mations are heard in the streets: but shall gain gradual possession of the hearts of those who come to him and hear his sayings.

This is illustrated by the proverb, a bruised reed shall he not break, and smoking flax shall he not quench. Nothing could require less violence than the breaking a bruised reed, or the quenching of smoking flax. Yet even so much would he not exert.

And this proverb exemplifies the meekness, so does it also the mercy, of the Saviour. The tender conscience of one who is heavy laden with the burthen of sin, is like the bruised reed. The Pharisees would have broken that bruised reed: those who complained of Jesus, that he ate with publicans and sinners; those who "esteemed themselves righteous and despised others," would have rejected the first advance of a returning prodigal. For this was one of their offences, "Ye shut up the kingdom of heaven against men ; for ye neither go in yourselves, neither suffer ye them that are entering to go in." (ch. xxiii. 13.) But the character of Christ was, to "bind up the broken-hearted, to set at liberty them that are bruised;" to say to the contrite, “Go in peace," and to the penitent, "Thy sins be forgiven thee."

So, likewise, when flax is smoking, a gentle breath may fan it into a flame; a drop of water will extinguish it. Such is the feeble spark of grace in the heart; soon may it be checked and made ready to expire by the language of severity and haughtiness; but, if encouraged, it may increase to genial warmth and vivid light; may come to be seen before men," brightly burning in the service

of God. Despair would be the drop of water, and quench the smoking flax: hope would be the gentle breath which revives and nourishes. And the words of Christ are words of hope; "Come unto me, all ye that labour and are heavy laden, and I will give you rest." "God so loved the world, that he gave his only begotten Son, that all that believe in him should not perish, but have everlasting life.” His coming, his dying, his living, all preclude despair. His coming, assures the soul that it is precious in the sight of God, though rendered vile by sin. His dying, secures the ransom: "the strength of the law" is broken, for the penalty of sin is paid. His " living at the right-hand of God to make intercession" for us, is a continued consolation, that the pledge of mercy which he has given shall not be in vain; that "the good work which he has begun," shall not be marred by the assaults of Satan, but shall be "performed unto the end," through the power of the Holy Ghost.

Let

Let us then, each for ourselves, fulfil the prophecy, In his name shall the Gentiles trust. us "trust in his name," in the weakness of youth, in the vigour of manhood, in the hour of death, and in the day of judgment. To whom else "should we go? He has the words of eternal life."

LECTURE XXXI.

MIRACLES OF CHRIST.

BLASPHEMY AGAINST

THE HOLY GHOST.

MATT. xii. 22-37.

(Mark iii. 20-30; Luke xi. 14—30.)

22. Then was brought unto him one possessed with a devil, blind and dumb; and he healed him: insomuch that the blind and dumb both spake and saw.

23. And all the people were amazed, and said, Įs not this the Son of David?

24. But when the Pharisees heard it, they said, This fellow doth not cast out devils, but by Beelzebub,' the prince of the devils.

25. And Jesus knew their thoughts, and said unto them, Every kingdom divided against itself is brought to desolation, and every city or house divided against itself shall not stand.

26. And if Satan cast out Satan, he is divided against himself: how shall then his kingdom stand?

27. And if I by Beelzebub cast out devils, by whom do your children cast them out? therefore they shall be your judges.

28. But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you.

1 Beelzebub is the name given to a god worshipped by some of the Philistines. The Israelites adopted the name from their idolatrous neighbours, and used it to signify the chief of evil spirits. Our Lord, by his answer, shows that he takes it in the same sense as the word Satan.

The miracles which our Lord wrought, began to have their proper effect upon the minds of the people. They said, Is not this the Son of David? "He who should come?" The Pharisees, who denied him to be the expected Son of David, must propose some answer to this; must account for his miracles in some other way. He is in league, they say, with Beelzebub and so casts out devils, not by his own power, but by agreement with their prince and chief. This, said our Lord, would be like a king conspiring against himself. These are evil spirits, of whom Beelzebub, or Satan, is the head: will Satan cast out Satan?

Besides, some of yourselves attempt the same good work are they too united with Beelzebub? or, by whom do they cast them out? No. In this you have a proof, if you had eyes to see, or ears to hear, that what your prophet Daniel has foretold, is coming to pass, and that "the God of heaven is setting up a kingdom which shall never be destroyed." (Dan. ii. 44.)

29. Or else how can one enter into a strong man's house, and spoil his goods, except he first bind the strong man? and then he will spoil his house.

30. He that is not with me is against me; and he that gathereth not with me, scattereth abroad.

Satan is like a strong man: and those who have devils are in his possession. Who can enter into his house, and spoil his goods, that is, who can deliver such out of his power, unless he first conquer Satan? It is in this, as in other things; he that is not with another, is against him. If I am

M

not gathering for Satan, I am scattering and lessening his harvest. And you cannot but see that

I

am really taking from him, and not adding to his power.

31. Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Ghost shall not be forgiven unto men.

32. And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come.

Our Lord here warns the Pharisees of the danger they were incurring. These miracles were done by the Holy Spirit. To attribute them to Satan, was blasphemy; and such blasphemy as must lead to eternal condemnation. Blasphemy against the Holy Ghost shall not be forgiven unto men. We plainly see why this is declared. Without repentance, no sin can be forgiven. But the Holy Spirit alone can lead to repentance. And the Holy Spirit will not convert one who denies his power. Therefore blasphemy against the Holy Ghost takes away all hope of repentance and pardon, because it closes up that channel through which alone repentance and pardon can be conveyed.

On the other hand, it is mercifully said, Whosoever speaketh a word against the Son of man, it shall be forgiven him. There might be errors and unbelief relating to Christ, which might afterwards be repented of and pardoned. As in the ensuing chapter it is asked, "Is not this the carpenter's son? is not his mother called Mary, and his