The Sin against the Holy Ghost shall not be forgiven.

IO And whosoever shall fpeak a Word against the

Son of Man, it fhall be forgiven him: but unto him that blafphemeth against the Holy Ghost, it shall not be forgiven.

II And when they bring you unto the Synagogues, and unto Magiftrates, and Powers, take ye no Thought how or what Thing ye fhall answer, or what ye shall fay:

109 Nothing can therefore be more dangerous and Sect. 111.

fatal, than to oppofe my Caufe, and that efpeci- Luke XII.

ally when the Spirit is fent down on my Follow-
ers, after my Refurrection and Afcenfion: For.
whosoever shall speak a reflecting Word against the
Son of Man in this prefent State of his Humilia-
tion and Suffering, he may poffibly hereafter re-
pent, and on that Repentance it may be forgiven
him (e); but as for him that blafphemeth the Holy
Spirit, who fhall then difplay his most glorious
Agency as my great Advocate and Witnefs, as for
the Wretch that maliciously imputes to Diabolical
Operation the most convincing Evidences of Divine
Power and Goodness that shall be given by the
Spirit after his Effufion, his Crime is of fuch a
Nature, that it shall not be forgiven him; for he
has thus opposed the laft Method of Go D's reco-
vering Grace, and fhall, as utterly incorrigible, be
abandoned to final Deftruction. (See Mat. xii. 31.
and Note (p), Vol. i. pag. 376.)

10.

But let me add, that however others. may be 1-1
affected by this Teftimony of the Spirit, one hap-
py Effect of its Operation fhall be, to furnish you,
my Apoftles, for an honourable Discharge of your
Office, in its most difficult Parts: And therefore
when they, i. e. your Enemies and Perfecutors,.
fhall bring you before the Judicial Court which
affemble in the Synagogues, and even before greater
Magiftrates, and the Supream Powers, whether
Jewish or Heathen; tho' they may have, not only
your Liberty, but your Life in their Hands; be
not anxious how to behave, or what Apology you
fhall make for yourfelves (f), or what you shall fay

in

(e) It may be forgiven him.] Our rendering of agenoslar is more literal; but the Connection fhews it must be taken as here; for it would be 'Madness to imagine, that in fuch aCafe as this, Forgiveness muft come of Courfe, whether the Blafphemer did, or did not, repent. What Grammarians call an Enallage of Moods and Tenfes is very frequent; and I fhall not always think it neceffary to trouble the Reader with an Apology, when the Reafon of the Change is fo evident.

(f) Be not anxious how to behave, or what Apology you shall make for yourselves.] It is not without Reason, that Chrift fo often touches on this Topick. The Apostles, being poor and illiterate Men, would naturally have been thrown into Confufion, when they appeared as. Criminals in the Prefence of Perfons in the highest Stations of Life; and their Solicitude would be in fome meafure proportionable to their Piety, if they apprehended the Gofpel, which was dearer to them than their own Lives, might fuffer by the Hurry and Disorder-of

IIO

Luke XII. 12.

Reflections on the Courage we should fhew in the Caufe of GOD. Sect. 111. in Defence of the Gofpel you preach : For the 12 For the Holy Ghost Holy Spirit himself fhall teach you in that very Hour, what ye ought to say. fhall teach you in the fame Hour, or in the Seafon of the greatest Difficulty and Extremity, what you ought to say, and what Answer you hould make to their most captious Enquiries, or moft invidious Charges: (Compare Mat. x. 19, 20. Sect. 75.) Proper Thoughts and Expreffions fhall freely flow in upon you, as fast as you can utter them; fo that with undaunted Courage you shall be able to vindicate the Honour of my Gospel, and to confound the most artful, or most potent of your Enemies.

Luke xii. 1.

L

IMPROVEMENT.

ET us from this Difcourfe, which we have been reading, learn the Folly of Hypocrify, as well as the Wickedness of it. A lying Tongue is but for a Moment: (Prov. xii. 19.) And the great approaching JudgVer. 2, 3. ment-Day will fhew all in their true Colours. May we live as those, who are then to be made manifeft! May, the Leaven of Deceit, by Divine Grace, be entirely purged out of our Hearts; and all our Conduct be fo fair and equal, that it may appear more honourable and lovely, in Proportion to the Accuracy, with which it is examined; as the whitest Garments are recommended by being feen in the strongest Light ! ..

Ver. 4.

Ver. 5.

Ver. 6, 7.

If we would preferve fuch an Integrity of Soul, let us endeavour to get above the fervile Fear of Man; of Man, that shall die, and of the Son of Man, that shall be made as Grafs; as if the Oppreffor had us in his Power, and were ready to deftroy: And where is the Fury of the Oppreffor? (Ifa. li. 12, 13.) With what infinite Eafe can GoD reftrain it; and when it is let loofe in all its Violence, how little can it do, to hurt his faithful Servants! Let this mean Paffion be over-awed by the Fear of that GOD, who has our Eternal All in his Hands; whofe Vengeance, or Favour, will reach far beyond the Grave, and determine our final Mifery, or Felicity, as we are the Objects of the one, or the other.

While we are in the World, let us labour after a firm Faith in the Univerfality of Divine Providence; from which the leaft of his Creatures are not exempted, nor are they forgotten by it. Let us endeavour to enjoy the Pleasure and Comfort of fuch a Thought; affuring ourselves, that He who regards the Life of Birds, and of Infects, will not neglect the Care and Prefervation of his Children.

In

their Thoughts, when they were thus called publickly to defend it. Compare Note (e) on Mat. x. 19. Vol. i. pag. 463..

CHRIST will not interpofe in a Difpute about an Inheritance:

III

Ver. 8, 9.

In a steady Perfuafion of this, let us determine couragiously to confefs Sect. 111. and maintain his Gospel in the extreameft Danger; knowing, that thus only we shall secure the Honour of being owned by Christ, amidst all the Glories of his final Appearance.

And, in a Word, to animate us to this holy Courage, and to affist us in every other Duty, let us earnestly pray for the Holy Spirit; by whose Ver. 11, 12. Influence the Apoftles were inftructed, and fupported, in the Discharge of their difficult and various Office; whofe Grace therefore must be abundantly fufficient for us, to caufe us to abound in every good Word, and Work. (2 Cor. ix. 8.)

SECT. CXII.

CHRIST being defired to interpofe in a Difpute between Two Brethren about Property, declines the Decifion of the Cafe'; and takes Occafion to advance a Caution against Covetousnefs, which he inforces by the Parable of the Rich Fool. Luke XII. 13,--- 2 1.

LUKE XII. 13.

AND one of the Com

pany faid unto him, Mafter, fpeak to my Bro

ther, that he divide the In

heritance with me..

14 And he faid unto him,

or a Divider over you?

LUKE XII. 13.

13.

AND while he was difcourfing thus to his Sect. 112.
Difciples, one of the Croud, that was then
about Jefus, faid to him, Mafter, I defire thou Luke XII.
wouldft fpeak to my Brother, that he would fairly
divide the Inheritance with me, which fince the
Death of our Father he injuriously detains to him-
felf; for thou art a Perfon of fuch an extraordi-
nary Character, that I would hope his Reverence.
to thine Authority may induce him to do me
Justice.

Man, who made me a Judge, fuch Matters, prudently replied (a), Man, what
But Jefus, as he did not come to meddle in 14
doft thou mean by fuch a rafh Appeal to me?
Who conftituted me a Judge in Temporal Concerns,
or fet me up as a Divider over you? My Kingdom

is

(a) He prudently replied.] This Appellant probably thought, that as the Meffiah, he would act in the Character of a Prince, who would decide Controverfies relating to Property. My rendering the Phrafe, he said unto him, by the equivalent Word, replied, will not, I hope, be thought to need any Apology.

(b) See

II 2

But takes Occafion to caution them against Covetousness.

Sect. 112. is of a Spiritual Nature; and as to the Civil Rights of Mankind, I intermeddle not with them, but leave them just as I found them. (Compare Exod. ii. 14.)

Luke XII.

14.

15

16

17

And upon this Occafion, tho' he would not
interpofe in the Affair, yet to prevent their being
fond of the Enjoyments of the World, and to
preferve them from a covetous Difpofition, Jefus
Jaid to his Difciples, and to them that were pre-
fent, See to it that with the utmoft Care and Re-
folution you be upon your Guard against all Kinds
and Degrees of Covetousness (b); for tho' it be a
common, it is a very unreasonable Vice; fince it
is evident, that the Comfort and Happiness of a
Man's Life does not confift in the Abundance of his
Poffeffions; nor can the Continuance of his Life,
even for the shortest Period of Time, depend on
that Abundance.

And to inforce and illuftrate this Remark, he
Spake a very instructive Parable to them, and faid,
There was a certain Rich Man, whofe Ground bore
Fruit fo plentifully, that he had not Room to re-
ceive the vaft Produce of his Harveft. And
be found all his Plenty an Incumbrance to him, fo
that he reafoned with himself, not without fome
confiderable Anxiety of Mind, faying, What fhall
I do? for I have not Room at prefent to store up
18 my Crop, fhould I ftow it ever fo clofe. And
after fome Pause, he came to a Refolution, and
faid, I will do this, as what appears to me moft
rational; I will directly pull down my old Barns,
and build new, which fhall be larger, and much
more commodious than they; and there I will
ther in all my rich Increase this Year, and all my
Goods that I already have in Store :
And then
I will retire from Bufinefs, and fit down and en-
joy the Fruits of my former Labours, and will
fay

19

ga

(b) See to it that with the utmost Care you be upon your Guard against all Kinds and Degrees of Covetousness.] Opale nas quλaaree is a lively Phrafe, the full Force of which I have endeavoured to exprefs in the Paraphrafe, not being able exactly to do it in the Verfion. (Compare Note (b) on Mat. xvi. 6. Vol. i. pag. 539.) — -Some old Verfions and very good Copies read it, from all Covetousness; to which I have fhewn fo much Regard, as to infert the Word all in the Paraphrafe; as it is certain at leaft, that our Lord intended the Caution in this Extent, whether he did, or did not, fo particularly exprefs it.

(c) Thy

and delivers the Parable of the Rich Fool.

Goods laid up for many Years; take thine Eafe, eat, drink, and be merry.

20 But GoD faid unto him, Thou Fool, this Night thy Soul shall be required of Things be, which thou haft provided?

thee: then whose shall those

21 So is he that layeth up Treafure for himself, and is

not rich towards Go D.

Luke XII.

19.

113 fay to my Soul with Complacency and Confidence, Sect. 112. Oh my Soul, thou haft now an Abundance of Goods laid up, on which thou mayeft comfortably fubfift for many future Years; repose thyself therefore after all thy Fatigues, eat and drink freely, without any Fear of exhaufting thy Stores, and be as merry, as Corn, and Wine, and Oil, shared with thy most jovial Companions, can make thee. But GOD 20 beheld him with juft Displeasure, and by the awful Difpenfation of his Providence in effect said to him, amidst all this Gaiety of Heart, in the Variety of his Schemes and Hopes, Thou Fool, who doft thus ftupidly forget both the Dignity and the Mortality of thy Nature, and thy continual Dependance upon me thy Supream Lord! Know to thy Terror, that while thou art talking of a long Succeffion of pleasurable Years, this very Night thy Soul fhall be demanded of thee (c), and be hurried away to its Place; and then, where will all its boafted Entertainments be, or who shall poffefs, what thou haft thus laboriously provided, but fhalt thyfelf never enjoy? And accordingly the unhappy Creature died that Night, and all his Wealth could do no more for him, than furnifh out the Expences of his Funeral. And so, 21 i. e. fuch a Fool in the Divine Account, [is] he, that heaps up Treasures to himself here on Earth, and is not rich with respect to GOD (d) in Acts of Charity and Piety, which fecure a Fund of Celestial Treasure, lodged in his Almighty Hand, and therefore inviolably fecure from fuch calamitous Accidents as these.

(c) Thy Soul fhall be demanded of thee.] It is in the Original, aralow, They fhall demand thy Soul. Elfner thinks, it alludes to the Meffengers fent to fetch away the Soul, and produces a remarkable and well known Paffage from Plato, to prove that Socrates thought this the Office of a Spirit fuperior to Men. See Elfner. Obferv. Vol. i. pag. 231.

(d) Rich with respect to GOD.] There is a Force and Propriety in the Phrafe, es Osor, which our Language will not exactly exprefs. It reprefents GOD, as a Depofitary, in whofe Hands the good Man has lodged his Treasure; and who has, as it were, made himself accountable for it in another, and better World. Compare Prov. xix. 17.

VOL. II.

P

IMPROVE