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In the former passage, the word is always understood to be very expressive; and in the latter, it implies, not merely that they did contribute, but that they contributed with cheerfulness and delight. And, is it not a most encouraging idea that the Lord has not only purposed to save his people, but that their salvation is that on which his heart is set, and in which he has great delight?* How beautiful and gracious the words, "The Lord thy God in the midst of thee is mighty; he will save, he will rejoice over thee with joy; he will rest in his love; he will joy over thee with singing!"

As to the application of this blessed truth, in the way of a reason against fear in Christ's people—it is very obvious. If he has not only already bestowed on them such spiritual blessings, but has graciously determined to bestow on them the kingdom of heaven; then, they need not fear that he will neglect them, in the meantime, in his providence; nor, need they fear that any thing will occur to separate them from his love: for, surely, the bestowing of the kingdom of heaven presupposes the continuance of all the grace which is necessary to prepare and preserve them for it.

And now, what need of many words, in beseeching you to apply this verse to yourselves? If the views which it thus presents, on its very face, do not impress you, it is hardly to be supposed that any thing additional will. Do consider whether you belong to the flock of Christ, or to the herds of the world. His flock are separated from the world, they are inclosed, they hear his voice, and they follow him. If this cannot be said of you, then you are none of his. We cannot say to you, Fear not; for, on the contrary, you have every thing to fear. Perhaps you may be placed above the fear of want in this world; but you are, in the meantime, on the way to the utter want of all that is desirable, and to that state in which you will not be able to obtain " a drop of water to cool your tongue." Do not flatter yourselves that your number will secure your impunity; for, "though hand join in hand, the wicked shall not be unpunished." If you do not place yourselves now, and if you are not found at the last day, under the guidance and protection of the good Shepherd, you must be placed among the goats on his left hand, and driven, for ever, from his presence. By all the alarming considerations connected with that tremendous day, be persuaded no longer to keep *See Eph. i. 5; Phil. ii. 13; 2 Thess. i. 11.

at a distance from his fold, or to refuse, or neglect, to enter it. And yet, for love's sake, we rather entreat you, We entreat you who have hitherto refused to come in to the fold, and also you who are wandering from it, to contemplate, with unprejudiced minds, the captivating character of this Shepherd, and the precious privileges of his flock; and to come to him in the full persuasion, that, whatever you may have been, whatever you may have done, and wherever you have been straying, he will receive you graciously. Hear, and believe, and act on his own words, "If a man have a hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and go into the wilderness, and seek that which is gone astray? And if so be that he find it, verily I say unto you, He rejoiceth more of that sheep, than of the ninety and nine that went not astray." Let him have this joy, then, of you.

And, as for those of you who belong to Christ's flock by having been brought home to it by conversion-Fear not. Nay, rejoice in your privileges and prospects; go your way forth by the footsteps of the flock, continue under the immediate guidance of your Shepherd, obey his voice, follow whithersoever he leads; then shall each of you be able to say, "The Lord is my Shepherd, I shall not want. He maketh me to lie down in green pastures; he leadeth me beside the still waters. He restoreth my soul; he leadeth me in the paths of righteousness, for his name's sake.”— Surely goodness and mercy shall follow me all the days of my life, and I shall dwell in the house of the Lord for

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ever.

Verse 33: "Sell that ye have, and give alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth." It is probable that this injunction was heard by many who were converted on the day of Pentecost, and that it influenced them, and others who had been converted before, to that generous conduct which is thus described: "And all that believed were together, and had all things common, and sold their possessions and goods, and parted them to all men, as every man had need." This was, doubtless, very affectionate and beautiful; and it appears to have been useful in their peculiar circumstances, occupied almost entirely, as they were, with religious duties, and many of them being far from home. Their conduct, indeed, is not now to be followed exactly as to its letter: they acted thus

of their own accord, induced by the circumstances and feelings of the day, and rather by permission, than by any express command. At the same time, the noble and disinterested principle is to be acted on by Christians, according to the necessities of the times in which they live. We are not to look on the injunction," Sell that ye have, and give alms," as giving any countenance to the idea of a man's voluntarily denuding himself of all his property, and reducing himself to poverty and beggary, as if that were in a remarkable degree acceptable to God. What more absurd, or unchristian, than the Popish toleration and encouragement of mendicant friars-lazy, useless, self-righteous, beggars? What our Lord here says is to be considered in connexion with what goes before. Instead of worldly anxiety and an undue desire to accumulate, he enjoins, not only trust in providence, but liberality to the poor. He teaches his followers, that, instead of resembling the rich fool, in laying up "all their fruits and goods" for themselves, they should sell what was not needful for themselves, in order that they might have wherewithal to assist those who were in need. And this charitable appropriation of their wealth to others, he assured them, was the true way to secure it to themselves. As to money, this would be to deposit it, not in a bag, or purse, with holes, or where it might be stolen, but safely and as to fruits and goods, this would be, not hoarding them up in barns on earth, where, in process of time, they would spoil, but depositing them in heaven, or employing them so that, as to their consequences and benefits, they would last for ever.

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We must not, for a moment, suppose that this is to teach that the charitable application of our property will be meritorious, so as to purchase heaven, or any the least favour of God; for, all we have is God's already, whether we feel it and confess it, or not; and who would ever be so foolish, any other case, as to think of purchasing any article from a man with his own money? But, God graciously promises what we never could claim as a right; and, certainly, what he promises may be depended on. Let us remember, too, that, in order to be accepted of God, our alms must flow from faith, supreme regard to the will of God, and real benevolence to man: for, it is possible to give all our goods to the poor, and yet to be destitute of charity, of true Christian love. On right principles, let us attend to the duty of liberal alms-giving, according as God has prospered us;

assured that our bounty will not be lost to ourselves, but that the words will be fulfilled to us, "He that hath pity upon the poor lendeth unto the Lord; and that which he hath given will he pay him again." "Charge them that are rich in this world," says Paul to Timothy, "that they be not high-minded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy; that they do good, that they be rich in good works, ready to distribute, willing to communicate; laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life." It was the saying of a very charitable man, on his death-bed, that what he had kept to himself he was about to leave behind him, but what he had given away he was to carry with him.*

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For," adds our Lord, in enforcing the exhortation to provide treasure in heaven, "where your treasure is, there will your heart be also." The truth of this, as a general proposition, is unquestionable. Whatever men regard as their treasure, or chief good, whether in possession, or in prospect, on that will their hearts be chiefly fixed, and by that will their conduct be chiefly determined: hence, it is of great importance that they should form a correct judgment of what they ought to esteem as their treasure, or chief good. Worldly men look on worldly possessions as their treasure, or chief good; therefore, the tenor of their thoughts, desires, conversation, and actions, has a reference to them. Where a worldly man has deposited a treasure of gold and silver, thither will he frequently repair, to see if it be all safe, and to gratify himself with the sight of it. Or, if he cannot get to see it, he will be often thinking of it. A Latin authort introduces a covetous man as expressing himself thus, "I am here; but my heart is at home, that is, with my money." But neither in possession nor prospect, does the Christian's treasure, in the highest sense of the word, or his chief good, consist in worldly things. His treasure is in the Lord God himself; it is in the possession of the blessings of God's love on earth, as connected with the prospect of his presence in heaven. Hence, he often actually betakes himself, in prayer and meditation, to his * Callidus effractâ nummos fur auferet arcâ; Mercibus extructas obruet unda rates;

Extra fortunam est quicquid donatur amicis;

Quas dederis, solas semper habebis opes.-Martial. +Plautus. "Nam ego sum hic; animus domi est, scilicet cum argento

meo."

God; and his desires, his words, his pursuits, have, on the whole, a reference to spiritual and heavenly things. "Our conversation," says the apostle, "is in heaven."

In conclusion, then, be exhorted to improve this declaration, in the way of trial, and in the way of direction. Improve it in the way of trial, or self-examination. Do you wish to know whether you have an interest in the gospel salvation, and, of course, a well-founded hope of heaven?examine and determine where your heart is; for there, be it where it may, your treasure is also. If your hearts are set, if your chief desires and pursuits terminate, on earthly things; then, you have no reason to think that you have any treasure in heaven. You are of those who "mind earthly things;" and you "have neither part nor lot in this matter." If, on the other hand, you look on all earthly possessions and concerns as only of secondary importance, and have pleasure in casting forward your thoughts on heaven's holiness; then, you have, in this, one good evidence that the treasure of gospel blessings is yours already, and that an inheritance incorruptible, and undefiled, and that fadeth not away, is reserved for you in heaven.

And then, as to direction:—let this declaration lead those of you whose hearts are set on earthly things, to perceive the folly of this, and to pray that the Lord, by his grace, would turn away your heart and eyes from viewing vanity, fix your affections on the true good, and give you, for his Son's sake, an interest in the better and enduring substance. And let it remind those of you who really have your portion in God, and your treasure in heaven, to avoid an earthly, covetous, and grovelling spirit and conduct; and habitually to direct your thoughts, desires, and actions, with a reference to that better country, in which your most valuable possessions lie. "If ye, then, be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on things above, not on things on the earth; for ye are dead, and your life is hid with Christ in God. So when Christ, who is our life, shall appear, then shall ye also appear with him in glory."

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