Christian benevolence, gladly avails himself of that advantageous situation. While he is not indifferent to any of the interests of his fellow-creatures, but cheerfully lends his friendly charitable aid to all who need it, and for every useful purpose, yet his more ardent and generous ambition is to do the greatest good to precious immortal souls. He is ready to sacrifice every worldly pleasure, honour, and advantage to the propagation of the gospel. Seeking the profit of many that they may be saved, he eagerly seizes every opportunity of sending to others the word of salvation. This he considers as the best and most precious seed which can be sown in the field of the world. He thinks himself happy if he can furnish the scriptures, and the means of religious instruction and eternal salvation, to those who are ready to perish for lack of knowledge. To be the instrument of bringing glory to God, and supreme happiness to men, chiefly commands his attention, and excites and regulates every benevolent scheme and exertion. Such, my brethren, is the amiable and great and useful character represented in our text, under the figure of sowing bountifully.

Let us now attend, as was proposed, in the se

cond place, to the richness of his reward, expressed in the promise added, that he shall reap also bountifully. Need I here caution you against considering what shall be said on this part of the subject, as holding out any deserved recompense to personal merit. No such connexion of things could be intended by the apostle. Every claim of this kind is expressly condemned by the whole tenor of his doctrine and example. At the same time, like one skilful in the word of righteousness, and who knew the grace of God in truth, he is careful to assert its practical influence, and the inviolable connexion betwixt the privileges and hopes of Christians, and a corresponding character. The apostle, therefore, must not be understood as proposing the remuneration of meritorious exertions, but an encouraging animating motive to duty. The reward is not of debt, but of grace. The grace, which promises and bestows the reward, forms, as we have already shown, the character suited to it. In that character, we contemplate not the dignity of merit, but the necessary evidence of an interest in the love of God, and all its great and eternal designs. This will be still more apparent from the illustration of this second head of discourse.

In the first place, the truth of this great and gracious promise will be felt in inward enjoyment and spiritual improvement. The good man, says Solomon, shall be satisfied from himself. This is not the pride of self-flattery, but the testimony of a good conscience. The pleasures of a benevolent mind, are of a peculiarly refined and exalted nature. Strangers to purity of principle and affection, cannot intermeddle with this joy. In this respect, virtue is its own reward. Self-satisfaction, without having the moral sense exercised, to discern between good and evil, is an unenviable and despicable enjoyment. If we feel and think with any degree of justness concerning right and wrong, every sinful pursuit and pleasure must be mixed with disapprobation and painful apprehension. On the contrary, the due exercise of our moral powers supposes a regularity and subordination in all the parts of our spiritual constitution, which, in the nature of things, is inseparable from real enjoyment. In this, indeed, all proper mental enjoyment consists; because thus all the affections of the soul meet with, and act upon their proper objects. In the exercise of charity, for instance, how can an unpleasing sentiment arise in the mind? Every disposition excited and exerted is

marked with amiableness, gentleness, and kindness. Here, too, a high degree of happiness is derived from the good which we are instrumental in communicating to others. What they feel in receiving our assistance, we feel in giving it. The sensibility which was so tenderly touched by their miseries, is not less susceptible of their joy, when relieved and comforted, and we naturally participate in the satisfaction which we have been enabled to impart. But, besides this native opera tion, and effect of benevolent sentiments and exertions, when these are reviewed and recognized as the fruits of the Spirit, we enter into a still higher, because more spiritual and divine enjoyment. "The peace of God, passing all under"standing, then keeps the heart and mind through "Jesus Christ." The Christian, "examining

himself, and proving his own works, rejoices in himself, and not in another." When he tries his experience and conduct by the scriptural marks of genuine Christianity, and finds that his charity is not the consequence merely of good nature, or facility of temper; that it is not a sudden emotion produced by the incidental spur of the occasion, but a fixed and gracious principle implanted and cherished by the Holy Spirit, such evidence of

the power of the gospel, and of supernatural grace, convinces him of his interest in the favour of God. Having this confidence towards God, he reaps bountifully indeed, being strengthened in his assurance of the approbation and love of his heavenly Father. "He knows that he has pass

"ed from death unto life, because he loves the "brethren." "The Spirit thus witnesseth with "his spirit that he is a child of God; and the "effect is joy, unspeakable and full of glory." What renders the acquisition of this joy the more valuable, is its inseparable connexion with spirit ́ual improvement. "The joy of the Lord is our "strength." Health, vigour, and exertion, have not a more certain mutual influence than spiritual enjoyment, activity, and improvement. As bodily strength is increased by exercise, and work done at first with much difficulty, becomes easy by persevering application; so repeated mental exertions, and the frequency of active duty in life, produce these good habits, which mark a consistent and improving character. These are the natural effects of all the gracious operations of a sanctified mind. "We work out our salva"tion with fear and trembling; for it is God "who worketh in us both to will and to do of

E