By the Rev. R. F. Horton, M.A., D.D., Chairman of the London Congregational Union.

Here we enter upon a truth which well repays a careful study. First, we have to seek a definite meaning to the idea that the Lord is the portion of those who trust in Him. Then we have to observe how and by whom this portion is secured.

No idea is at the first blush so definite as that of property, or at least of real property. Here is a stretch of country, accurately delimited on the ordnance map; I say of it, it is mine. I may build on it or I may till it; I may grow what I will, or what the soil allows, or I may turn it into pasture. I may sell it or give it or leave it to my heirs. So definite is the idea, that a nobleman is called after his estate—he is So-and-so of So-and-so. He belongs to the land in something of the same sense that the land belongs to him, a small human entity so identified with the big estate that he becomes great; the lord, but also the product of these thousands of acres; a man with a stake in the country, a personality realising himself in this territorial way. You look at him and you see the vast and solid domain latent in him. You find it difficult or impossible to think that he and his landless valet are in any sense equal. The valet stands for six feet of flesh and blood, and his monthly wage. The lord stands for a considerable slice of the earth's surface in fee-simple, with royalty rights over what underlies of mineral or other wealth down to the centre. It is not my desire to cast any suspicion on the value or reality of this kind of property. I do not dwell on the fact that it cannot become part of the man, nor he a part of it until he is buried in the family vault at the centre of it. I do not wish even to remember that a trifling accident to his sensitive organism puts him out of possession for ever. Rather I desire to enlarge on this perfectly definite and distinct idea, which is nowhere so absolute and unquestionable as in England. We can have no difficulty in fixing the thought of a man's estate, his property, his possessions. Now we have to transfer this clear idea to God as the inheritance or portion of the soul. "The Lord is the portion of mine inheritance."

Possibly we may all have known a person, rich or poor, who has given us much the same impression of the estate in God which lies behind him as the landed proprietor gives us of his unseen spreading acres. The person may be like the poor woman who held up to Bishop Burnet the crust, exclaiming with gratitude, "All this and Christ!" Or think of David Elginbrod, or of that more real Scottish saint, the father of David Livingstone, bequeathing to his children on his deathbed no property, but the fact that in the generations of the family preserved in memory there was no dishonourable man. Such a person as I am speaking of is far more secure and serene than the owner of large estates, seems to find far more enjoyment in the beauty and interest of even this passing world, and dwells in the perpetual contemplation of an unseen domain which cannot by any possibility be taken from him. This is the person who has made the Lord his portion, and we want to realise what it is that has happened to him, the lines which have fallen to him in pleasant places. God is real to him, as landed property is to the landowner, not limited as the estate is, suggesting always a land-hunger for the fields beyond, but definite and certain. So definite and certain, that it is possible to say, "This is my God," very much as the landowner says of his estate, "This is my land."

But God presents to him also a security of salvation and of life, of progress and of joy. He finds in God a subject of endless contemplation, and a source from which he derives all things that are necessary for this world and for a world to come. God is his occupation. The will of God is his delight. The universe presents itself to him as the works of God, history as the development of a Divine thought, man as the shadow or image of God, religion as the relation between God and man, heaven as the goal of the knowledge and love which relate God to man.

If he is a thinker, like Spinoza, all things are seen in God. If he is a poet, God Himself appears the best poet, and the real is His song. If he is a man of science, he studies everything in nature, as thinking the thoughts of God after Him.

But if he is a plain man, innocent of abstract thought, none the less his business and his pleasure, his family and his friends, all present themselves as material furnished by God in which he is to work out the Divine will, and win the Divine approval. Nothing is dissociated from God, whom he recognises everywhere, and at all times. But as God who is thus all in all to him is Light and Life and Love, the problem of his own and of the world's existence is implicitly solved for him. God is all he wants, more than all in God he finds. Every question is brought up into the presence of God; in His light he sees light. Death disappears; for God is seen, the possessor of immortality, imparting life to him who possesses God. And as God is absolute love, there can be no question that all things are working together for good to those who love Him.

This sovereign presence and power of the Divine will make earthly possessions and station and success quite indifferent. They do not lose their value; but they find their value only in relation to God and His will, so that, if only a man's ways please God, and he lives in the reconciliation and obedience to the will of God, he must be sure that he has as much earthly property, as good a station, and as great a degree of success, as God thinks good for him. If all things seem taken from him, he reflects, God is my portion, and with Him I have all things. And if all things are his, he does not feel that he possesses any more than God; the things are temporary appearances within the bounds of his inheritance, which is God; they lie latent there always, appearing or disappearing as the wisdom and love of God determine.

As this portion is distinct and tangible enough, so it is obviously both larger and more satisfying than any earthly inheritance. It leaves none of the aching hunger for things beyond. It brings all things at once, and leaves to the soul the plain and endless task of developing the inexhaustible treasures that are contained in it.

But how and by whom is this portion to be obtained? In the typical arrangement of the Jewish law it fell to an order, the tribe of Levi. In the psalm it fell to one who trusted in the Lord. That furnishes the key to the new covenant, in which all that once fell to a privileged nation, or order, or office, falls to those who believe. By faith a man becomes a child of Abraham. By faith the believer becomes a priest and a king unto God. By faith the portion of this Divine inheritance is appropriated, and may be appropriated by whosoever will!

By faith, however, we are not to understand a vague and general act of the mind, which simply assumes that it has what it desires. The faith which appropriates the Divine inheritance is specific, it is faith which is in Jesus, a recognition and a reception of Christ as the Son of God entering into the sphere of human life in order to give to men God as their portion. "He that heareth My word, and believeth in Him that sent Me," said Jesus, "hath everlasting life." By faith in Jesus each of us inherits what was promised to Abraham, to Israel, to David, to Levi. Jesus has said that He will not cast out any that come to Him; and that who comes to Him comes to God. Now it is certainly remarkable—considering the universal desire for property, for real property, for lasting and inalienable property, and considering the definiteness and certainty of the possession of God, and the universality of the offer to every human being—that comparatively few persons exert themselves to become possessed of God, or bestow anything like the same energy and eagerness of endeavour on securing God as their portion which men show in the acquisition of a great earthly property. It is this remarkable fact to which Jesus alludes when He says that many are called but few are chosen, or that many walk in the broad way which leads to destruction, but few will come to Him that He may give them life.

But the Divine method of thus putting the great possession within the choice and reach of all, but forcing it on none, is in strict analogy with God's way of offering all other boons to men. The kingdom of Nature lies in the same way open for all who will exert themselves and take possession. The endless interest of the almost infinite variety of species is an open door which any investigator may enter. The bewitching beauty of sun and stars, of drifting cloud and summer skies, of all the changes of the earth and of the sea, is accessible to all, but it must be owned that only a few avail themselves of the opportunity. It seems to be the same with all the gifts of God, Who makes the sun to shine on the good and the evil alike. And thus His own being as the portion and inheritance of the soul is proffered—like the wonder and beauty of His creation—to all who will take and go in to possess it. It stretches away like the land of promise, a pleasant land flowing with milk and honey, a land of broad views and of fruitful fields, of vineyards and oliveyards, and of far distances, luminous in the fresh glory of sunrise, hazy with softened charm in the hot noon, transformed under the evening sky of crimson and gold at sunset, a land which one would have thought all might desire to possess; but, like the promised land, it is treated with scorn by those who will not believe (Ps. cvi. 24). To them the flesh-pots of Egypt are pleasanter; the very dearth and dreariness of the desert are preferred before it. A thousand excuses, imaginary fears, and obstinate depreciations are cited to evade the efforts of conquest. And this great inheritance, the portion of the human soul, God, remains unpossessed except by a handful of enterprising souls.

It should, however, be frankly acknowledged that entering into possession of this inheritance is by no means the matter of a single moment. We annex our property field by field and province by province. By searching we do not find out God unto perfection, though every further search gives us a greater joy and hope in the prosecution of it.

It is for want of this vigorous entrance into the possession that many have professed themselves disappointed with God as their portion. They have left their property unexplored and unrealised. They have neglected to pray—and prayer is the onward march into the promised land, the exercise by which the being and fulness of God are appropriated. They have forgotten to worship, and worship is the relish of possession, the discovery by gratitude and praise of what is given and what God still has to give. They have omitted the self-discipline by which the will is kept in harmony with God, and the thoughts and purposes of God take possession of the soul; and yet it is only by this kind of sustained discipline that one can have any feeling of apprehension, and progressive discovery, of God. They have forsaken the assembling of themselves together for worship, which is the forming of the host of invasion. They have ceased to study the Word, which is the chart of the land, showing all the approaches, the fastnesses to be taken, and the heights to be won. Or they have given up those good works of charity and helpfulness, the love of men, the love of souls, which are the very footsteps by which we come into the possession of God. It is this which explains the common discontent about that rich portion—God Himself—offered to the soul. The good land has only been surveyed for a moment from Pisgah; faith has flashed out as an intuition, or as a vision; but the actual and determined conquest of piece by piece, to which faith is intended to lead, has been overlooked. There are multitudes of persons who seemed to choose God as their portion in moments of religious excitement and apparent decision, but never arose to enter into possession; and they remain, in consequence, disinherited.

But this leads us to a last point which has to be observed. For one cause or another—the one just named is probably the most common—men conceive a discontent with their inheritance in God, and seek to supplement it with possessions which are regarded as more tangible and immediate. This was apparently what occurred with the priests, the Levites. Originally, as we saw in the Deuteronomic code, they were content with the Lord as their inheritance, and were fed with the meat which came from the offerings of the altar. But in a later code we find the Levites claiming cities to dwell in. There were to be forty-eight cities in all, given by the other tribes, cities of considerable size, with their corn lands and meadows (the suburbs) extending 2,000 cubits, or between a half and three-quarters of a mile, on all sides of the city; these were to be the possession of the Levites. And though six of the cities were to serve a certain religious purpose as asylums of refuge for the shedders of blood, the whole forty-eight were to be the landed property of the priests, the Levites. These forty-eight domains constituted a territory scattered throughout the tribes, as solid, and almost as bulky, as the possessions of Dan, or Asher, or Naphtali. But when we come to the book of Ezekiel, this real property of the disinherited tribe is found to be increased and consolidated; a vast district, 25,000 reeds long by 25,000 reeds broad, was to form the oblation assigned to the priests; this would be quite as large as the territory of any except the largest tribes (Ezek. xlviii. 8-30). And thus gradually, they who were to have no inheritance in the land, because the Lord Himself was their inheritance, laid claim to as large an inheritance as the rest of their brethren had.

That is a process to which the whole history of Christianity presents a series of parallels. We begin in God, in faith, in heavenly realities; we decline upon the world, and sight, and the fleeting shows of the earth.

When we have got God for our portion and inheritance, we insensibly slip away, and fix our attention on things below. We would make the security of God doubly sure, by having earthly property as well; we would depend upon God, and yet lean on an arm of flesh; we would have our treasures in heaven—for heaven when we get there; but our hoard on earth—for earth while we are here.

Poor human nature! This is our delusion. The two portions cannot be ours. If God is our inheritance, He must be all in all to us. If He gives us Christ, He freely with Him gives us all things. "All this and Christ!"—yes, but in the sense that God in Christ is everything. Never can it mean that our inheritance is partly God and partly this world, that we lean, one arm on Him and the other on uncertain earthly riches.

Therefore the choice lies before us all. Can we choose Him as our portion, can we pray and trust Him to maintain our lot? Can we renounce the arm of flesh as weakness and vanity, can we disregard the alluring securities of what is considered here real property? If so we may have real property indeed: God will be ours, an inexhaustible mine of life and love, of interest and beauty, of peace and joy.