and his reprobate host. How, then, can any be meet for an inheritance among the saints in light, who are not reconciled to the doctrine of reprobation, which is, and which will be forever, celebrated there?

While the decree of reprobation is eternally executing on the vessels of wrath, the smoke of their torments will be eternally ascending in the view of the vessels of mercy, who, instead of taking the part of those miserable objects, will say, Amen, alleluia, praise ye the Lord. It concerns, therefore, all the expectants of heaven, to anticipate this trying scene, and ask their hearts, whether they are on the Lord's side, and can praise him for reprobating as well as electing love. This is the most proper subject, by which to try their christian character. They must sooner or later be brought to this touch-stone, and either stand, or fall by it. The day of decision is at hand. The scenes of eternity will soon open to view. And those who cannot heartily and joyfully sing the song of Moses and the Lamb, must be excluded from the abodes of the blessed, and sink speechless into the bottomless pit of despair.

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SERMON XVII.

ON THE UNPARDONABLE SIN.

1 JOHN V, 16.
There is a sin unto death.

THE Apostle is here speaking upon the subject of prayer. He encourages all who believe in Christ, to call upon God with freedom and confidence. He assures them, if they pray according to the will of God, either for themselves or others, their prayers shall certainly be heard and answered. But he observes, it is not their duty to pray for any who are known to have committed the sin unto death, because that is a peculiar sin, which God has determined never to forgive. "These things have I written unto you that believe on the name of the Son of God, that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God. And this is the confidence that we have in him, that if we ask any thing according to his will, he heareth us. And if we know that he hears us, whatsoever we ask, we know that we have the petitions that we desired of him. If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for them that sin not unto death. There is a sin unto death: I do not say that he shall pray for it. All unrighteousness is sin: and there is a sin not unto death." According to this representation of the sin unto death, it is evidently that sin, which our Savior said should never be forgiven, and that which is commonly called the Unpardonable Sin. Here it may be proper, first, to point out the peculiar properties of this sin; and, then, to inquire why it is unpardonable.

with apprehensions of its guilt, and some have been driven to the very borders of despair. Careless and stupid persons have but little dread of sinning the sin unto death; but those of a more tender conscience and gloomy cast of mind, are extremely prone to imagine, that they have actually sinned beyond the reach of pardoning mercy. It is, therefore, of practical impor tance, to say something upon this subject, which is suited to remove the groundless fears of some, and to prevent the fatal presumption of others. And for this purpose, it is very necessary,

I. To point out the peculiar properties of the sin unto death. And here I would observe,

1. This sin is directly pointed against the Holy Ghost. Though there be but one true God; yet the Scripture represents the one true God, as existing in three distinct Persons. These are called the Father, the Son, and the Holy Ghost; and represented, as bearing distinct parts in the work of our redemption. Hence one sin may be more directly pointed against the Father; another more directly pointed against the Son; and another more directly pointed against the Holy Ghost. The transgression of the divine law seems to be more directly pointed against the person of the Father, who assumes the character of Lawgiver. Unbelief more immediately dishonors the person of the Son, who claims the character of Mediator. And open opposition to the appearance of holiness more especially reproaches the person of the Holy Ghost, who performs the office of Sanctifier.

Our Savior, speaking of the unpardonable sin, observes this distinction of persons in the Godhead; and, represents it, as more directly pointed against the Holy

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sacred Trinity. In the twelfth chapter of Matthew we read, "They 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. And all the people were amazed, and said, Is not this the son of David? But when the Pharisees heard it, they said, This fellow doth not cast out devils but by Beelzebub the prince of devils. And Jesus knew their thoughts, and said unto them-Wherefore, all manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Ghost, it 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 Savior wrought miracles, by the power of the Holy Ghost; and accordingly he considers the Scribes and Pharisees as blaspheming the Holy Ghost, by ascribing a miracle wrought by his divine influence, to the power and agency of the devil. And he repeatedly declares, that their sin was unpardonable, not because it was pointed against himself, but against the Holy Ghost. "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." And to make the distinction plainer still, he says, "All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy of the Holy Ghost shall not be forgiven unto men." According to this infallible description of the sin unto death, it is always directly pointed against the Holy Ghost.

2. The sin, which shall never be forgiven, is a sin of the Tongue. This appears from the express declara

man, it shall be forgiven him: but unto him that blasphemeth against the Holy Ghost, it shall not be forgiven." And in the third of Mark, he conveys the same idea, in plainer and stronger terms; "Verily I say unto you, All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme: but he that shall blaspheme against the Holy Ghost hath never forgiveness." The evangelist adds, "Because they said, He hath an unclean spirit." Though they had inwardly felt the keenest malice against Christ, yet, if "they had not said, he hath an unclean spirit," they would not have blasphemed the Holy Ghost, by whom he wrought miracles, nor consequently have been guilty of the unpardonable sin. Blasphemy properly consists in evil speaking, and can be committed only in words. Though there is a multitude of ways of dishonoring the Father, the Son, and the Holy Ghost; yet there is but one way of blaspheming these divine Persons, and that is by speaking reproachfully of them. And since our Savior expressly says, that the sin unto death consists in blaspheming the Holy Ghost, we may safely conclude, the unpardonable sin is always a sin of the tongue This leads me to observe,

3. That the sin, which shall never be forgiven, is a public and not a secret sin. Some sins can be committed only in public. The sin of slander, for instance, is of a public nature. One man cannot slander another in secret. The essence of slander consists in one man's speaking falsely of another, with a view to injure his character. But no man can injure another's character, without speaking against it in public: or at least so as to be heard by somebody besides himself. So blas