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nature of the case, it must be so. Having placed their affections on the world, they can enjoy no higher good. Removed from it, they have nothing left. They are morally disqualified for heaven they are alienated from all that is most essential to the happiness of heaven: they have lived only to nurture the covetousness, pride, and other selfish principles which have arrayed them against the God of heaven, and are prepared only for the revolt and rebellion of hell. It must be so also according to the principles of the divine government. For a creature endowed with an intelligent and moral nature, to prefer a selfish and worldly good to the service and favor of God, is sinful, involves guilt, and calls for a retribution in wrath. "Thus saith the Lord, Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord. For he shall be like the heath in the desert, and shall not see when good cometh; but shall inhabit the parched places in the wilderness, in a salt land and not inhabited."

In this light estimating the portion of the men of the world, we remark-1st. It is a very small portion, and this whether considered comparatively or absolutely-small manifestly when compared with the whole world-a small spot of ground-a small amount of treasure, a small store of knowledge-a small distinction of honor or sphere of influence-small also when compared with the measure of desires, for this is enlarged progressively with possession. It is a fever which, instead of being assuaged, is only inflamed by gratification, so that none are more eager of acquisition, or more dissatisfied with their condition, than those into whose bosom God pours his hid treasures. And if in this view small, how very small compared with Him in whom all fullness dwells-whom we were made to enjoy, and in whom we are freely offered an everlasting portion. It is absolutely as well as comparatively, since not all that is subject to one's command, but only that which ministers to his enjoyment, is properly his portion. "Behold," says Solomon, "that which I have seen. It is good, and comely for one to eat, and to drink, and enjoy the good of all his labor that he taketh under the sun, all the days of his life which God giveth him, for it is his portion." But how small a part of a man's possessions consists in that which he can eat, or drink, or apply in any other way to his personal enjoyment, except as it may be used by him in subservience to a better portion-his enjoyment in glorifying God, and doing good. All the rest is not his portion, but his encumbrance, and his care, perverted to the gratification of foolish and hurtful lusts, or applied by the overruling hand of God through him as a portion to others, his servants, his laborers, or his connections in society, or in business-a portion nominally less, perhaps, but often really more valuable, because conducive to a higher good, than his own.

2dly. It is an unsatisfying portion. It is unsatisfactory because it is so limited. The mind was made for the enjoyment of God-the infinite good; and cannot be satisfied with meaner things. So experience has a thousand times decided, as in the case of Solomon, after the longest trial and the best advantages. The richest confluence of worldly good, with the highest wisdom in applying it, is infinitely too limited to give rest to a mind, made after God's image, for communion with God. It is unsatisfying, also, because it is alloyed. Worldly good is not unmingled, and ordinarily those who have the greatest abundance have cares and anxieties proportionably great. The seasons mock their cherished hopes; the changes of trade break their golden dreams; the moth consumes, or rust corrupts, or wind, or hail, or fire, or rain, or floods destroy their wealth. Or if riches increase, they are increased that eat them, and they also that invade them and they who are needed to gather and secure them: and the disappointments, perplexities and losses, occasioned by the unfaithfulness, or the incompetency, or the misfortunes of those on whom they depend, or other causes innumerable, which no wisdom can foresee or prevent. Faith may cast these burdens upon the Lord: but the men of the world have no arm on which to cast them-they must themselves bear them, and the humble poor with their limited means and lighter cares, little know how oppressive these often are. But more especially unsatisfying is worldly good, because it cannot meet the wants and woes of men as sinful, dying, and accountable. "Hear this, all ye people," the word of God impressively calls: "give ear all ye inhabitants of the world: both low and high: rich and poor together. They that trust in their wealth, and boast themselves in the multitude of their riches: none of them can by any means redeem his brother, nor give to God a ransom for him, that he should live forever and not see corruption." Not all his treasure can buy off disease, or break the violence of pain or bribe away the messenger of death: or solace the pangs of separation, or heal the guilty conscience, or dispel the horrors of the tomb. It is totally inadequate for those wants compared with which all others are unworthy of an anxious thought. It leaves their possessors as it finds them, fallen, guilty, perishing, exposed daily to death and judgment, and therefore wretched, and miserable, and poor, and blind, and naked. Instead of relieving, it aggravates their real maladies. It elates them with the pride of self-sufficiency, and hides from them their real wretchedness, and so prevents their becoming truly rich, until at last their case becomes irremediable, and the disclosure of it the more tremendous and overwhelming. Surely thou didst set them in slippery places : thou castedst them down into destruction. How are they brought into desolation as in a moment. They are utterly consumed with terrors.

3dly. It is transitory. This is too obvious in view of all that has been said to need further illustration, and yet it is too important to be passed without distinct recognition.

They have their portion in this life: and what is this life? It is even a vapor which appeareth for a little time, and then vanisheth away. They themselves, however, are to exist forever: and having had their good things here, they have no more a portion forever. To-day full of anxiety on account of some unfavorable turn of affairs, or full of exultation at the success of their plans, and to-morrow overwhelmed with horrors at the notice of approaching death, with no preparation for the event, and no power of escape:-all their acquisitions to be relinquished, and remembered by them only as the price at which they sold immortal blessedness. "O Lord! deliver my soul from the wicked— from men of the world, which have their portion in this life!"

Who of us, my hearers, belong to the class that is thus described? Who of us, as distinguished from the people of God, are men of the world? Whose thoughts tend to the things of this world, and not to the things of God? Whose feelings are interested, whose desires and regrets, hopes and fears, joys and griefs are excited by worldly incidents and objects, and not by the objects and concerns of the spiritual and eternal world? Whose converse with kindred minds flows easily and naturally, as water from a fountain, out of the abundance of worldly thoughts and affections within, and not from the fullness of spiritual knowledge and experience? Whose conduct is decided by respect to the interests, opinions, customs, and friendships of the present world, and not by a regard to God the Redeemer, a judg ment to come, and the recompense of the reward?

Such naturally are we all-and it would be wonderful if many in a congregation like this were not such still-and some who hope and profess to be different. To be really no longer of the world while we are in it; to be no more governed by its spirit, conformed to its principles, or devoted to its ends; to be transformed in the renewing of our minds, to be walking by faith, to be living to God;-looking to things eternal, and setting our affections on things above, is no slight thing; and to set it down that such is our own experience if we are not conscious that it is really so, is a horrible delusion. A speculative conviction-a transient impression-a hope-a profession-a nominal and even respectable standing in the church, cannot prove that we are not of the world. "Verily, verily, I say unto you," is the word of the great Teacher, "except a man be born again he cannot see the kingdom of God." Whose experience and life prove him by this standard to be not of the world, but called out of the world? Whom will Christ acknowledge as such when the world will have passed away, and the lusts thereof? The test may seem to some of you severe; but I did not make and I cannot alter it. It is

established by the word of God; "and who may abide the day of his coming?"

Have you indeed received not the spirit of the world, but the Spirit which is of God, that ye may know the mercies that are freely given you of God? Then never envy the men of the world however God may fill their bosoms with his treasures. Rather pity them that they have so poor a portion: and the more because they refuse a better-immortal beings choosing a portion. in this life-a portion so unsatisfying, embittered with so many anxious cares and tumultuous passions; affording them so little solace under the ills of life, and leaving them comfortless to the miseries of eternity. O! let the bowels of your compassion be moved for them, however any of them, in the pride of their elevation, may scorn or tread upon you. Let the consideration of the restlessness of their lives, and the miseries of their end, subdue every feeling of resentment, and turn all repining thoughts into prayers for their repentance; and above all constrain you so to live as to convince them that you believe there is a better portion, and have made choice of it. And oh! "Ye men of the world"

-Ye hungry, starving souls,

That feed upon the wind,

And vainly strive with earthly toys
To fill the immortal mind-

I exhort you to consider these things.

My object in urging them I freely acknowledge is to make you unhappy; to make you discontented with your portion; to make you dissatisfied with yourselves-for unless you become so, in this world, you will be so most intensely and desperately in the next. Until you are utterly and absolutely dissatisfied to be men of the world, you will never be in earnest for a change. Cleaving to a portion here, you will be careless of a portion hereafter. I pray you, therefore, think of these things; and if they make you unhappy, let them put you upon seeking a happiness which they will not disturb. If there is any truth or importance in these things; if you have any concern in them; if the things which await you as accountable and immortal beings make haste, and you have any thing to do that you may secure a good part, that shall not be taken from you-a treasure in the heavens that will not fail-then I entreat you think on these things. If you find it difficult to think on them-to get deep and influential impressions of them, be the more alarmed at your state, strive the more earnestly, with the more determined purpose, and the more agonizing prayerfulness against the worldliness that is destroying you, think on these things-think on them till they have the character of realities in your minds-think on them till you feel and act in regard to them, as your reason and conscience ap

prove.

These, indeed, are not the only things that claim your earnest thoughts. Were there no other, I would not have said a word to you of them. Were there not a better portion-a portion large as your desires, and lasting as the mind, I would leave you cleaving to the world while you can enjoy it.

But, "See," is the call of God himself, "I have set before you life and death-therefore choose life that you may live." He offers himself to be your Portion, and calls upon you to choose him as such. He demands that you give him your hearts, and promises that he will be your God. He invites you to make his service your delight, and engages to make your wants his care. Though you are sinful, he calls you to his throne of grace, confessing your sins, and promises freely for Christ's sake to forgive you. Though you are blind and weak, and tempted, he bids you come to him, and he in Christ will be your wisdom, righteousness, sanctification and redemption. Will you then hesitate? Will you put your trust in this vain world, and not in the God who made and redeemed you? Will you set your affections on those things that are on the earth, and not on those things which are above, where Christ sitteth at the right hand of God? Will you turn your backs on the proffered love of the Infinite God, and the melting invitation of a bleeding Saviour, and the everlasting glories of his heavenly kingdom, that you may spend your inch of time in the lust of the fleshthe lust of the eyes and the pride of life? Oh! come this daythis hour obey the persuasive call. Come-come yield yourselves to God. Say, What have I to do any more with idols? Lord, I give myself to thee. Truly I am thy servant-I am thy servant. Thou hast loosed my bonds.

SERMON DCXXXI.

BY REV. NOAH PORTER, D.D.,

FARMINGTON, CONNECTICUT.

THE PORTION OF THE SAINTS.

"Thou art my portion, O Lord."-PSALM CXix. 57.

So said Holy David. So ought we every one to be prepared to say. To every living man God offers himself in the Gospel as his portion, and it is the highest duty as it is also the highest felicity of every one to accept the offer. To impress you with this, I would show in what sense God is the portion of his people, and how as such he is distinguished from every other portion.

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