by utter deadness, hardness, and insensibility of heart. The man whose sins will not be forgiven, is precisely the man who will never seek to have them forgiven. This is exactly the root of his awful disease. He might be pardoned, but he will not seek to be pardoned. He is Gospel-hardened and "twice dead." His conscience is "seared with a hot iron." (1 Tim. iv. 2.)

Let us pray that we may be delivered from a cold, speculative, unsanctified head-knowledge of Christianity. It is a rock on which thousands make shipwreck to all eternity. No heart becomes so hard as that on which the light shines, but finds no admission. The same fire which melts the wax hardens the clay. Whatever light we have, let us use it. Whatever knowledge we possess, let us live fully up to it. To be an ignorant heathen, and bow down to idols and stones, is bad enough. But to be called a Christian, and know the theory of the Gospel, and yet cleave to sin and the world with the heart, is to be a candidate for the worst and lowest place in hell.—— It is to be as like as possible to the devil.

We are taught, lastly, in this passage, that Christians need not be over anxious as to what they shall say, when suddenly required to speak for Christ's cause.

The promise which our Lord gives on this subject, has a primary reference no doubt, to public trials like those of Paul before Felix and Festus. It is a promise which hundreds in similar circumstances have found fulfilled to their singular comfort. The lives of many of the Reformers, and others of God's witnesses, are full of striking proofs, that the Holy Ghost can teach Christians what to say in time of need.

But there is a secondary sense, in which the promise belongs to all believers, which ought not be overlooked. Occasions are constantly arising in the lives of Christians, when they are suddenly and unexpectedly called upon to speak on behalf of their Master, and to render a reason of their hope. The home circle, the family fire side, the society of friends, the intercourse with relatives, the very business of the world, will often furnish such sudden occasions. On such occasions the believer should fall back on the promise now before us. It may be disagreeable, and especially to a young Christian, to be suddenly required to speak before others of religion, and above all if religion is attacked. But let us not be alarmed, and flurried, or cast down, or excited. If we remember the promise of Christ, we have no cause to be afraid.

Let us pray for a good memory about Bible promises. We shall find it an inestimable comfort. There are far more, and far wider promises laid down in Scripture for the comfort of Christ's people, than most of Christ's people are aware of. There are promises for almost every position in which we can be placed, and every event that can befall us. Among other promises, let us not forget the one which is now before us. We are sometimes called upon to go into company which is not congenial to us, and we go with a troubled and anxious heart. We fear saying what we ought not to say, and not saying what we ought. At such seasons, let us remember this blessed promise, and put our Master in remembrance of it also. So doing He will not fail us or forsake us. A mouth shall be given to us and wisdom to speak rightly. "The Holy Ghost shall teach us" what to say.

NOTES. LUKE XII. 8-12.

8.-[Before the angels of God.] The time referred to in these words as well as in those in the next verse, must doubtless be the day of judgment. The angels shall be specially employed in that day in gathering together God's elect, and separating the wicked from among them.

The time referred to in the expression, "before men," must necessarily be, this present life, while we are among men.

The "confessing Christ" in this verse must not be confined merely to confessing Him when placed on our trial, or at the stake. We confess Him whenever we boldly avow ourselves to be His servants and disciples in the midst of an evil world. 9.-[He that denieth.] Let it be noted, that the Greek words translated "he that denieth," would be rendered more literally, "he that has denied."

We must be careful not to confine "denying Christ" to such open acts as Peter's denial of Him. We deny Christ when from unbelief, or indolence, or love of the world, or fear of man, we shrink from confessing Him as our Saviour and our King. 10.-[Whosoever shall speak a word, &c.] The language of this verse is deep and mysterious. There are sins which are unpardonable. The distinction drawn between "speaking against the Son of man," and "blaspheming against the Holy Ghost," ought not to be overlooked. The explanation is probably something of this kind.—The sin against the Son of man was committed by those who did not know Christ to be the Messiah in the days of His humiliation, and did not receive Him, believe Him, or obey Him, but ignorantly rejected Him, and crucified Him. Many of those who so sinned were pardoned, we cannot doubt; as, for example, on the day of Pentecost, after Peter's preaching. -The sin against the Holy Ghost was committed by those, who, after the day of Pentecost, and the outpouring of the Spirit, and the full publication of the Gospel, persisted in unbelief and obstinate impenitence, and were given over to a reprobate mind. These especially grieved the Spirit, and resisted the ministration of the Holy Ghost. That this was the state of many of the Jews appears from several places in the Acts, and especially Acts xxviii. 25-28. See also 1 Thess. ii. 15, 16.

The blasphemy against the Holy Ghost of which those were guilty, who said that our Lord cast out devils by Beelzebub, appears to be another form of sin. It is not clear to me that our Lord refers to it in this place.

The great question of the unpardonable sin, and the possibility of falling into it in modern days, is a distinct branch of the subject, and is not the chief point in the passage before us.

That there is such a sin is clear. That it consists of the union of the clearest head-knowledge of the Gospel with deliberate rejection of it, and deliberate choice of sin and the world, seems highly probable. That those who are troubled with fear that they have committed it, are just the persons who have not committed it, is the judgment of all the soundest divines. Utter hardness, callousness, and insensibility of conscience, are probably leading characteristics of the man who has sinned the unpardonable sin. He is "let alone," and given over to a reprobate mind.

Let it be noted, that the word we translate "him that blasphemeth," would be more literally rendered, "him that has blasphemed."

11.-[When they bring you.] Let it be noted, that the word "they," in this expression, refers to no persons especially, and must be taken indefinitely. It means, "When ye are brought." Let the expression be compared with Luke xvi. 9.

[Unto magistrates and powers.] We have examples of the disciples being brought before such "powers," in the case of Peter and John before the council, and Paul before Felix, Festus, and Agrippa.

[Take ye no thought.] The Greek word so rendered means literally, "Be not anxious,-be not solicitous,-be not careful." It is the same word that is used in the expressions, "Take no thought for the morrow." (Matt. vi. 34.) "Careth for the things of the world." (1 Cor. vii. 34.) "Be careful for nothing." (Phil. iv. 6.)

We must not suppose that our Lord meant His disciples to neglect study and reading, upon all proper occasions. We might as well forbid all teaching in schools, because of the promise, "They shall not teach every man his neighbour." (Heb. viii. 11.) St. Paul, at the very end of his ministry, took thought for his "books and parchments." (2 Tim. iv. 13.)

To apply such promises as this to ministers in modern times, and to justify men in making no preparation for their Sunday sermons, is irreverent and unwarrantable trifling with Scripture. 12. [The Holy Ghost shall teach you.] The fulfilment of this promise is remarkably seen in Paul's defence of himself before the Jews at Jerusalem, on the steps of the castle, and before Felix, Festus, and Agrippa. It has also been seen in modern times, in the histories of Wickliffe, Huss, Luther, Latimer, Ridley, Cranmer, and others, and especially in the case of some female martyrs, such as Alice Driver, at the English Reformation

LUKE XII. 13-21.

13 And one of the company said unto him, Master, speak to my brother, that he divide the inheritance with

me.

14 And he said unto him, Man, who made me a judge or a divider over you?

15 And he said unto them, Take heed, and beware of covetousness: for a man's life consisteth not in the abundance of the things which he possesseth.

16. And he spake a parable unto them, saying, The ground of a certain rich man brought forth plentifully:

17 And he thought within himself, saying, What shall I do, because I

have no room where to bestow my fruits?

18 And he said, This will I do: I will pull down my barns, and build greater; and there will I bestow all my fruits and my goods.

19 And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry.

20 But God said unto him, Thou fool, this night thy soul shall be required of thee: then whose shall those things be, which thou hast provided?

21 So is he that layeth up treasure for himself, and is not rich toward God.

THE passage we have now read affords a singular instance of man's readiness to bring the things of this world into the midst of his religion. We are told that a certain hearer of our Lord asked Him to assist him about his temporal affairs. "Master," he said, "speak to my brother, that he divide the inheritance with me." He probably had some vague idea that Jesus was going to set up a kingdom in this world, and to reign upon earth. He resolves to make an early application about his own pecuniary. matters. He entreats our Lord's interference about his earthly inheritance. Other hearers of Christ might be thinking of a portion in the world to come. This man, was one whose chief thoughts evidently ran upon this present life.

How many hearers of the Gospel are just like this man! How many are incessantly planning and scheming about the things of time, even under the very sound of the things of eternity! The natural heart of man i always the same. Even the preaching of Christ did not arrest the attention of all His hearers. The minister o