to a diabolical agency, it betrayed so confirmed a perversion of reason and feeling, as showed that all means to convert those who were guilty of it would prove in vain, and that God had left them to the obstinacy and hardness which they had chosen.

As to the application of this subject to ourselves. In the first place, What encouragement is there here for the chief of sinners who will only apply for mercy in the appointed way! Let us not, in the shadow of what is, doubtless, very dark and terrible in this topic, overlook what is equally true, and very bright and delightful. Are there any who, convicted of the sins of their past life, which have been very grievous, are ready to think that they have sinned beyond the reach of mercy, and to say, "There is no hope for us; we are cut off for our part?"-let them consider the words, "All manner of sin and blasphemy shall be forgiven unto men." "Whosoever shall speak a word against the Son of man, it shall be forgiven him." There is, undoubtedly, mercy for all of you, who are willing to receive it. The blood of Jesus Christ will cleanse you from all sin, if it be applied to you. Of this there are most wonderful examples. For those who reviled and crucified him, Jesus prayed, "Father, forgive them; for they know not what they do:" and many of them were saved. The apostle Paul says, "I was before a blasphemer, and a persecutor, and injurious; but I obtained mercy, because I did it ignorantly, and in unbelief." "This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners, of whom I am chief. Howbeit for this cause I obtained mercy, that in me first Jesus Christ might show forth all long-suffering, for a pattern to them who should hereafter believe on him to life everlasting." Here, then, are striking patterns, and here is wonderful encouragement. "Come now, and let us reason together, saith the Lord: Though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool."-" I am merciful, saith the Lord, and will not keep anger for ever. Only acknowledge your iniquity." Only cast yourselves on the divine mercy, through the Lord Jesus Christ, and doubt not of a gracious reception, seeing he has said, "Him that cometh unto me I will in no wise cast out."

Again: Let no feeble and contrite persons needlessly distress themselves now, as if they had been guilty of this sin. Experience shows that instances of this alarm occur, from

time to time. Distressed souls are sometimes tempted to think, and to say, that they have sinned beyond the reach of mercy; and not only are not pardoned, but never can be pardoned: and in assigning their reasons for so dismal a thought, they sum them up by declaring, with the deepest agony, that they have committed the sin against the Holy Ghost. But surely, nothing but a most erroneous interpretation of this sin could lead them to fall into so sad a state. We have seen what the sin strictly consisted in; and unless these persons were situated, or at least felt, as the blasphem. ing Jews at the time of the miraculous operations, it would be most unjustifiable to apply the awful declaration to their case. Such persons should also consider that all hasty, erroneous, and even blasphemous thoughts and expressions against the Holy Ghost himself, did not then, and still less do now, necessarily amount to the unpardonable blasphemy here spoken of. For example, Simon the sorcerer was surely guilty of sinning, in one sense, and to a heinous degree, against the Holy Ghost, when he offered money for his miraculous gifts, and when Peter said to him, "Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money. Thou hast neither part nor lot in this matter, for thy heart is not right with God." And yet the inspired apostle did not consider Simon's case hopeless, or his sin unpardonable; for he said to him farther, "Repent therefore, of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee." But Peter would not have spoken thus, if Simon's sin had amounted, in malignity, to that of which we are treating for, the apostle John says, "There is a sin unto death; I do not say that ye shall pray for it." We conclude, then, from Simon's case, though there is much reason for deep humiliation, there is no reason for absolute despair of forgiveness, even in many blasphemous thoughts and expressions relating to the Holy Ghost. Let persons who are tempted to such despairing thoughts, remember this. Let them also consider that the persons of whom Christ spoke were of a very different spirit, indeed, the very opposite spirit from them; for, instead of being afraid of such guilt, or being overwhelmed with grief and terror, or considering Jesus as a true Saviour at all, or having a longing desire for salvation through him, they were at ease in their minds, they were quite callous, and they derided him as an impostor. It is difficult to conceive two cases more

completely dissimilar. It is quite certain that none who go so far as to acknowledge the divine mission of Christ, and desire salvation through him, can have been guilty of what is here called the blasphemy against the Holy Ghost. Those who are most afraid of this sin, are commonly in least danger of it; and those who with agony express their conviction that they have been guilty of it, prove decidedly, by that very agony, that they have not. This awful declaration never did, and never could, extend to any, except to those who were guilty of what amounted to obstinately, perseveringly, and maliciously rejecting and opposing the gospel, under the most favourable circumstances. Let no awakened persons, then, write bitter things against themselves, or meditate terror, because of anything that is said in Scripture on this subject; seeing their very awakening, working as it does, is of itself a sufficient proof that they are mistaken in the application they are making of this to their own case. Let them rest assured that the door of mercy is open to them, if they have not already entered in by it. Let them rest assured that even their sins which lie more directly against the Spirit of God, whether in the way of quenching, or grieving, or even rashly blaspheming him, do not amount to the unpardonable blasphemy, but being felt as they are, come under the designation of the "all manner of sin and blasphemy" which may be forgiven. And therefore, instead of brooding any longer over their fancied hopelessness, let them look to God for strength to rise superior to their fears, and to lay hold on the righteousness of Christ. Thus shall they obtain, in the testimony of a pacified and purified conscience, a delightful proof that he is able to save to the uttermost all who come unto God by him.

Once more here: this subject warns all whom it may concern to beware lest, though they do not, perhaps because they cannot, commit the very same sin as to its circumstances, which is here described, they be guilty of what must have the same fatal result. For one that distresses himself with the thought of having been guilty of the unpardonable sin, there are multitudes who are living in a state of unconcern, and contented rejection of the gospel. Of these, some, like these Pharisees, acknowledge the facts of the miracles, but deny, or fail to embrace the doctrines, and neglect to practise the duties that flow from them: and it is too plain to need any lengthened proof, that, whatever may be the

exact nature of the deception under which they labour, and of the iniquity they indulge, those who continue, to the end of their life, in an unbelieving and unconverted state, cannot be forgiven. The blood of Jesus Christ cleanseth from all sin to which it is applied; but it cannot cleanse from that sin to which it is not applied. God is merciful; but if the appointed way of mercy be disregarded, mercy cannot be had. No man cometh to the Father, but by the Son; and no man can say, in light and faith, that Jesus is the Christ, but by the Holy Ghost; if, therefore any man will not come to God by that way, and will not welcome the Spirit's aid, he cannot have life. Here, then, at least, as all of you must acknowledge, is now the unpardonable sin, namely, final impenitence. Beware, all ye who are now living in a state of present unbelief and impenitence, beware of all farther approaches to final unbelief and impenitence. If you go on to sin against information and conviction, and to exercise deliberate and malicious opposition to the truth, you will come peculiarly near to the very letter of the dreadful case here described. The description we have of this sin is, perhaps, intentionally involved in some obscurity, in order that men may be very much on their guard against it: but remember that mere delay, though the circumstances of that delay may not be aggravated, is an approach to final impenitence. Every moment you continue in your present condition brings you nearer and nearer to that point, at which, if you are found at last, there will remain for you no more sacrifice for sin, but a certain and fearful looking for of judgment and fiery indignation to devour you as adversaries. According to every new opportunity you fail to improve, every new call you disregard, every new conviction you stifle, so is the probability increasing that you will never turn, and never be saved at all. O think aright of this, and follow up the thought. Do not presume to neglect and oppose the Spirit of God any longer, lest, in righteous judgment, he give you up, and strive with you no more, and cut you off suddenly, or leave you to die in your sins. Venture not a step nearer the brink of this dread ruin; but stop, and turn instantly. There is no safety for you but in immediate compliance with the divine call: "Turn ye, turn ye, for why will you die?"-" To-day, if you will hear God's voice, harden not your hearts, as in the provocation," lest "God swear in his wrath that you shall not enter into his rest." God, the Father, Son, and Holy Ghost, the true Jehovah,

is now ready to receive, and pardon, and renew you: yield to him without more delay, and you shall not only escape the impending judgment, but shall obtain salvation with exceeding joy.

Verses 11 and 12: "And when they bring you unto the synagogues, and unto magistrates and powers, take ye no thought how, or what thing, ye shall answer, or what ye shall say: for the Holy Ghost shall teach you in the same hour what ye ought to say." The advice and promise contained in these verses were very suitable to the disciples, many of whom were soon to be called before Jewish and Roman courts of various kinds, for the sake of Christ. A similar address was made to them on a former occasion, as appears from the 10th chapter of Matthew, and was repeated once more at least, as we find in the 21st chapter of this Gospel. Plain and illiterate, as the disciples generally were, they would be ready to be much alarmed at the thought of appearing before civil and ecclesiastical rulers and judges, not only from the apprehension that they might be condemned, if they did not plead their cause aright, but still more from the apprehension that from some failure in judgment, or memory, or eloquence, on their part, the cause of the gospel might suffer which was dearer to them than their life. Their Lord, therefore, wisely and graciously counselled and encouraged them in that prospect. "Take ye no thought," said he;-not that prudent thought was unbecoming, or that they were to be rash, and speak unadvisedly with their lips: but they were forbidden to take anxious, perplexing, and disquieting thought, as the word might be rendered, and as he said on another occasion, "Take no thought for the morrow." Such thought as that, at the time they were speaking, would have argued distrust in God, and would have thrown them into such confusion as would have incapacitated them from speaking as they ought. They were not to be studious of making a fine appearance: nor were they to be apprehensive that the Lord would allow, either them to be put to shame, or his own cause to suffer. Nay, as spoken to those who were under the influence of plenary inspiration, these words forbade them to spend time in premeditation on their defence of themselves, or on their declaration of the gospel: for it is thus expressed, in Mark,* "Take no thought beforehand what ye shall speak, neither do ye premeditate."-"Take