and beautify the rational creation of God. As we may notice this subject in part in our next lecture, which will be on the subject of blasphemy against the Holy Ghost, we may be brief. 66 How tender are the words of Joseph to those who had hated him without a cause: "Come near to me I pray you." This is the language of the blessed Jesus in the Gospel of his grace. He speaks to every sinner, saying, coine near to me I pray you.' The apostle says "we pray you in Christ's stead, be ye reconciled to God; for he hath made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him." The sun, As we have seen that the blessing which came upon the head of Joseph, was in all respects, as large and rich as could be desired, may we not believe with confidence, that the Redeemer will as fully "see of the travail of his soul and be satisfied?" If in room of that most interesting account of the humble submission of all Joseph's enemies to him, we were informed that three only were ever brought to repentance, and to be humble before him, and also to receive of his bounty, could we consider his reward to be equal to what the present account makes it? Would it be possible, in this case to see how his dreams were fulfilled? His sheaf stood upright, and all his brethren's sheaves made obeisance to it. and the moon, and the eleven stars made obeisance unto him. With less than the submission of all could these heaven-inspired dreams have fully come to pass? With all this was he blessed, and blessed in the sweet enjoyment of a forgiving spirit, and in the victory that spirit gained over the affections of his brethren. Moreover, he was bountifully blessed in his liberal bestowments on his dependant brethren. They were all blessed in him, but he was the most blessed of all: for "it is more blessed to give than to receive." Thus we believe, that with less than the reconciliation of all men to Jesus, the faithful word of all God's holy prophets since the world began, who have spoken of the restitution of all things, can never be fulfilled. Nor can Jesus see of the travail of his soul and be satisfied with less than the humble submission to his laws, of all who have ever been his enemies. We believe, and believing we rejoice, that the kind Redeemer shall finally be blessed with the full enjoyment of forgiving the iniquities of all his enemies, of feeding them at his own table, with the bread of everlasting life. All will be blessed in him; "all nations shall call him blessed; but he shall be the most blessed of all, as it is " more blessed to give than to receive." Blessed were the people that heard tne joyful tidings, that there was corn in Egypt. How did the husband's heart leap for joy, that the companion of his bosom should not "perish with hunger!" How unspeakably happy were parents made when assured that their children could be supplied with bread! More blessed still are the "people who know the joyful sound," of the gospel of Jesus, and walk in the light of the Lord. Parents look, behold the shepherd of Israel taking your little children in his arms, and saying "of such is the kingdom of heaven." Said the risen Saviour "go ye into all the world and preach the gospel to every creature." Yes, my friends, you are all welcome to the bread of life; and "Christ hath sent me to invite you, "Let not shame nor pride prevent you, LECTURE IX THE BLASPHEMY AGAINST THE HOLY GHOST. MATTHEW, xii. 31, 32. 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. 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 Saviour spake the words of our text in his reply to the Pharisees, who said of him, "this fellow doth not cast out devils but by Beelzebub, the prince of the devils." The circumstance which led the Pharisees to speak as we have just noticed was the following. There was brought unto Jesus one possessed with a devil, blind and dumb and he healed him, insomuch that the blind and dumb both spake and saw. And all the people were amazed, and said, is not this the son of David? That is, is not this man who cast out devils and works so many miracles the Messiah or Christ of whom the law and the prophets have spoken? As the Pharisees were bitterly opposed to Jesus, this exclamation from the people gave them great uneasiness, for as much as the people were in favor of Jesus, so much they must be in opposition to the Pharisees. In order, therefore, to prevent the people from believing in Jesus, the Pharisees said that he cast out devils by Beelzebub, the prince of the devils. It seems that the miracles of Jesus were so evident, so open, so undisguised, that his keenest eyed enemies found no chance of success with the people by denying the facts of the miracles; they must, therefore, de ceive the people by some other means. In the case of the miracle wrought on the man that was born blind, they seemed to doubt the fact of his having been born blind; but having called his parents and received their testimony, they were compelled to believe the fact, but they said to the man to whom sight had been given, "give God the praise, we know that this man is a sinner." It was contended, that as this miracle was performed on the sabbath day, he who wrought it could not be of God. If the Pharisees could persuade the people that Jesus was a sinner, notwithstanding all the miracles which he did, they were sure that they would not believe that he was the Messiah promised. But it seems that the people had discernment enough to raise the question, "How can a man that is a sinner do such miracles?" This question must receive some sort of an answer; and almost any thing would do that superstition would countenance, for the common people supposed that these Pharisees and learned doctors of the law, being godly people and of deep discernment must know. When, therefore, their wisdom suggested that the miracles of Jesus were effected by the agency of the prince of the devils, it was by no means difficult for the people to give credit to the opinion, for they were already fixed in the superstitious notions of devils. The declaration, that Jesus cast out devils by Beelzebub, the prince of the devils, was a declaration directly against the spirit and power by which the miraacle was effected. In reply to this the Saviour reasoned in his usual, natural, plain and energetic manner, as follows: "Every kingdom divided against itself is brought to desolation: and every city or house divided against itself shall not stand: And if Satan cast out Satan, he is divided against himself; how shall then his kingdom stand? And if I by Beelzebub cast out devils, by whom do your children cast them out? therefore they shall be your judges. But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you. 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. He that is not with me, is against me; and he that gathereth not with me, scattereth abroad." Then follow the words of our text, which, when considered in the connexion in which they are found, plainly indicate that the Pharisees, who said that Jesus cast out devils, by Beelzebub, the prince of the devils, did, in so saying, speak blasphemy against the Holy Ghost. We shall now proceed to inquire why this sin or blasphemy against the Holy Ghost, by which thể miracles of Jesus were wrought could not as easily be forgiven as any other sin or blasphemy. It is generally contended that this sin against the Holy Ghost cannot be forgiven because it is so much more heinous than all other sins; but because this is the general opinion it is no proper evidence of its being true. Has it ever been proved that this blasphemy is more heinous than other sins! The speaker feels solicitous that the hearer may be disposed, on this subject, to admit of nothing without proof. We are not only at liberty to reject all ideas which have been established by tradition without proper evidence, but it is our religious duty so to do. Let it then be proved that this sin against the Holy Ghost could not be forgiven the Pharisees as easily as any other sin that they committed, because this sin was more heinous than any other, and then we will believe it; but not before. But it is contended that this sin is certainly greater than any other, because it is committed against greater light. Here again we call for proof. Are we informed in the scripture, that this sin is committed against greater light than any other? No, we have no such information. It is granted, that learned divines, so called, have made very nice calculations respecting the degrees of divine light and knowledge which were required in order to enable a person to commit this sin; but then we must be just enough to these pious doctors to allow them the whole of the credit due to such profound researches, for they alone are entitled to it; they have had no help from divine revelation. On the other hand it is our duty to re |