with faith on God as Jehovah-Jireh. The Lord loves a cheerful giver, and to remove all backwardness to this duty, he sets before us the most powerful encouragement in his word. What is given for these purposes is called a lending to the Lord, who will return it with interest; a casting our bread upon the waters, with an assurance of finding it; and he has promised that every service of this kind, even to a cup of cold water, shall be rewarded. We have often seen verified, Prov. xi. 24, "There is that scattereth, and yet increaseth; and there is that withholdeth more than is meet, and it tendeth to poverty."

4. It includes a performance of every duty. The duties enjoined are either more directly to God, ourselves, or others; and none of them are to be neglected. That we may know them, we are diligently to look into the law of the Lord, which is perfect, and the only rule of faith and manners: that we may practise them, we are diligently to apply to the grace of the Gospel. The law tells us what to do, and the Gospel how to do it. The one sets duty before us, and the other grace and strength for the performance. A person can never be said to bring all the tithes into God's house while he lives in the wilful neglect of any known duty.

5. Bringing all the tithes into God's house also includes an observation of every ordinance. The Lord hath appointed various ordinances, some for gathering in sinners, others for building up his own people, all of them for the good of the body and his own glory; and none of them should be slighted.

As these are well known, they need not be named. In the observation of them it is of great importance to have an eye to the Divine authority which enjoins them, and the ends for which they are appointed. Waiting upon God in them, we should be influenced by the hope and expectation of the blessing annexed; and should consider them all as means of communion with the great Head, and designed to meeten us for the inheritance of the saints in light.

We shall only further say, that God considers keeping back the tithes as robbing himself. In any case robbery is a great sin, exposes to severe punishment, and must be aggravated in proportion to the excellency of the things taken away, and the bad effects produced. Keeping back the tithes robs God of his due, is pernicious to our own souls, and hurtful to others. As persons guilty of this crime when apprehended are punished, so God will not hold them guiltless who neglect to bring the tithes into his house. The Israelites here were punished, and such as act the same part have no reason to think that they shall escape. When the Lord's people themselves are in any measure guilty of this crime, though he pardon their sins, he will take vengeance on their inventions.

Leaving the other parts of this subject, we conclude at present by observing, that a professing people are often very guilty, and always highly favoured. It was so with the Jews. They had peculiar privileges. They were God's chosen people, and he constantly watched over them. He supplied all their necessities, and protected them against all their foes.

They were favoured with the means of grace, and enjoyed the symbols of Divine presence. Salvation was set before them. Justly did Christ say, "Salvation is of the Jews." But they were very guilty. Though they enjoyed privileges superior to every other nation, they did not improve them. Sin prevailed against light and warnings. They rejected the counsel of God contrary to conscience and conviction. They knew that the tithes should have been paid; but they withheld them. Before this, they had ample experience of the sad effects of God's anger; but they despised them. Others favoured with the Gospel too often follow the same course. The means of grace are a distinguished privilege. Suitably improved, they will produce the happiest effects. Misimproved, the event will be awful and melancholy. God has promised to be with us, while we are with him. If we forsake him, he will forsake We should endeavour to comply with the gracious call," Return unto me," and take encouragement from the comforting promise, “ and I will return unto you, saith the Lord of hosts."

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SERMON XIV.

MALACHI III. 10.

Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it.

THE blessing and all the intimations of it are from God. He contrived it in his purpose, and offers it in his promise. He wants to be importuned that he may bestow it. Fervency in seeking it is a part of the blessing, and the way to enjoy it fully. God has not only provided what we need, but complains when we do not seek it; and assures us that proving him is most acceptable, and an exercise which he has promised to bless. When any thing beneficial is withheld, it is with this view, that we may observe God's hand in keeping it back, and apply for it. Thus he says, "Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it."

Having in a former discourse endeavoured to explain the two first heads of our method, we proceed as was proposed,

III. To illustrate the exercise of proving God.

There are two parts of religion remarkably experimental-the believer's proving himself, and proving God. These are totally beyond the ken of mere nominal professors, who satisfy themselves with the exteriors of religion; and they are by far too much heart-work to be a part of the hypocrite's cloak. Even careless believers are too little acquainted with them; but the exercised (though perhaps they cannot say much concerning their attainments) are frequently employed both in proving God and themselves. These two tend to cast light on each other, and from proving ourselves we may form some idea what it is to prove God. On this we offer the following observations.

1. To prove any object is to compare it with some touchstone. When we prove ourselves, we bring our hearts and lives to the touchstone of the law, and the characters and exercises of the Lord's people, as delineated in his word. When we prove God, we bring him and his conduct to some touchstone. Here the wicked err to their own destruction. They think God such an one as themselves, and make their own sinful lusts and inclinations the touchstone. Such was the conduct of the wicked Jews when they indulged sin, and expected preservation because the temple of the Lord was among them, Jer. vii. 4.