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small benefit in seeking it. Wrestling for it exercises and increases grace, prepares the soul for receiving it, and enhances its value when bestowed.

5. It also implies that nothing can be more preju dicial to the spiritual interest of Church members than to be scanty in the service of God. Of this many passages are a ready proof. Here they kept back the tithes, and had famine instead of plenty, and a curse, and not a blessing. In the prophecy of Haggai we are told that their own houses were ceiled, strong, warm, and elegant; while the Lord's house was in ruin. On this account the seed was in the barn while it might have been in the blade. They sowed much, but reaped little; and the Lord did blow on the little which they brought home. The heaven over them was stayed from dew, and the earth from her fruit. God's blessing, as set before us in his promises, may be compared to the fat kine and years of plenty; and our scanty services to the lean kine and years of famine which devoured them. In general it will be found true respecting religious duties, that he who soweth sparingly shall reap sparingly. To very many are these words applicable, "Ye receive not because ye ask not; and hitherto ye have asked nothing." Some cannot find time for the evening and morning sacrifices; and others find not an heart.. The same may be said concerning hearing and reading the Lord's word, self-examination, and many other duties. The attainments of many are small, compared with what they might and should be; and this provokes God to send leanness to their souls. There

are a number of spiritual sluggards whose gardens are filled with weeds. The hand of the diligent alone maketh rich.

There are two rules about our conduct in God's service. The one is, According to your faith be it unto you, and faith will never grudge time or endeavour. The other is, With the same measure that ye mete withal, it shall be measured unto you again. If we satisfy ourselves with scanty measure in our application to God, how ean we expect any thing but. scanty returns? But in our religious duties, if we have good measure, pressed down, shaken together, and running over, we may expect gracious returns in the same proportion. By this we do not design to limit the Lord's sovereignty, or the riches of his grace, or to make our conduct the measure of his; but only to point out the usual way in which believers may expect large supplies of grace. When we ask frequently and fervently, his grace alone inclines and enables us and as we serve him only with his own, so in bestowing more grace, and answering our cries, he only crowns that which he has already given and drawn into exercise.

6. It implies that God will not disregard the diligent conscientious performance of duty, but will crown it with success. All the tithes brought into the storehouse below, will open the windows of heaven above, and draw down the blessing. This text would be unmeaning on any other supposition. In all time past a single instance cannot be adduced, where God has been inattentive to the fervent cries of his people. All the saints stand as a cloud of witnesses

in proof of the contrary. As long as Abraham prayed for Sodom he was heard; and when Israel's cause seemed most desperate, Moses interceded successfully. Every saint has said with David, Psal. xxxiv. 6, "This poor man cried, and the Lord heard him, and saved him out of all his troubles :" or with Paul, 2 Cor. xii. 8, 9, "I besought the Lord thrice;" and if God did not grant the blessing that was sought, he compensated the want by saying, "My grace is sufficient for thee."

As God has crowned the conscientious performance of duty in all time past, we may be sure he will do it in every future period. If God should at any time neglect the prayers and services of his people, it would be attended with the worst effects: besides the failure of his promise, it would lead us into an endless labyrinth, for if he were not to be found in the way of duty, we could never know where to find him.

The afflicted believer objects, and says, this bears hard upon me: if the Lord always listens to the cries of true believers, I fear I am not one of them: I have prayed much, and sought him fervently; I have waited long at the throne of grace for a blessing which I greatly need; but he has been silent to my prayer, I am near to halt, and my cry is, How long, O Lord!

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We would answer, are you certain that God has not heard you? If you have not got the very blessing which you prayed for, has he not bestowed some others? Has he not strengthened with strength

you

in the inner man? Wait on him who waits to be

gracious. If the vision tarry, wait for it; and at evening time it will be light. However long God may seem to be silent, the dejected saint ought to wait on him, laying down this as an infallible conclusion, Heaven and earth may pass away, but God's word shall be fulfilled.

In the last place, it implies that a promising God delights to be put to his word and proved by it. He says, Bring ye all the tithes into the storehouse and prove me. A faithless person cannot endure to be proved by his word; but nothing is more acceptable to him who has faithfulness for the girdle of his loins, than when his people prove him by faith, wrestling that he would do as he has said. Jacob proved God, and put his word to the trial when his angry brother came against him. He applied to him as the God of his fathers Abraham and Isaac, and put him in mind of the injunction to return to his own country and kindred, and the promise that he would deal well with him. He acknowledged his unworthiness, but insisted for deliverance, because God said, I will surely do thee good, and make thy seed as the sand of the sea which cannot be numbered. Moses also proved God about the great promise of bringing Israel into Canaan. Often Israel rebelled against God and provoked him. He threatened to destroy them; but Moses said, What will become of thy promise? He urged every argument for the accomplishment; and God was as good as his word. David too proved him about giving him the kingdom. This promise often seemed to fail, but after a variety of striking events was punctually fulfilled. Though

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sometimes David was about to stagger, in general he proved God, and rested on the word he had spoken in his holiness. All the saints prove God, saying, Remember the word upon which thou hast caused us to hope. The straits to which Jacob and David were reduced are a proper emblem of the inward fightings of the Lord's people in the Christian warfare. The opposing rage of Esau and Saul fall far short of the malicious cruelty, and destructive cunning of the great adversary who goes about seeking whom he may devour. Through his temptations and the power of unbelief the saints are often reduced to their wits' end. Nothing then remains but to look again to God's holy temple, and prove his promise. This exercise is best understood by the believer when all refuge fails, and only the bare word of promise remains as ground of hope. In this situation, when the saint grasps the promise, and proves the Divine veracity, he eminently glorifies the Divine perfections, especially that power which can accomplish the word and surmount every difficulty, and that faithfulness which actually will do it.

II. We proceed to show what it is to bring all the tithes into God's house.

1. In order to this we must be there ourselves, As far as possible it was the duty of Israel to bring the tithes, and not send them. The spiritual services meant by the tithes, like the widow's mites, derive their value not so much from the quantity, as the person, and the manner in which he performs them.

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