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nourished those only who gathered it for their daily use: and, if the poor will avail themselves of the bounty scattered in our fields, they must go out and gather it. Were all the harvest left upon the field, it would benefit none, unless it were reaped and appropriated to our use: so all the promises of salvation will have been given to us in vain, if we do not exert ourselves, from day to day, to appropriate them to ourselves, for our own personal benefit. But, if we will “ labour thus for the meat that endureth unto eternal life, the Son of Man will give it us” according to the utmost extent of our necessities. Then shall we gather all the blessings, both of grace and glory; for no one of which have we any other claim, than as gratuitous largesses, bestowed by the Lord of the harvest on his necessitous and dependent vassals.]
And can we have any stronger argument than this for liberality to the poor?
[Methinks, "the stranger, the fatherless, and the widow, " should be made to share our temporal blessings, when we are so richly and gratuitously nourished with those which are spiritual and eternal. We are taught to “love one another, as Christ has loved use." And when St. Paul was urging the Corinthian Church to liberality, he could find no stronger argument than this; “Ye know the grace of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich?” Say, Brethren, whether this consideration be not amply sufficient to animate us to the most enlarged liberality for his sake? Yes, truly; instead of grudging to others the remnants of our harvest, we should be ready to say with Zacchæus, “ Behold, Lord, the half of my goods I give to the poor.” Indeed, even for our own sakes we might practise this divine lesson: for “ if we give to the poor, we lend to the Lord; and whatsoever we lay out, he will pay us again." In truth, to "honour the Lord with our substance, and with the first-fruits of all our increase, is the way, the surest way, to fill our barns with plenty, and to make our presses burst out with new wine h." But I rather dwell on the other motive only; because the “ love of Christ," if duly felt in our hearts," will constrain us” to every possible exercise of love to him, and to the poor for his sake!.] Let me now, then, ADDRESS you all
1. As Gleaners, avail yourselves of your privilege
[I say again, the whole field is open before you : and, as God's servant, I have been commissioned to “scatter handfuls
8 Luke xix. 8.
Eph. v. 2. h Prov. ü. 9, 10.
12 Cor. viii. 9.
for you,” that you may not labour in vain : yea, I have invited you to “come, even amongst the sheaves;" and, so far from
reproaching you” for your boldness, have encouraged you k by the strongest assurances of the unbounded liberality of my Divine Master. Bear in mind, that you are gleaners. You must indeed labour with diligence : but the whole that you gather is a gift: you never raised by your own personal labour one single grain of what you gather: all your labour consists in gathering up what the Great Proprietor, your Lord and Saviour, has strewed for you. Whilst you, then, have all the benefit, , let him have all the glory.]
2. As Proprietors, perform the duty that is here enjoined you
[Cultivate, every one of you, a spirit of liberality. Let “the stranger” share your bounty ; and let “ the fatherless and widows" be the special objects of your care and tender compassion. If you comply not readily with this injunction, what pretensions can you have to call yourselves followers of Christ? “ If any man see his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him??” “He that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?” On the other hand, “abound in the riches of liberality;" and “so shall your light break forth as the morning m,” and “a recompence be given you at the resurrection of the just "."] k Ruth ii. 16.
11 John ii. 17. m Isai. lviii. 7, 8.
n Luke xiv. 14.
GRATITUDE TO GOD ENFORCED.
Deut. xxvi. 3—6. And thou shalt go unto the priest that shall
be in those days, and say unto him, I profess this day unto the Lord thy God, that I am come unto the country which the Lord sware unto your fathers for to give us. And the priest shall take the basket out of thine hand, and set it down before the altar of the Lord thy God. And thou shalt speak and say before the Lord thy God, A Syrian ready to perish was my father.
THE ceremonial law is considered in general as a system of burthensome rites, that had in themselves no intrinsic value, and were useful only as prefiguring the mysteries of the Gospel. But though this view of it is in a measure just, yet we may disparage
that law too much ; because there was in many of its ordinances a proper tendency to generate divine affections. In the law before us, certain professions were required to be made at the same time that the first-fruits were presented : and the words that were put into the mouths of the offerers, reminded them of the obligations which they owed to God, and, consequently, were suited to excite, as well as to express, their gratitude to God. As far as respected the deliverance of that people from Egypt, there is no further occasion for the law; and therefore it is superseded with the rest of the Jewish ritual: but as an intimation of the high value which God sets on grateful recollections, it is worthy of our highest regard.
We shall take occasion from it, I. To point out our duty in reference to the mercies
we have received We surely ought not to receive them like the brute beasts, which have no understanding : it is our duty to act as intelligent creatures; and to make the mercies of our God an occasion of augmented benefit to our souls. For this purpose we ought, 1. To review them frequently
[Even national mercies ought not to be overlooked by us. It was to them in a peculiar manner that the ordinance before us had respect. The Jews were required not only to look back to the deliverance of their nation from Egypt, but to trace back their origin to Jacob their father, whose mother was a Syrian, who himself married two Syrian women, and himself lived in Syria for twenty years; whose children also, with the exception of Benjamin, were all born in Syria, and were the heads and progenitors of all the Jewish tribes. He on many occasions was near perishing: when he fled from the face of Esau, when he was followed by Laban his father-in-law, and when he was met again by Esau at the head of four hundred men, he was in danger of being destroyed: in which case his children would either never have existed, or would all have been destroyed with him. But God had preserved him from every danger, and brought his posterity to Canaan agreeably to his promise: and they in grateful remembrance of this were to profess it openly from year to year; “ A Syrian ready to perish was our father.' "
Perhaps it rarely occurs to our minds that we have quite as much reason for gratitude on a national account as even the Jews themselves: but, if we call to mind the state of our forefathers, who were as ignorant of God as the most savage Indians, and remember, that we ourselves should have been bowing down to stocks and stones just like them, if the light of the Gospel had not been sent to dispel our darkness, we shall see that we may well adopt the language of our text and say, “ A Syrian ready to perish was our father.”
But we should be careful also to review our personal mercies. Let us look back to the weakness of infancy, the thoughtlessness of childhood, the folly of youth, and see how marvellously God has preserved us to the present hour, whilst millions have been cut off by a premature death, or left to protract a miserable existence in pain, or infamy, or want. The means by which we have been rescued from danger, and even the minutest occurrences that have contributed to our deliverance, are worthy of our most attentive survey, and must be distinctly viewed, if ever we would “understand aright the loving-kindness of the Lord.” We must not however dwell solely, or even chiefly, on temporal mercies, but must raise our thoughts to those which are spiritual. What matter for reflection will these afford! If we consider the former blindness and ignorance of our minds, the hardness and depravity of our hearts, the indifference which we manifested towards the concerns of eternity, and the awful danger in which we stood, what reason have we to bless our God that he did not take us away in such a state! And, if we can say, as in our text, that we are come unto the country which the Lord sware unto our fathers for to give us,” and are “partakers of his promise in Christ Jesus," then have we indeed cause for thankfulness, even such cause, as we may well reflect upon to the latest hour of our lives On these then we should muse till the fire burn, and we be constrained to speak of them with our tongues.". In the ordinance before us a particular season was appointed for this exercise : and it is well to have seasons fixed upon in our own minds for a more solemn commemoration of the mercies received by us. If the commencement of the new year, for instance, or our birth-day, were regularly dedicated to this service, it could not be better spent. But, if our minds be duly impressed with a sense of God's goodness to us, we shall not be satisfied with allotting one particular period to the contemplation of it, but shall be glad to think and speak of it every day we live.] 2. To requite them gratefully
[The Israelites were appointed to offer the first-fruits of the earth to God, in token that they acknowledged him as the Proprietor and Giver of all that they possessed. Now it is not necessary that we should present the same specific offerings as they; but we must dedicate to God the first-fruits of our time, and the first-fruits of our property. We should fear the Lord in our youth, and not think it sufficient to give him the gleanings and the dregs of life - and we should “honour him with our substance, and with the first-fruits of all our increase; giving liberally, if we have much, and, if we have but little, doing our diligence gladly to give of that little.” But chiefly should we consecrate ourselves to God: for we ourselves are, as the Apostle calls us, “a kind of first-fruits of God's creaturesa.” Our bodies and our souls, together with all their faculties and powers, are his: “ We are not our own; we are bought with a price ; and to honour him is our bounden duty." This is the very intent of God's mercies to us; nor do we ever requite them as we ought, till we “present ourselves to God as living sacrifices,” and “ glorify him with our bodies and our spirits which are his.” This surrender of ourselves to him should be most solemn and devout. The image in our text admirably illustrates it: The priest took the basket that contained the first-fruits, and “ set it down before the altar of the Lord his God.” Thus should we go into the very presence
of our God, and dedicate ourselves to him, as his peculiar people. Rather, if we may so speak, we should put ourselves into the hands of our great High-Priest, that he may “present us holy and unblamable, and unreprovable in his sight.”]
Such is obviously our duty. We proceed now, II. To recommend it to your attention
Persons in general are ready to defer the performance of this duty under an idea that it pertains not to them, at least not at present, and that an attention to it would deprive them of much happiness: but we must press upon your consciences the observance of it; for it is, 1. An universal duty
Who is there that has not received innumerable mercies for which he has reason to be thankful? Verily, marvellous as are the displays of God's goodness recorded in the Scriptures, there is no man who might not find as wonderful records of it in his own life, if he could trace all the dispensations of Providence towards him, as clearly and minutely as they are marked in the inspired volume towards God's people of old
But there is one point wherein all mankind are upon a level: we may all look back to the state of Adam after he had fallen, and had reduced himself and all his posterity to ruin. How
a Jam. i. 18.