only a few moments before he exerted his miraculous power in raising Lazarus from the dead; when, meeting the afflicted sisters and relations of his deceased friend, and beholding the extremity of their distress, he instantly caught the soft infection, and lamented that calamity as a man, which he was about to relieve as a God. The Jews, it is true, who were spectators of this solemn scene, imputed these tears to the tenderness of private friendship." Behold," say they, how he loved him." professed, nevertheless, a reverential homage to the Deity: but the God of their faith was to be such as their sovereign reason chose to feign, and therefore the mode of their religion entirely arbitrary. But, if revelation be true, the simple question is, Will the Almighty acknowledge your feigned god for himself?—and admit your religion to be equivalent to that which he has declared and defined? If he should not, you are "without God in the world." This is unavoidably the condition, also, of those who reject any thing which he has declared essential to the relation of being in peace and acceptance with him. If, in order to this relation, there be, as we believe, an appointed" groaned in spirit, and was troubled;" substitute, sacrifice, and atonement, then the rejection of this constitution abolishes the connecting medium between man and God, and the one is without the other. Such are the general illustrationsfaintly exhibited-of the grave and formidable import of the text. We intended briefly to add a few practical exemplifications of the bad and miserable effects of such estrangement from God, as seen -in youth-in the active, busy occupation with worldly concerns-in general social converse-in times of temptation -in situations of affliction and sorrow in old age and in death. And now, surely, this is not the state for us to be content with for one hour; for us who are cast for a short period upon a scene of vanities, dangers, and ruins, with a nature full of want, helplessness, and disorder; content with this destitution, while He is here, the almighty power! While we can find him, accost him, and importune him, let us implore him not to permit our spirits to be detached from him, abandoned, exposed, and lost; not to let them be trying to feed their immortal fires on transitory sustenance, but to attract them, exalt them, and retain them in his communion for ever! ON JESUS WEEPING. THE Son of God shed tears; not those which spring from partial or private grief, but generous, social, sympathetic tears: for it is well known that this effusion of his divine tenderness was poured forth VOL. I.-23 It was the distress of his afflicted disciples and friends that opened the sacred fountains of his sorrows; with these he with these he "wept." It was even more than this: it was a sympathy with the afflictions of mankind in general, ever liable, from the common causes of mortality, to have their breasts wounded with sorrows of this piercing sort, without alleviation, and without redress. May not we (if we can do it without presumption) suppose that some such benevolent reflections as the following, at that moment, arose in his compassionate mind? "How many, alas! how many of my future followers, like these, shall hereafter be afflicted, and in the same dreadful degree, at a time when I, their Saviour and their friend, am removed from this terrestrial scene of things? They shall call upon me, when the general laws of my Father's providence forbid me to answer: they shall weep when I must not dry their tears. Present as I now am with these children of affliction, consoling those sorrows with my pity, which I shall shortly remove by my power, to whom shall they fly for comfort and succour in my absence? Who then shall heal the wounds of groaning friendship, of brotherly, filial, or conjugal affection? Be the tears, I now shed, their future balm: let my disciples yet unborn feel their salutary influence. Faith shall apply them still fresh to their bosoms, and they shall rest assured that he who once wept with their afflicted brethren upon earth, shall ever compassionate their own calamities in heaven.-Mason. SERMON XIX. THE BLESSEDNESS OF GIVING. PREACHED IN BEHALF OF THE BAPTIST ACADEMY AT BRISTOL, BY THE REV. ROBERT HALL, D.D. "Remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive."-Acts xx. 35. which mentions the blessedness of giving above that of receiving. This shows us the great uncertainty of tradition. We should have known nothing of this saying of Christ, but for the apostle Paul; which shows us how improper it is to depend on tradition for the support of important doctrines, when we cannot know one word of the Saviour's teachings but as it is recorded. Those who build partly on the word of God, and partly on tradition, build partly on a rock, and partly on the sand; partly on the truth of God, and partly on the tradition of men. That system is to be suspected, which has not for its basis the word of God.But not to detain you by such remarks, though the words of the text naturally lead to them, I pass on to illustrate, and explain, and enforce this seeming paradox of Christ. THIS is part of that very touching and | no record of the kind, except this one, affecting discourse delivered by the apostle Paul at Miletus. It appears that he was anxious to visit Ephesus; but not finding an opportunity, he sent thither for the elders; and there he took a final leave of them, under the persuasion "that they should see his face no more." The words of this discourse are indicative of the fervent piety which animated him; and none can read them without the conviction, that "in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, he had his conversation in the world." He rises above all sinister and worldly views, and shows that he was actuated in all things by the purest motives. He refers, in the words of the text, to a declaration of Christ. He had shown them, both by precepts and by his own example, how they ought "to support the weak;" and he exhorts them to "remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive." In re-sidered as a paradox; and a paradox to ferring them to these words for their remembrance, it is to be supposed that he communicated them to those whom he addressed, in the course of the "three years" during which he exercised his ministry amongst them. It is remarkable that there is no other passage in which any words of our Lord are recorded, but this solitary one. Except what is written in the four evangelists, there is To say that" it is more blessed to give than to receive," may certainly be con which men are slow to assent. Very few act on this principle: most Christians, I fear, are of another mind and though they would not pronounce the words to be folly, yet they do not admit their propriety, they do not act under the conviction of their truth and importance. To embrace every opportunity with eagerness, to seize every opportunity that presents itself for giving, is far from being the conduct of very many who bear the name of Christ.-I propose to ASSIGN SOME REASONS, therefore, wHY "IT IS MORE BLESSED TO GIVE THAN TO RECEIVE." As to the blessedness of receiving, it is quite unnecessary to say one word: the various wants of mankind lead all naturally to see this. But "it is more blessed to give, than to receive," for the following reasons: high distinction. He who seeks to increase the means of doing this, feels pleasure in his very exertions. Nor is it at all wrong for persons to seek to increase their property; to enlarge their possession of the good things of this world, that they may be able to relieve others. A moderate desire of increasing wealth is a source of industrious exertion, without which all art and science would soon decay, and all that is good and excellent in society fall back into ruin. There are few men but are actuated by a constant desire of improving their circumstances; and to indulge this, to a certain extent, is good:-and to stop when they have acquired enough for the supply of their own physical wants, would put an end to the improvement of society. This is sanctioned by the word of God: God assured the Israelites repeatedly, as a blessing on their industry, that he would make them "plenteous in good things, and in the fruit of their cattle, and the fruit of their ground;" that he would " open the heavens to give them rain unto their land in due season;"—that they should "lend and not borrow ;"-that they should be First. Every Christian will regulate his desire of happiness by its tendency to glorify God; and it is certain that nothing tends so much to glorify God as the exercises of charity. This indeed is, generally speaking, a popular virtue. Justice is demanded: demanded even by law; and he who is merely just will not excite admiration. But charity, which is not demanded: the exercise of which is not enforced by any human law :-to bestow when and where we have no prospect of return:—to relieve the helpless, and to rescue the oppressed, and to supply the needy:-and to do all this when no particular motive seems to enforce it, is generally considered as the highest branch of moral virtue. It will be found that the most distinguished instruments" the head and not the tail;"-that they of glorifying God in society, have been the most benevolent and kind. The very dispensation of alms is a source of pleasure, and has much to excite us to it. But if we be the servants of Christ, we shall see that, by relieving distress, by aiding various institutions of kindness and benevolence, we are capable of doing much more good, and of bringing much more glory to him, than in any other way. All men are capable of judging of this: and we see how fit is the motive which our Saviour uses, "Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.""It is more blessed to give than to receive," should be "above and not beneath;"that they should, in a word, not be under obligations to those around them, but beneficial. We are informed that "the hand of the diligent maketh rich :"-that "the man who is diligent in his business, shall stand before kings; he shall not stand before mean men." And at the same time Solomon declares, that idleness leads to want, and beggary, and rags. He, therefore, who has the ability to give, has received a peculiar favour at the hands of God: he has a talent put into his hands of the most valuable kind: he rises superior in rank and station to him who is in a state of indigence and want. And this is a desirable state: he who has Secondly. Because to give implies power any nobleness of mind would surely and abundance; whereas to receive im- rather resemble the sturdy oak, which plies weakness and want. To have stands erect amidst all the storms, than power; to have the means, not only of the parasitical plant, which creeps and self-enjoyment, but such an abundance as clings to all around. The gradual into supply the wants of others; to "sup-crease of property, as the fruit of industry, port such as are weak," as the apostle is found to be most conducive to virtue expresses it, may be justly regarded as a and social order. If such a man keeps in view, at the same time, the glory of God; if he does all that he can to be beneficial to those around him; he is right to indulge that moderate desire of success which enables him to experience the blessedness of giving.-As another reason, I mention, joyed at the greatest distance, and at the most remote period. The future recollection of benevolence will give you pleasure, and pleasure of such a kind as shall render the apostle's doctrine easy to be understood; "He that dwelleth in love, dwelleth in God, and God in him.”—“ It is more blessed to give than to receive," Fourthly. Because, while we know perfectly well what is the full amount of the gift we bestow, in relieving pressing want, and in satisfying painful desire, there is much higher blessedness, of the extent of which it is not so easy to con Thirdly. The pleasure that results from the act of giving.—The pleasure of receiving is circumscribed. It consists of receiving a certain portion of money, or what else. It is a low and selfish kind of pleasure it springs merely from the enjoyment of a certain portion of the fruits of the earth: it is physical and transitory.ceive. The man who gives is improving -But the pleasure of giving, from a proper principle, is of a very high order: it is too pure, too subtle, too refined, to be enjoyed by vulgar minds. It is of two kinds :-it consists, first, in the testimony of a good conscience. It shows that we are rightly employing the gifts which God has imparted to us. "The good man,” it is said, "is satisfied from himself:" and never are we able to rise above ourselves so much, as when we are conscious that we have contributed to the happiness of those around us.-But besides this, there is a peculiar and specific pleasure in giving. It is the idea of mingling in the sorrows, and partaking in the joys of others. He who gives, delights in the good he does: in the smile of contentment which brightens the countenance; in the glow of gratitude and love which he is sure is felt in the heart; he feels himself connected with those around him. We are so formed, that we feel much pleasure and delight in beholding the flowers with which we ourselves have decked this moral garden. The consciousness that we have done good, lights up "the human face divine," and causes a glow of ineffable joy in our souls. "It is more blessed," by far, " to give than to receive." It is like the blessedness of the Deity, who can only give, and who receives nothing. Do not imagine, therefore, that when you are called upon to give to a poor fellow creature, you do yourselves a meanness;-no: -you rise in the scale of happiness and of dignity above those who withhold. And this is a blessing which may be en his own character:—he is advancing in excellence and in moral virtue. While he is doing good to others, he is increasing his own excellence: he is rising farther and farther above the contagion of that disease which is spreading around, in those that regard not the glory of God. He is proving himself superior to those who live only for themselves, and regard not others. His soul rises above what is low, and mean, and sordid; and mingles with the most pure, most sanctified, most holy part of the creation of God. There is no school in which to learn the practice of virtue with such facility, as in the exercises of benevolence. Those who are the most truly benevolent, are making the swiftest advances in that "holiness, without which no man can see the Lord;" and he who is labouring from a proper motive to do good to those around him; who is sacrificing his time, his talents, his property, to promote the benefit of his fellow-creatures, is rising nearer to an imitation of God than any other. Look at those who have been the most truly benevolent, and you will see this. The Christian religion is of a practical tendency: it is an imitation of Him who, throughout his whole life, "went about doing good.”—The man who gives, then, is "more blessed" than he who receives; he is preparing himself for that glory which is in heaven; he is laying up for himself a portion in another world, in that state where every vessel shall be filled with the glories of immortality for ever and ever. Fifthly. "It is more blessed to give THE BLESSEDNESS OF GIVING. Am than to receive," because in giving we are | perfect, even as your Father which is in resembling God, and Jesus Christ, the heaven is perfect."-And what was the high pattern for our imitation. God and example of Jesus Christ when on earth? his eternal Son delight in giving; and we He was always giving: giving food to We admit, the hungry-eyes to the blind-health to are called to resemble them. indeed, that there is an infinite disparity. the sick-pardon to the guilty. He came We have nothing to give but what we to bless every man, "by turning every man have received: we can create nothing: from his iniquity." And he is continuin giving, we merely change property, or ally opening the fountain of blessedness remove it from one place to another. which springs up in his soul, and has But God can give only. Our limits, too, ever been blessing mankind. The more are greatly circumscribed. How small we do this, the more nearly we resemble a portion of any particular kingdom, or Christ, the more we "adorn the gospel of the world, can any philanthropist, any of God our Saviour." By this will all men know that we are disciples of Christ. liberal-minded man visit by his bounty :but God can do good in every place, and The world never knew any thing of beWe know not nevolence till Jesus Christ came. to an unlimited extent. whether what we do may be productive bition, and envy, and malice, and deceit, of good or of harm: we can give only and wrong, and injury, were well known; what affects the body; the mind may be but not true charity, till Christ came "to still left in a state of pain and sorrow. seek and to save that which was lost." But God can give all that is needful: he Every Christian will delight in going can relieve the soul as well as the body. forward in the imitation of this great There are blessings of grace which he pattern. has to bestow blessings which all need, blessings which none should refuse, blessings which are sure to do good.-Yet, with all these deductions, it is not too much to say, that the man who delights to give, is a living example of the character of God. When we hear Job say, "I delivered the poor that cried, and the fatherless, and him that had none to help him. I brake the jaws of the wicked; and plucked the spoil out of his teeth. I was a father to the poor; I was eyes to the blind, and feet was I to the lame. The blessing of him that was ready to perish came upon me and I caused the widow's heart to sing for joy:"-we seem to be reading an account of the actions of some being of a superior order. Yet he was a man of like passions with ourselves. When we see a man who is continually giving, we see one who is acting like God; we see a faithful steward of the manifold bounties conferred upon-We are told that " he shall have judghim. Thus we aim to be perfect as he is perfect, who "maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust." You will recollect, that while our Saviour calls upon us to imitate God, it is in this "Be ye therefore part of his character. Sixthly. The blessedness of giving is superior to that of receiving; because, under the dispensation of grace, to give aright will be connected with an eternal reward. Let no one be surprised at this. He that receivWe are told plainly that there shall be an abundant reward :—“ eth a prophet in the name of a prophet, shall receive a prophet's reward; and he that receiveth a righteous man in the name of a righteous man, shall receive a righteous man's reward. And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward." It is said also, "Give, and it shall be given unto you: good measure, pressed down, and shaken together, and running over, shall men give unto your bosom. For with the same measure that ye mete withal, it shall be measured to you again." ment without mercy that hath showed |