world as the portion in which his soul delighted, but now he renounces it as sincerely as he ever loved it —
[He does not indeed treat it with stoical indifference. He knows that wealth and honour are capable of important uses, and that, if God bestow them, they may be richly enjoyedf. But he is weU assured that they are not a satisfying portion : he is persuaded that our cares increase with our pos- sessions8, and that Solomon's testimony respecting the world is true11.]
God is the one object of his choice — [Before his conversion he could think as lightly of God as others1, but grace has altogether changed his sentiments and desires. God appears to him now exceeding great and glorious. The love of God in sending his own Son to die for us has made an indelible impression on his mind. Since the Chris- tian has been enabled to see this mystery, all created beauties have vanished as the stars before the sun. There is nothing " on earth" which, in his eyes, can stand for one moment in competition with his incarnate God. The pleasures, riches, and honours of the world seem lighter than vanity : by the cross of Christ he is utterly crucified to them allk. Without the Saviour's presence there would be nothing desirable even " in heaven" itself; the glorified saints and angels would have nothing to attract the soul, nor would the bright regions in which they dwell, be any better than darkness itself. Created glory would be utterly extinguished, if the Sun of righteous- ness were withdrawn1. The Christian has all in God; with- out him nothing.] »
Nor is this an exaggerated description of the Christian's character —
[The children of God in all ages have been of one mind in these respects. Though their attainments have been dif- ferent, their aims have been the same. David frequently expresses, in yet stronger terms, his desires after God"1, and declares that he coveted nothing so much as the divine pre- sence". St. Paul had as much to glory in as any man what- ever, yet he despised it all as dung for the excellency of the knowledge of Christ0. Nor were these views peculiar to these distinguished servants of God, they were common to all the saints in the days of oldp; nor is there a true Christian now, who, if interrogated respecting true happiness, would not reply in the language of the Psalmist °-.]
f 1 Tim. vi. 17. 8 Eccl. v. 11. h Eccl. ii. 11.
1 Job xxi. 15. k Gal. vi. 14. J Rev. xxi. 23.
m Ps. xlii. 1, 2. and Ixiii. 1, 2. n Ps. xxvii. 4.
0 Phil. iii. 7, 8. p Isai. xxvi. 8, 9. i Ps. iv. 6.
C26.] the christian's choice. 17
However enthusiastic such a choice may be thought by a blind and sensual world, it is perfectly rational and wise —
II. The reasons of it —
Whatever men choose, they invariably choose it under the idea of good. Now there is no created good that can be at all compared with God :
1. He is an ever-present portion —
[We may possess many things, yet not have them with us in the time of necessity ; yea, we may be utterly deprived of them by fraud or violence : but God is every where present to afford us help : though we be immured in a dungeon, he can visit us ; nor can any human power intercept his gracious communications. This was a reflection peculiarly grateful to the Psalmist r, and, doubtless, was an important ground on which he fixed his choice s.]
2. He is an all-sufficient portion —
[A man may enjoy all which this world can bestow, but what can it avail him while racked with excruciating pains ? What relief can it afford him under the agonies of a guilty con- science? Or what can it do to appease the fears of death? But there is no situation Avherein God is not a suitable por- tion. In the possession of earthly blessings, his presence will greatly enhance our enjoyment of them. In the absence of all temporal comforts, with him we can feel no want*. A view of him as our friend will allay every fear, and assuage every pain ; nor, having him, can we want any other thing that is goodu.]