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"Wherefore I say unto you, All manner of sin and blas. phemy 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."-MATT. xii.

31, 32.

THESE are unquestionably very solemn, and, we may even say, astounding words to come from the lips of the merciful and compassionate Jesus, whose great design in coming into the world was to provide for the pardon of sinners, and who elsewhere represents in the most comprehensive and glowing terms his willingness and power to save. How striking to hear him speaking of a degree of guilt that lies beyond the pale of mercy!-of a sin that is actually unpardonable! That there is such a sin, however, his words here too plainly assert to leave any room for doubt; and forming, as they do, so apparently marked an exception to the general tenor of his declarations, it becomes all the more necessary that we should be careful not to mistake their meaning.

1. In endeavouring to ascertain this, we must first of all look to the occasion on which they were uttered; for that our Lord meant to characterize the sin then committed as belonging to the class here pronounced unpardonable, seems to us so obvious that no explanation of the words can be satisfactory which does not specially include it. The occasion was this: Jesus had cured a poor demoniac, who, among other evil affections, had been blind and dumb, so that he now both spake and saw. It was impossible to deny the reality or the greatness of the miracle; and the wondering multitude very naturally and properly drew the conclusion, not only that the beneficent hand of God had effected the happy change, but that he who immediately wrought it could be no other than "the Son of David," the long expected Messiah. But certain of the Pharisees, already, it would seem, fixed in their determination to reject Jesus as the Messiah, sought to undo the impression thus produced, and to dispose of the whole matter by saying, "He doth not cast out devils, but by Beelzebub the prince of the devils." It is in replying to this allegation, that our Lord 24. †

introduces the statement regarding the unpardonable sin-in the second part of the reply; for the whole reply consists of two parts: in the first of which he exposes the flagrant absurdity of the charge; and in the second, points to the reprobate and hopeless state of mind in which the persons must have been who could seriously urge it. The absurdity lay in ascribing to Satan what manifestly overthrew Satan's dominion; for if he might do this, wherein then could possibly stand the distinction between Satan and God? What

more or better thing could the blessed Jehovah do than was done by the prince of darkness? The idea could not stand a moment's consideration. It was clear as day, that when casting out devils Christ appeared as an adverse power-a power directly opposed to Satan's in its nature, and superior to it in might and authority, since the latter was compelled, as a vanquished foe, to quit the field. And what, then, could this superior, devil-expelling power be, but that of the Spirit of God, by whose immediate agency all the works of Godhead are performed? Nothing more was needed than such a manifest worsting of Satan, to show that the kingdom of God, which was to destroy the works of darkness by the blessed agency of the Spirit, had already! begun to appear and develop itself among men.

But the more manifest this had become, through the signs and wonders proceeding from the hand of Christ, the more palpable and heinous did the blasphemy appear of ascribing to the wicked one the operations of Him who is only good-of making Satan the author of the peculiar works of the divine kingdom; and fearful must have been the malice, hopelessly inveterate the blindness and perversity, of those who could thus interchange the sources of good and evil, and outrageously confound heaven and hell. "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."

The wherefore here plainly connects the judg ment now pronounced with the sin that had just been commented on; and it is not con

ceivable that our Lord should have spoken as he did, without intending to mark the blasphemy then uttered as at least one form of the unpardonable sin. This is rendered, if possible, still more certain by the explanatory statement thrown in by the evangelist Mark, who, after the words, "he hath never forgiveness, but is in danger of eternal damnation," immediately adds, "because they said, he hath an unclean spirit." Because they said this, the persons now before him had been guilty of a specific crime; and in what he had said, he spoke of no imaginary case, or of what might possibly hereafter arise, but of what had at that moment transpired. A blasphemy of a particular kind, indicating guilt of an awful dye, has forced itself on his notice, and for a warning to others he gives solemn utterance to the dismal and doomed condition of those who were so far gone in depravity as to be capable of venting it. Such, indeed, was his general practice. It is through the present that he commonly speaks to the future; and only from what he says of the forms of evil and of good, as they came from time to time under his notice, that he gives judgment regarding particular cases.

2. But the thought may perhaps be ready here to present itself: If those perverse and infatuated Pharisees were really guilty of the | unpardonable sin, wherein then lies the force of the distinction drawn in the words of Christ between blasphemy against himself and blasphemy against the Spirit? The one, he testifies, is pardonable (of course, on repentance and faith), the other unpardonable. But the particular blasphemy uttered on the present occasion, was it not uttered against a work of Christ? Was it not he simply whom the adversaries wished to bring into discredit? And if so, then must it not rather have been some future and more advanced stage of wickedness which Christ here so awfully characterized?

There is some appearance of truth in this thought, which has led many writers and commentators into a wrong track; but it proceeds on a misapprehension of the real point at issue. What was called in question, and wickedly maligned by the adversaries, was not the work itself of Christ, namely, whether this was a real miracle or not? and whether, as to its immediate operation, of hurtful or beneficent tendency? There was here absolutely no room for doubt, and no diversity of opinion. It was not this, therefore, that was in dispute;

but from what quarter it proceeded, and whether the power that breathed and wrought in it, was the spirit of apostasy and all evil, or the Spirit of the living God.

Now, it is here precisely that the connection of the Holy Spirit with Christ comes into view, and that through the one the other might be vilified and blasphemed. Of the nature of that connection it becomes us to speak with humility and caution, being, as well in itself as in its bounds and limits, a mystery. That must lie immeasurably beyond the reach of man's finite comprehension. The fact, however, is matter of undoubted certainty, and in some of its more outward bearings on the things of God is as easily apprehended as many other things of a like spiritual nature. It is not simply, we must remember, as divine, as the second person in the adorable Godhead, that we have to view Christ, when performing the work given him to do on earth; but as the God man-man as well as God-and in all the works that proceeded from his hand, operating by the human as well as the divine part of his mysterious person. Even as divine, there is an inseparable connection between the working of the Son and the energy of the Spirit; so that the same act might under one aspect be ascribed to the Son, and under another to the Spirit. For in every operation of Godhead, the whole Godhead must have a part; and "the Father as goodness, the Son as wisdom, the Holy Ghost as power, do all concur in every particular outwardly issuing from that one glorious Deity, which they al: are." (Hooker).

But it is not this we have properly to do with, when the works of our Lord's personal ministry' are concerned; for these were wrought by him as at once human and divine-the divine not destroying or suspending the human, but only sustaining it, so as to render it capable both of receiving and of doing all that belonged to his high undertaking. Outwardly and directly, we may say, it was the human that had to transact all-Christ, as the son of Mary, the elect of Jehovah, the servant of servants; and in this respect he just as much needed the indwelling power of the Holy Spirit as any other servant of God; nay, needed this so much the more, as the duty of service required at his hands surpassed in difficulty and importance every other. Hence, at the very threshold of his personal ministry, he was replenished with the gift of the Holy Spirit, even "without measure" -a gift which his divine nature alone could

!

have made him capable of receiving. And though, as concerned the Church at large, the Spirit was not properly given till Christ was glorified; yet, as concerned himself, the Head of the Church, the Spirit was given in undivided fulness from the moment of his baptism; and every work he thenceforth did, while it was immediately wrought by his own hand, was at the same time identified with the Spirit's power, and bore clearly impressed on it the marks of the Spirit's working.

It was perfectly possible, therefore, for persons living at that stage of the Church's history to be guilty of blasphemy against the Holy Spirit, as well as against Christ the Son. And the distinction between the two kinds of blasphemies is not very difficult to be drawn-it lies plain enough even to common apprehensions. It was a blasphemy, or false and impious accusation against the Son, if they denied his pretensions, if they gave unfounded and injurious representations of his designs and purposes; or, to come more closely to the matter before us, if they doubted the reality of his miracles, or held them insufficient by themselves to establish the truth of his Messiahship. Thoughts conceived, words uttered to this effect, though they were grounded in falsehood, and breathed a spirit of awful disrespect and impiety toward the Holy One of God, yet they bore respect simply to him as the Son, or to that kind of manifestation which he chose to give of himself, as the word and wisdom of the Godhead. A greater measure of light and further reflection might have corrected them. But when the reality of a miracle, such as that of casting out devils, was admitted; when no question was raised about its propriety as a part of those works which it became Jesus as Messiah to perform; when also its beneficent and heavenly character stood so palpably and undeniably manifest that only one opinion could be entertained of it; when, in a word, the ostensible agent was fully acquitted, but the supernatural power working in him and by him was called in question, nay, boldly identified with the dominion of hell; then a charge, and that the foulest of all charges, was directly brought against the Holy Ghost, whose power it was that enabled the man Christ Jesus to perform the mighty works that thus showed themselves forth in him. The blessed Spirit, who can work only to the production of what is pure and good, and is the direct antagonist of Satanic agency, was confounded with that very agency itself, and regarded as an emanation from the

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bottomless pit. Such was the sin or blasphemy of which those persons were guilty; and it only remains to ask, why this sin, in particular, should have been esteemed so singularly heinous as to be pronounced unpardonable? To be continued.

COMMUNIONS AT CAMBUSLANG.
(Continued from page 250.)

BUT long before these desires (for a second communion) could be learned, a proposal to this effect had been suggested, and was at this very time under consideration. But this cannot be better explained than in a letter written by Mr. M'Culloch himself This letter contains an account of the communion, and although it wants the date, it must have been written very soon after that solemnity. It is addressed to a brother minister, but his name is not given, and is as follows:

the sacrament of the Lord's supper dispensed here "Rev. and Dear Brother,-You know that we had on the 11th of July last. It was such a sweet and agreeable time to many, that a motion was made by Mr. Webster, and seconded by Mr. Whitefield, that we should have another such occasion again in this place very soon. The motion was very agreeable to me, but I thought it needful to deliberate before deed extraordinary, but so had the work in this place coming to a resolution. The thing proposed was inbeen for several months past. Care was, therefore, taken to acquaint the several meetings for prayer for direction to those concerned in determining this with the motion. They relished it well, and prayed matter. The session met next Lord's-day, and taking into consideration the divine command to celebrate work that had been here for some time past; the ordinance often, joined with the extraordinary and understanding that many who had met with much benefit to their souls at the last solemnity, had expressed their earnest desires of seeing another in this place shortly; and hearing that there were many who intended to have joined at the last occasion, but were kept back through inward discouragements, or outward obstructions, and were wishing soon to see another opportunity of that kind here, to which they might have access; it was therefore resolved, should be again dispensed in this parish on the third God willing, that the sacrament of the Lord's supper Sabbath of August then next to come, being the 15th day of that month. And there was first one that, appointed for a general meeting of the several day and then another, at some distance of time from societies for prayer in the parish, at the manse. They accordingly met on the days appointed, with hood. And when the manse could not conveniently some other Christians from places in the neighbour-| hold them, they went to the church; and at one of these meetings, when light failed them in the church, a good number, of their own free motion, came again to the manse, and continued at prayers and praises together till about one o'clock next morning.

"The design of these meetings, and the business. singing of psalms and blessing the name of God which they were accordingly employed in-besides together-was to ask mercy of the God of heaven to ourselves; to pray for such as unhappily opposed this would forgive their guilt in this matter, open their work of God here and in other parts, that God eyes, remove their prejudices, and convince them that it is indeed his work, and give them repentance would continue and increase the blessed work of to the acknowledgment of the truth; that the Lord

conviction and conversion here and in other places, where it has begun in a remarkable measure, and that he would extend it to all the corners of the land; and that he would eminently countenance the dispensing of the sacrament of the holy supper a second time in this place, so as make the glory of this latter solemnity to exceed that of the former. Much of the Lord's gracious presence was enjoyed at these meetings for prayer. Returns of mercy were vouchsafed in part, and are still further expected and hoped for.

"The second sacramental occasion did indeed much exceed the former, not only in the number of ministers, people, and communicants, but, which is the main thing, in a much greater measure of the power and special presence of God, in the observation and sensible experience of multitudes that were attending.

"The ministers that assisted at this solemnity were, Mr. Whitefield; Mr. Webster, from Edinburgh; Mr. M'Laurin and Mr. Gillies, from Glasgow; Mr. Robe, from Kilsyth; Mr. Currie, from Kinglassie; Mr. M'Knight, from Irvine; Mr. Bonar, from Torphichen; Mr. Hamilton, from Douglas; and three of the neighbouring ministers, namely, Mr. Henderson, from Blantyre; Mr. Maxwell, from Rutherglen; and Mr. Adam, from Cathcart-all of them appeared to be very much assisted in their work. Four of them preached on the fast-day, four on Saturday, on Sabbath I cannot tell well how many, and five on Monday; on which last day it was computed that above twenty-four ministers and preachers were present. Old Mr. Bonar, though so frail that he took three days to ride eighteen miles, the distance between Torphichen and Cambuslang, yet his heart was so set upon coming, that he would by no means stay away; and when he was helped up to the tent, he preached three times with great life, and returned with much satisfaction and joy. Mr. Whitefield's sermons on Saturday, Sabbath, and Monday, were attended with much power, particularly that on Sabbath night about ten o'clock, and that on Monday; several were crying out, and a very great but decent weeping and mourning was observable through the auditory. On Sabbath evening, while he was serving some tables, he appeared to be so filled with the love of God, as to be in a kind of ecstasy, and he communicated with much of that blessed frame. Time would fail me to speak of the evidence of the power of God coming along with the means, and I am in part prevented by what is noticed by Mr. Robe in his Narrative.

"The number of people present on Saturday and Monday was very considerable. But the number present at the three tents on the Lord's-day was so great, that, so far as I can hear, none ever saw the like in Scotland, from the Revolution down, or even anywhere else, on a sacramental occasion. Some have called it fifty thousand, some forty, and the lowest estimate I hear of, with which Mr. Whitefield agrees, who has been used to great multitudes, and accustomed to form a judgment of their number, makes them to have been upwards of thirty thousand.

"The number of communicants appears to have been about three thousand. The tables were double, and the double table was reckoned to contain from a hundred and fourteen to a hundred and twenty communicants. The number of tables I reckoned at twentyfour, but I have been since informed, that a man who sat near the tables and kept a pen in his hand, carefully marking each service, declares that there were twenty-five double tables or services, the last wanting only five or six persons to fill it up. And this account seems the most probable, as it

nearly agrees with the number of tokens distributed, which was three thousand. And some worthy of credit, and who had proper opportunities to know, gave it as their opinion, that there was such a blessed frame fell upon the people, that if there had been access to get tokens, there would have been a thousand more communicants.

This vast concourse of people, you may easily imagine, came not only from the city of Glasgow, and other places near, but from many places at a considerable distance. It was reckoned, that there were two hundred communicants from Edinburgh, two hundred from Kilmarnock, a hundred from Irvine, a hundred from Stewarton, and some even from England and Ireland. A considerable number of Quakers were hearing, and many formerly of the Secession, some of whom communicated. A young man looking forward to the ministry, and who had been for some time under great temptation, as if the presence of God was to be no more enjoyed, either in the Church or the Secession, communicated here, and went home with great joy, and full of the love of God.

"There was a great deal of outward decency and regularity observable at the tables. Public worship began on the Lord's-day at half-past eight in the morning. My action sermon was, I think, reasonably short. The third or fourth table was a-serving at twelve o'clock, and the last was serving about sunset. When that was done, the work was closed with a few words of exhortation, prayer and praise, the precentor having so much day-light as to let him see to read four lines of a psalm. The passages to and from the tables were kept clear for the communicants to come and go. The tables were filled so quickly, that oftentimes only four lines of a psalm could be sung between. The tables were all served in the open air, beside the tent and below the brae. The day was temperate; no wind or rain sufficient to disturb. Several persons of rank and distinction, who were elders, most cheerfully assisted in serving the tables; such as the Honourable Charles Erskine, advocate; Bruce of Kennet; Gillon of Wallhouse; Warner of Ardeer; and Mr. Wardrop, surgeon in Edinburgh.

"But the thing most remarkable, was the spiritual glory of this solemnity-I mean the gracious and sensible presence of God. Not a few were awakened to a sense of sin, and of their lost and perishing condition without a Saviour. Others had their bands loosed, and were brought into the marvellous liberty of the sons of God. Many of God's dear children have declared that it was a precious time to their souls-that they had been abundantly satisfied with the goodness of God in his ordinances, and filled with all joy and peace in believing. I have seen a letter from Edinburgh, in which the writer says, 'That having talked with many Christians in that city, who had all been here at this sacrament, they all owned that God had dealt bountifully with their souls on that occasion," Some who attended here have declared, that they would not for all the world have been absent. Others cried out, Now let thy servants depart in peace. since our eyes have seen thy salvation here!'" And there were who wished, had it been the will of God, to be removed while waiting on God in these ordinances, without returning again to the world or their friends, and so to be with Christ in heaven, which is far better.

"I thought it my duty to offer these few hints concerning this solemnity, and so to record the memory. of God's great goodness to many souls on that occasion. And now, I suppose you will by this time find yourself disposed to sing the 98th psalm at the begin ning, or the close of the 72d, or some other psalin of praise. May our exalted Redeemer still go on from

conquering to conquer, till the whole earth be filled with his glory. Amen, so let it be.-In him, I am yours, &c. WILLIAM M'CULLOCH."

Writing from Cambuslang on the 27th August, Mr. Whitfield says, "This day fortnight I came to this place to assist at the sacrament, with several worthy ministers of the Church of Scotland. Such a passover has not been heard of. The voice of prayer and praise was heard all night. It was supposed that between thirty and forty thousand people were assembled, and three thousand communicated. The ministers were enlarged, and great grace was among the people. I preached once on Saturday, once on the Lord's-day in the morning, I served five tables, and preached about ten at night to a great number in the church-yard, though it rained much. There was a great awakening. On Monday at seven in the morning, the Rev. Mr. Webster preached, and there was a very great commotion; and also in the third sermon, when I preached. A very great and serious concern was visible throughout the whole solemnity. The Lord's people went home much refreshed."

We cannot better follow up this account of the second communion, than by extracting a few of Mr. Webster's remarks on the work at large, but written immediately on his return from Cambuslang, and pictures, no doubt, of what he had just witnessed. His letter is dated at Edinburgh, on the 30th of August 1742: "During the time of divine worship, solemn, profound reverence overspread every countenance. They hear as for eternity, and not knowing but the next moment they must account to their great Judge. Thousands are melted into tears. Many cry out in the bitterness of their soul. Some of both sexes, and all ages, from the stoutest man to the tenderest child, shake and tremble, and a few fall down as dead. Nor does this happen only when men of warm address alarm them with the terrors of the

law, but when the most deliberate preacher speaks of redeeming love. Bring them to Mount Sinai, where the thunder roars and lightnings flash, and this may occasion greater outery; but lead them to the consolations that are in Jesus, and then vastly greater numabers fall under the most kindly impressions. Talk of a precious Saviour, and all seem to breathe after him. Describe his glory, and how ravished do many appear! how captivated with his loveliness! Open the wonders of his grace, and the silent tears drop from almost every eye. Such eternal, such glorious themes, seem the delight of their souls, and reign triumphant over each power and faculty.

"These, dear sir, are the visible effects of this extraordinary work during the time of divine wor ship. Upon conversing with the subjects of this work, after public service was over, they gave a distinct and scriptural account of the temper of their minds, and of the various springs whence their tears of sorrow or of joy flowed. Those struck in the most awful manner, when recovered from the violence of the shock, mentioned the quick and affecting sense which they had of divine wrath, before they were so affected. They, condescended on the particular part of the sermon or Scripture which occasioned such views of their guilt and misery. They described the gradual opening of their minds, till, led back to the rock whence they were hewn, they saw that they had been conceived in sin, and brought forth in iniquity, and humbly acknowledged that they had been transgressors from the womb. They spoke under a painful sense of sin, not only as the ruin of the creature, but as dishonouring to a kind and loving Saviour. Unbelief in a particular manner cuts them to the very heart. They cannot bear the thought of having so long rejected the Son of God, and despised his endearing calls, as set forth

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in the Gospel. Being persuaded that he is the only, Redeemer of a lost world, they breathe after him under every character and in every relation; as a king upon his throne, clothed with authority to reign, as well as a priest on the cross, endowed with ability to save. Willingly would they part with all for an interest in Jesus, and they desire nothing more than to be taught of him as their great prophet. Sensible of their utter inability to believe, how earnestly do they pray, 'Open the everlasting. doors of our heart: Come in, thou blessed of the Lord: Be our God and portion!"

"Those who have attained comfort, readily give a reason of the hope and joy which are in them with meekness and fear, declaring, to the praise of divine grace, how the Holy Ghost, formerly a convincer, proved also their comforter, by discovering to them their warrant to lay hold on Jesus the Saviour, and happily determining them to embrace a whole Christ as freely offered in the Gospel: Whom, having not seen,' say they, we love; in whom though now we see him not, yet believing, we rejoice with joy unspeakable and full of glory.' Sensible of the blessed change which has passed upon their minds, they rejoice that old things are done away, and all things become new.

6

"It is not pretended, nor can it indeed be supposed, that all should, on being first awakened, give such distinct accounts of the working of their minds; or that all who have fled for refuge to the hope set before them, have attained to so joyful a faith; but I have honestly described the condition of the generality as I had it from themselves."

THE POOR WIDOW'S BOY.

A NUMBER of well-dressed happy looking boys, just dismissed from school, were at play on the village green. Their joyous shouts caused other boys who did not belong to the school to join them, and they were readily allowed to take part in the sports. Pretty soon a little boy, about nine years of age, came slowly out of a neighbouring lane, and, taking his station by the fence near where the play was going on, watched the proceedings with very earnest attention. He was very pale and thin, his clothes were ragged but clean, his feet were without shoes, and his hat wanted a rim. Now and then a smile would pass over his face as he witnessed some feat of the boys; but for the most part it wore a melancholy expression. He did not ask to play, and no one took any notice of him.

In about twenty minutes David Halsey joined the group. He had remained, during that time, in the school-house, with the teacher, in order to receive some explanations in regard to his lesson. He always wished to understand things thoroughly. He had recited his lesson accurately, but there were some points connected with it which he did not perfectly comprehend. He stayed, therefore, after school, to ask some questions which the teacher was happy to