awake, with thy likeness.” Though God do not make out himself in that latitude and fulness as he will hereafter, yet, at present, to have communion with God is enough: “I shall be satisfied.” There are some desires that are working after Ciod, but they will be filled hereafter. It is true we are not now perfect; but that is no fault of oin* portion, but the defect of our capacity. Though we have not that fulness that we shall have hereafter, yet we have it initially. Here we have the first fruits, have it virtually, hope and look for it; there is something begun in the soul that will increase towards this satisfaction: certainly this is a portion that can alone be possessed with content. God is satisfied with himself, and sufhcit-nt to his own happiness; therefore, surely, there is enough in him to fill the creature. That which fills an ocean, will fill a bucket; that which will fill a gallon, will fill a pint; those revenues that will defray an emperor’s exi)enses, are enough for a beggar or poor man: so, when the Lord himself is satisfied with himself, and it is his hapiiincss to enjoy himself, there needs no more, there is enough in CJod to satisfy. If our desires run out after other things, they are desires not to be satisfied, but to be mortified. If we hunger after other contentments, they are like feverish desires, not to be satisfied, but to be abated in the soul; for he that fills all things, hath enough to fill up our hearts.

Gthly, Complacency and delight. That which a man would take pleasure in, there where he may have abundant matter of rejoicing and delight, this a man wouhl choose for his portion. Now, in God he hath the truest and sincerest delight. This is matter of rejoicing; as David saith, “The Lord is my portion;’ what then? “I have a goodly heritage” (Psalm xvi, 7): here is that which will revive and refresh my heart enough. There is no rejoicing that is sincere, but this. As the discomforts of the new creature an- more real than all other discomforts, and pierce deeper (‘’ A wounded spirit who can bear?”); so the joys of the new creature, none go so deep: “Thou hast jnit ijladness in my heart, more, iitc.” ^Psahn iv. 7). Others do but tickle the senses, a little refresh the outward man, please the more brutish j)art; but this, the heart. And this is such a joy as can be better felt than uttered: it in ‘• unspeakable” (I Peter i. 8), and none can Icnow the strength and sweetness of it till it be felt: a stranger cannot conceive it, “doth not intermeddle ^Yith his joy” (Prov. xiv. 10). One drop of this is more than an ocean of carnal pleasure. When we. have other things without God, we can never be serious. Take the merriest blades in the world, and dig them to the bottom; still there is something of sadness and remorse that doth sour all their content: conscience is secretly repining, and ready to embitter their joy. Though men strive to bear it down, yet it is ever returning upon them; therefore, they cannot be truly cheerful. The most jolly sinners have their pangs, that take off the edge of their bravery. Carnal rejoicing makes a great noise, like thorns under a pot; but it is but a blaze, and gone. But this is a solid joy and comfort, wherewith a man may look death in the face with cheerfulness, and think of the world to come and not be sad. Alas! a little thing puts the merriest sinner into the stocks of conscience. He that makes it his business to add one pleasure to another, and spend his days in vanity, how soon is his mirth removed! Therefore, if a man would choose a portion to have joy at the highest rate, he should choose God for his portion.

Secondly, How comes a godly man to look upon God under this notion, that no less will content him but God himself? Why, he hath another apprehension, and another manner of heart to close with him, than carnal men: his understanding is enlightened, and his heart inclined by grace.

1st, He sees more into the worth of spiritual and heavenly things. He hath faith, which is the evidence of thins-s not seen, of things that do not lie under the judgment of sense and present reason. He can spy tlungs imder a veil; and his eyes are open to see what is “the riches of the glory of his inheritance in the saints” (Eph. i. 17, 18); and therefore he is convinced of the fulness and sufficiency that is in God, and the emptiness and straitness that is in the creature: God hath given him counsel, his reins instruct him (Psalm xvi. 7). All, by nature, are blind, ignorant, apt to dote upon the creature; but, by grace, their eyes are opened, that they have another manner of discerning, that they do not see things only by discourse but their hearts are affected. Others may discourse, but they have not this divine light and spiritual understanding, by which spiritual things may be discerned; as matters of opinion they may, but not as matters of choice. A carnal man may argue out with reason the worth and excellency of God; but he hath not a refined apprehension and persuasive counsel, which is in God’s people.

2ndly, Their hearts are inclined to choose him for their portion. They do not only see an alluring worth in the object; but there is an attracting virtue, by which the heart is drawn in to God: “No man can come to me, except the Father which hath sent me draw him” (John vi. 44). The great article of the covenant of grace is to take God for om* God. Now, all the articles of the new covenant are not only precepts, but promises. The conditions q/ihe covenant are conditions /^^ the covenant: God gives what he requires. And therefore, as the great article of the covenant is to take God for our God, so the great blessing of the covenant is to have a new heart, or a new placing of our desires and affections. Sin lieth in a conversion from God to the creature; grace in turning us to God again. The change is mainly seen in fixing our chiefest good and our last end. God gives his people a heart to close with him, and accept of him as their poi’- tion; to fix upon him as their chiefest good, and their last end.

Use I. — To reprove them that do not take God for their portion.

566 SEnMONs on psalm cxix.

Godly men must have God himself: they prefer him above all, and saving grace above other benefits (Psalm iv. 6, 7). There are the dispositions of the godly and the carnal: the “many”’ say, “Who will show us any good?” but, “Lord, lift thou up the light of thy countenance upon ?/s.” A carnal man is for good in common, any good, but not for the light of God’s countenance: nothing will satisfy the saints but the light of God’s countenance: they prefer him abo e his gifts; and, among his gifts, they ])r(‘fer saving graces and renewing mercies, such as begin and confirm them in their union with God in (‘hrist. But carnal men go no further than the world: they choose not God, but his gifts; and among these, not the best, but the common sort; such as suit with the appetite of the fleshly nature, and the more brutish part of these, riches, pleasures, and honours; and these, too, not as coming from God, but as coming to them by chance. They not only say, good in general; but, “^Yho will show us any good?’’ As they look after uncertain blessings, so they look after an uncertain author, as they fall out in the course of second causes: if they have these, they bless their hearts and content themselves. To convince these men of the baseness of their choice, and make them bethink themselves, their choice is part of their punishment. There cannot be a greater punishment than that they should have what they choose; that they should be written in the earth (Jer. xvii.), they shall have this, and no more; that God should say to them, ‘Silver and gold you shall have, but in this matter no lot nor portion’ (Actsviii.). Their bellies shall be filled with hid treasure: they shall have gorgeous apparel, dainty fare, substance enough to leave to their babes; but be deprived of Heaven. It is the greatest misery that can be, to be condemned to this kind of happiness: that we should thus degrade ourselves, and sit upon the threshold when they might sit upon the throne, and lick only the dust of his footstool. But wicked men will not be sensible of this now; but one day they shall, of the misery of this their foolish choice; at death usually, “At his end shall be a fool” (Jer. xvii. II). Then his heart will rave against him: ‘O fool, madman; that thou wert not as carefid to get the favour of God, as to get this worldly pelf!’ when he must go into another world, and he is launching out into the great gulf of eternity. And in Hell they will be sensible: “Son, remember that thou in thy lifetime receivedst thy good things,“’ kc. (Luke xvi. 25). The conscience of their foolish choice is a part of their torment, when their heart shall return upon them and saj’, ‘This was because thou wouldst look after temporal tilings.’ “When snares, and brimstone, and a horrible tempest, are poured out upon them, what thoughts have they of their portion when they are cast out with the Devil and damned sj)irits! Carnal men think the difference between them and others will ever hold out when they glitter in the world. Oh! but the time is coming when death will undeceive them. And at the day of judgment they will be sensible of it, when they shall be refused as the outcasts of the world; and when the saints shall have their portion, when the Lord shall take the godly to him-Belf, receive them into his bosom, and welcome them to Heaven, and call them to his right hand; and they shall be banished out of his i)resence with a, “Depart, ye cursed;” when they shall become the loatiiiiig of God, the scorn of angels and blessed spirits; when it shall be said, as in Psahn lii. 7, “Lo, this is the man that made not (Jod his strength; but trusted in the abundance of his riches, and strengthened himself in his wickedness.” C)h! then, how will conscience

return upon the wretchedness and folly of their hearts, and be exercised upon it! This will lex and gall them in Hell, with anxious thoughts of it, to all eternity. As, by the fire that never shall be quenched, is signified the wrath of God; so, by the worm that never dies, the violent working of conscience upon the folly of choosing perishing vanities.

Use il. — It exhorts us to this necessary duty, to choose God for our portion. It is not a slight thing, but that upon which your eternal happiness doth depend. It is the fundamental article of the covenant of grace; and the question God puts to you is, whether you will choose him for your portion; therefore he begins the commandments with this, “Thou shalt have no other gods before me.” God is not your God, unless he be set uppermost in your souls: he cannot be your portion, unless he be your cbiefest good. There is no possibility of entering into covenant with God, unless you subscribe to this main article. Again, as it is a very necessary work, so it is an evidence and fruit of God“s election; if a man would come to know the thoughts of God concerning him before all the world, what his destiny is. God’s election or choosing of you is manifested by your election or your choosing of God; for all God’s works leave an impression upon the creature: he chooseth us that we might choose him: ‘I will say you are my people, and you shall say I am your God.’ Again, you must have something for your portion. There is no man hath a sufficiency in himself. The soul is like a sponge, always thirsting, and seeking of something from without to be filled; a chaos of desires, Man was made to live in dependence. Now, of all portions in the world, there is none worth the having, but God himself; nothing else can make you completely blessed, and satisfy all the necessities, and all the capacities, of soul and body. When you have outward things, what have you for your conscience? If these things could fill up your affections, they bear no proportion with conscience: your sore will run upon you, and your inward griefs will not be cured. But this is such a portion, that, besides internal grace, there shall be a competent measure of outward things: God will provide for you, “The Lord is my shepherd:” what then? “I shall not want” (Psalm xxiii. 1). This interest will give you temporal things, and the comforts of this life: so that you have the fountain of all other mercies. While others do but drink of the streams, and of streams where they are muddy, where they partake of the soil through which they run, you go to the clear fountain. Alas! others do but pluck the leaves and flowers; but you have the fruits and very root itself, the perpetual fountain and well-spring of comfort, and root of all the blessedness the heart can wish for. Again, all other comforts grow upon this interest; and, when all other things are lost, this can supply you again. All worldly things, when we have them, yet they have not a root; but you have the root; so that, when other things fail, this will yield you all manner of supplies. Yea, this is that which seasons and makes all other things comfortable, when we have them and the love of God with them. This man of God had a kingdom, and a great deal of wealth; he was a victorious king, as we may see by his offering (1 Chron. xxix.). What cart-loads of gold and silver he offers to God, yet, in the midst of all this fulness, he saith, “Thou art my portion.” Other portions may turn to a man’s hurt, as they are occasions of sin, as they expose to envy and danger. Many a man is undone, both here and hereafter, by making the creature his portion; but never any man was undone by making God his portion. It was the end of our creation: God, passing by all other creatures, set his heart upon man. He made all things for man, and man for himself. All other things were either subject to our dominion, or created for our use; hut man as made immediately for God, for the enjoyment of God; made for himself, and for none else besides himself: we should have no rest in ourselves until we come to the enjoyment of God.

God was not refreshed from his work, he rested not, until he made man; therefore man should not rest until he comes to God. God takes us for his portion, and therefore you should take God for your portion: “For the Lord’s portion is his people” (Deut. xxxii. 9). “And the Lord shall inherit Judah his portion in the holy land, and shall choose Jerusalem again” (Zech. ii. 12). If God shall choose a company of men to be his portion, certainly it becomes them again to choose him. God is willing to communicate his goodness; therefore, why should we be satisfied with other things r He reasons with us, is angry that we will run to other things: ‘Why will you lay out your time and strength in that which will not satisfy you:” (Isa. Iv. 2.) He doth invite you to come and choose Him. He complains and takes it grievously when he offers himself in the Gospel: “Israel would none of me”’ (Psalm lxxxi. 11). Oh! shall the God that made us thus passionately offer himself to us, and shall he be refused? Let this persuade you to choose God for your portion.

Use III. — For trial. Have you chosen God for your portion? This will be seen,

1. By your endeavours to get anything of God into your hearts. No man seeketh after God, there is the great complaint. If you did choos God, you would pursue all ways and means that you might gain him, and count all things but dung for Christ, as the Apostle doth: then nothing would detain you from him, you would not be satisfied: ‘Oh! I must have God;’ and God would be followed after: “Whom have I in Heaven but thee r” (Psalm lxxiii. 25.)

2. By your prayers. What do you pray for? When you come to God, what do your hearts run upon.^ ^’hat do you seek for from God? is it God himself? To seek to God and not for God, is but a carnal design upon God: “They howl upon their beds for corn, and wine, and oil”’ (IIos. vii. 14). They are but brutish desires that terminate in other tilings, that are carried out more after them than God’s favour and grace: therefore, his favour nnist be sought in the first place.

3. By your behaviour under trouble, when other things fail: “The liOrd is my portion, saifii my soul; therefore will I hope in him” (Lam. iii. 24). When they were driven from their other portions (for that is ppoken of), when all manner of calamities did befall them. and they were cast out, and their inheritance turned to strangers; then, ‘Lord, thou art our portion.’ When you have nothing left but God, can you live upon God? and can he be all in all to you? “David encouraged himself in the Lord his God” (1 Sam. xxx. 6). When the Amalekites carried away all, yet this was his comfort, God was left still. And so, ‘’ The labour of the olive shall fail,” &cc. (Ilab. iii. 18); what then? ‘’ yet I will rejoice in the Lord, I will joy in the God of my salvation” When you can count yourself happy enough in God, Def/s nirus, ct omnia; if I have Ciod, I have all; then you have chosen God for your portion.

4. By your delight in God: “Delight thyself also in the liord; and lie shall trive thee the desires of thine heart” (Psalm xxxvii. 4). A’hen this is ihr great rejoicing of our souls, that you can tret but one beam of

God’s love and his favour darted upon your consciences, this is that which revives more than all other temporal things whatever.

5. In mourning for his absence: if your God be gone, that is the grief of your souls. God can supply the want of the creature; but no creature can supply the want of God: therefore, it is ground of trouble if he hide his face. This lamenting and mourning after a withdrawn God, is frequently spoken of in Scripture. But the great evidence lies in the words, “Thou art my portion, O Lord;” what then? “I have said that I would keep thy words.” Hence observe, —

DocTKJNE II. — Those which have chosen God for their portion, will manifest it by a fixed resolution, and strict care of obedience.

They are loath to break with God, rather break with anything else. It must needs be so, because, —

1. Holiness is a means of maintaining communion between us and God, and keeping up an interest in him as our only happiness: “If we say that we have fellowship with him, and walk in darkness, we lie and do not the truth; but, if w’ e walk in the light as he is in the light, we have fellowship one with another” (IJohni. 6). Unless there be a care to please him, certainly you do not choose him for your portion; for, if all your comfort and happiness lie in God, all your diligence and care will be to please God. God was the portion of the Levites, it is said, because they ministered before him (Num. xviii, 20). So it is true of the spiritual Levites, them that are careful to walk with God, minister before him, and keep close with him: God will be their portion. All sincere Christians are purified as the sons of Levi.

2. Because this is the only evidence. They that love God will love his word; and, if they love it, they will live by it, and square their actions accordingly. By careless walking, you blot your evidences, and so weaken your comfort.

3. Because God is your portion, therefore it should encourage us to keep his word: “I am the Almighty God: walk before me, and be thou perfect” (Gen. xvii. 1). If we have an all-sufficient portion, all our business should be to keep in with God. All warping comes from doubting of God’s all-sufficiency, as if God alone were not enovigh for us. Carnal fear, love, hope, do draw us off from God to the creature: we are afraid to lose worldly enjoyments, so break with God. Therefore, if we look upon God as all-sufficient, it will necessarily follow we should encourage ourselves to serve him.

4. If we do not keep his word, our lusts w’ill carry us forth elsewhere. There are certain corrupt principles within you, will draw you off from God to another portion: ‘” Thej’ are all estranged from me through their idols’’ (Ezek. xiv. 5). What kind of idols were these? idols of wood and stone? No, the Prophet explains them:” These men have set up their idols in their heart’’ (verse 3). Christians, a man may be an idolater in opinion, and grossly when he worships stocks and stones; and he may be an idolater spiritually and in practice. And which is most incurable of these two, think you? Certainly, the spiritual idolater. A man may easily be convinced of his false worship by reason and argument, what a brutish thing it is to worship stocks and stones, things that have no life nor can help him; but he cannot be convinced of his spiritual idolatrj’, or cured of that, but by grace. Covetousness is idolatry, because it draws off our love, fear, trust, from God and his service, to riches, and so proves a pnarc to the soul. Idolatry in our affoctions is more dangerous than gross idolatry in our opinions and outward worshij), when our affections carry us out to another good.

5. Again, out of gratitude: when God doth all for us, can we deny him anything? Dost thou love God as the chiefest good, and wilt not thou fear to offend him? Whoever chooseth CJod for his portion, will have Davids disposition: “I have said that I will keej) thy words:”’ he will he exact and punctual to keep in with God.