(3.) He is infinitely good. In this portion one hath not the less because another enjoys it with him. Here is a sharing without division, a partaking without prejudice of a co-partner, for every man hatli his portion whole and entire ; it is no less to us because otiiers enjoy it too. We straiten others in worldly things so much as we are enlarged ourselves ; for these things are finite, and cannot be divided but tliey must be lessened, and therefore are not large enough. But this good is infinite, and sufficeth the whole world, and every one possesseth it entire ; as the same speech may be heard of all, yet no man heareth less because another heareth it with him ; or as the same sun shines upon 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 better ; 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 inheritance is lessened by a mul- titude of co-heirs. In outward estates many a fair stream is drawn
\' ER. 57.3 SERMONS UPON TSALM CXIX. 109
dry or runs low by being parted and dispersed in several channels; but God, that is infinite, cannot be lessened.
(4.) He is an eternal good, and so the most durable "portion : ' He is my portion for ever/ Ps. Ixxiii. 26. The good things of this life are but like flowers; they be for a season and then they wither, they are perishing and of a short continuance ; we carry 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 por- tion ; yea, at that time when mea 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 their 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.
[2.] 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 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 : Zech. xiii. 9, ' I will say. It is my people, and they shall say, The Lord is my God.' 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 the way of infinite and eternal power. And that is the reason why Christ proves the resurrection from thence : Mat. xxii. 32, ' I am the God of Abraham,^ &c.; 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 afibrd. Hence that expression of the apostle, Heb. xi. 16, ' God is not ashamed to be called their God.' These words seem as if they did express God's condescension, as it 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 ? He might be ashamed to be their God if he had not better