port and defend it. I shall therefore content myself with explaining the nature of the sin against the Holy Ghost, as it is clearly to be collected from considering the occasion on which the words of the text were spoken, and also some collateral passages of Scripture, which relate to this sin.

1st. Then, the occasion of the words was this:

The Pharisees, having seen our Saviour perform a great number of miracles, and, in particular, heal one possessed with a devil, blind and dumb; directly accused him of casting out devils by Beelzebub, the prince of devils.

From this imputation our Saviour clears himself, by telling them, that it was absurd to suppose, that he derived the power of casting out devils from the prince of devils; since, in that case, Satan would be divided against himself, and therefore his kingdom could not stand.

He then proceeds to shew their malice in ascribing his power of casting out devils to Beelzebub, whilst, at the same time, they ascribed that power to God, by which some among themselves pretended to perform the same miracle: “If "I," says he, "by Beelzebub cast out "devils, by whom do your children cast "them out?" As if he had said; What cause have you to be so prejudiced against me, when you act in a different manner towards others, who claim the same power? For if I by Beelzebub cast out devils, then must your children, that is, your disciples or countrymen, cast them out by Beelzebub too: "Therefore," says he," shall they be your judges,"

He then shews, that he is so far from acting under the influence or by the power of Beelzebub, that his casting out devils plainly implies, that he possessed a power far superior to that of Beelzebub : For "How," says he, "can one enter "into a strong man's house and spoil his goods, except he first bind the strong 66 man; and then he will spoil his goods:"

that

that is, in other words, nothing less than a divine power, superior to that of Beelzebub, could enable me to perform these miracles, by which I pull down the strong holds of Satan, and dispossess him of those habitations, which God, for wise reasons, has, for a time, permitted him to occupy.

He then concludes with this proverbial sentence:" He that is not with me, is

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against me; and he that gathereth not "with me, scattereth:" that is, we justly look upon those as enemies, who, though they do not openly declare against us, yet do not take our part, or shew a willingness to assist and protect us: therefore much more I, who am so far from favouring his cause, that I openly declare against and make war upon the kingdom of Satan, must undoubtedly be considered as his clear and determined enemy.

Having thus shewn the folly and malice of the Pharisees in ascribing his

power of working miracles to a diabolical agency, he then pronounces the heavy sentence of

con

condemnation contained in the words of the text: "All manner of sin and blasphemy shall be forgiven unto men; "but the blasphemy against the Holy “Ghost shall not be forgiven."

It is plain therefore, from a review of the whole circumstances, that the sin of the Pharisees, against which our Saviour pronounced this severe anathema, consisted in this: That when they had sufficient evidence to convince them, that the miracles he wrought were performed by the finger of God, they wilfully and maliciously persevered in ascribing them to the power of the devil.

This will appear still clearer, if we consider the manner, in which St. Mark relates the same fact: "6 Verily," says he, "I say unto you, all sins shall be forgiven unto the sons of men, and blasphemies wherewithsoever they shall "blaspheme: but he that shall blas

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pheme against the Holy Ghost hath never forgiveness, but is in danger of "eternal damnation:" And he then immediately

mediately adds, that Jesus spake this, "because they said, he hath an unclean "spirit." Now, as our Saviour's miracles were the most authentic proof that could be given of his being sent from God, and that his doctrine was divine; and as the crime of the Pharisees consisted in ascribing his miracles to the devil, because they would not believe his doctrine, nor own him for the Messias; we may therefore conclude, that the leading and principal part of the sin against the Holy Ghost consists in rejecting a religion, as false and founded on diabolical agency and imposture, which comes to us recommended and confirmed by strong and authentic proofs of a divine original,

But, in order to give you a clearer and more distinct idea of this sin, I shall examine what is said of it, in two places of the epistle to the Hebrews, which are generally understood to have relation to this point,

The first is in the 6th chapter, where the Apostle expresses himself in these

terms: