portion of that light which shines in its own privileged region. True benevolence feels a pleasure in the reflection that it has rescued a neighbor from the distresses of hunger or from the jaws of death. How exalted then must be its pleasure in the thought, that it has done something done what it could to deliver thousands, even whole nations from ignorance, vice, and eternal perdition, and that the blessing of multitudes ready to perish will be its reward?

"It is more blessed to give than to receive.' Your well placed charity, flowing from a pure heart, will return to you with a more sensible delight, than that which it communicates to the needy object. Go, relieve a poor man in his want-reclaim a vicious man from the path of ruin: you will ever after feel an interest in that man: you will regard him as your brother; you will view him as one, who by your means has become virtuous and happy. His virtue and happiness will be yours, and will give you joy whenever you meet him. The principle of virtue and benevolence will be enlarged and strengthened within your own breast. The good you have done will prompt you to do more; your charity will expand and be invigorated by action. Give sound advice to your friend, serious reproof to your neighbor, pious instruction to your domestics, and you will become more circumspect in your walk, more watchful against sin, and more attentive to your duty. It is the nature of religion to increase by communication, and to grow by diffusion." pp. 6, 7, 8.

"Associations are now formed for the charitable purpose of distributing the scriptures among the poor and destitute, and employing missionaries to carry the gospel, where it is not known, or not statedly preached. By means of these associations every man can exercise a charity proportioned to his ability, in spreading christian knowledge, and can apply to this purpose those mites and farthings, which otherwise would be lost to the world, and be unfelt by himself.

"The missionary and bible societies, which now exist, are excellent and wonderful institutions.

The motives from which they originated must have been pure and disinterested. No man of common intellect can imagine, or of common decency will insinuate, that the promoters of them could have any sinister views in the institution of themany views but the honor of the Redeemer and the good of mankind. And every man who feels these motives will favor such societies and pray for their success." pp. 9, 10.

"Great exertions are made in Europe, especially in Great Britain, for the extensive diffusion of christian knowledge. The Bible is translated into various languages, and copies of it are circulated to a wide extent. Even Turkey, Arabia, Persia, China, and India, as well as the ignorant parts of Europe, begin to participate in this heavenly blessing." p. 11.

"It is a happy and encouraging circumstance in the associations for the translation and distribution of the scriptures, that here all distinctions of sect and

of rank are entirely lost. Here christians of all denominations unite. Here princes, noblemen, members of parliament, and dignitaries in the church, act in concert with common citizens and private christians." pp. 11,

12.

"We have observed, that during the late distressing war in Europe, great and successful efforts have been made for the spread of christian knowledge. The return of peace, by removing obstructions, and by leaving the mind more at liberty for attention to this object, opens fairer prospects. In this view pie

ty will rejoice in hope of the extension of Christ's kingdom, while humanity rejoices in the diminution of human misery." p. 14.

It will be observed that the sermon was delivered prior to the peace between Great Britain and the United States. The last paragraph was quoted as capable of being particularly applied to the present state of the people of this country. May their gratitude to God for the blessing of peace be displayed in vigorous exertions, to diffuse the knowledge and the spirit of the gospel through the world.

41.

"And they come unto him, bringing one sick of the palsy, which was borne of four. And when they could not come nigh unto him for the press, they uncovered the roof where he was; and when they had broken it up, they let down the bed, wherein the sick of the palsy lay." &c. Math. ix. 28. Mark, ii. 3-12. Luke

V. 18-26.

IT is a most interesting scene which the evangelists exhibit, in their accounts of the cure of this paralytic. The miracles which our Lord had wrought, had inspired the multitude with that perfect confidence in his divine power, that they thought it only necessary to set the diseased before him, to be assured of their immediate, and perfect restoration. But on this occasion, so

great was the throng, both within and without the house where he was teaching, that to bring the paralytic into his presence, it became necessary to "uncover the roof where he was," and to “let down the bed wherein the sick of the palsy lay." Such an instance of faith never could have passed unrewarded by Christ. But wishing to intimate the great object of his mission, and to refer those who heard him to the miracle which he could perform, in proof of that greater power which he possessed as a spiritual Savior, he said to the paralytic, "Son, thy sins be forgiven thee." Alarmed, and indignant at these expressions, the scribes and pharisees immediately began to reason in their hearts, "Why doth this man speak blasphemies? Who can forgive sins

he

but God only?" To give them therefore a still new proof that he was their Messiah, and that the great object of the Messiah's office was, to give them spiritual and not civil freedom,-to make them sons of God by giving remission of sins, and not by making them conquerors of mankind, he appealed to their own hearts; he assumed their secret thoughts, as the basis of his own reasoning. "You accuse me," says, "of blasphemy, because I said to this man thy sins be forgiven thee."" But could this man be healed by an exercise of my will, if I, in healing him, should assume a divine power, which I do not possess. His recovered health then shall be a demonstration, that I can give that remission of sins which I promise. Be convinced then of your erroneous views of the Messiah's kingdom. You perceive that I know your secret thoughts; and yet, that no doubt may remain upon your minds, you shall see the paralytic whom I have forgiven, to be perfectly healed. "Arise," then said he, "and take up thy bed, and go thy way into thine house. And immediately he arose, and took up the bed, and went forth before them all." -Reader, dwell upon this scene, and upon the sentiments which it will awaken in an ingenuous mind, and you will feel your convictions strengthened, that this is indeed the Son of God. You will not be surprised, that the multitude "were all amazed, and glorified God, saying, "we have seen strange things today; never saw it on this fashion.'

we

But two circumstances of this account may perhaps be made more intelligible to many, by a reference to Eastern customs. I mean, 1. "the uncovering of the roof of the house; and 2, the paralytie's carrying his bed.

Lightfoot quotes from the Talmud, that, "when Rabbi Honna was dead, and they could not carry his bier through the door, because the passage was not wide enough for it to pass, they therefore let it down through, or by the way of the roof." This does not indeed explain the expressions of the evangelists; but it shews that these expressions must have been familiar to Jews, and easily understood by them. Nothing, however, can, I think, be more satisfactory on this subject, than the explanations of Taylor, in his "Fragments," and "Scripture IIlustrated." We refer those who possess these valuable works, to v. 3. No. 204, and v. 4. p. 271. But for the satisfaction of those who cannot have access to them, we will avail ourselves of what he has collected, in as few words as possible, to explain the expressions, which must necessarily be misundertsood by any, who are unacquainted with the beds and houses of the East.

Observe then, 1. that in general, houses in the East are but one story high; so that the men who carried the paralytic, had not far to mount with him, nor far to let him down" from the roof, to which they had ascended.

2. These houses were generally square; and so constructed as to leave an open court, or area, in

3. Luke says, that they let down the paralytic into the midst, before Jesus; that is, into the middle court. The observation that the doctors of the law and the pharisees were sitting by, makes it probable that this was the court of a large house, inhabited by a person of some consequence, who accommodated those distinguished visitors on this occasion. When many visitors were received, as upon the celebration of a marriage, or the circumcision of a child, the court was the usual place of reception. We may therefore conceive that our Lord was in the middle court of the house; and that it, as well as the door without, was filled with those who were desirous of hearing him.

4. To a large house, a private staircase, leading to the top of

the house, is always an appendage; and this staircase, being at the very entrance of the porch, they could there carry up the paralytic, when it would have been impossible to have made their way into the court.

5. Having brought the paralytic to the roof, the questions arise, how was the roof uncovered, and broken up; and the sick man "let down through the til ing, into the midst, before Jesus?" Observe then, 1. That the roofs of their houses were flat, and therefore convenient to walk upon. 2. The court, which was sometimes open, was also sometimes covered with a canopy, to defend those who were in it from the beams of the sun; and this canopy is the roof, which is said to have been uncovered, and which is thought to have been