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THOUGHTS ON THE UNPARDONABLE SIN THE SIN AGAINST THE HOLY GHOST.

Being an affectionate Reply to the request of

a fellow traveller to the realms of bliss, An Old Watchman, as solicited by him on page 214 of September number.

I WILL commence this article, my dear brother, with the prayer that closes yours; " May the Lord bless and guide you, with all his ministers, churches and people, leading all to search the book of God for themselves. Amen." That we live in a day when, notwithstanding the many restrictions under which we are placed, we can do this, is no small mercy; and since religion is so purely and altogether personal, it is absolutely necessary that the opinions we entertain should in the fullest sense be our own: intending by this expression, that they should be made ours by the teaching of the Holy Ghost. That he employs means and instruments for the performance of this, we deny not; but they are only secondary, he is the principal, they are merely empty channels or pipes of communication; he is the great fountain, and while those whom he deigns to employ, are engaged in writing or speaking whatever they feel comfortable or uncomfortable, at liberty or in bondage; while they are so doing, we say He, the great Teacher, is not at all straitened, but under both these states of mind, performs with divine majesty his own majestic and glorious work, by calling, comforting, reproving or instructing his people, however weak or distressed the instrument ployed. Yes, he instructs by whom he will, just as his infinite wisdom dictates and their good requires. With a deep conviction of the truth of the above, we at once proceed to the subject.

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That the sin of blasphemy against the Holy Ghost, the unpardonable sin, is tremendously awful, no one

who is feelingly and sensibly aware of the solemn denunciation appended thereto, will for one moment either question or deny. What is intended by that sin is another point; a point upon which, we have no doubt, a diversity of opinion exists. The object in this shall be to shew our opinion, without regard to the opinions of others, since the Bible and the Bible alone is our text book, for we are not aware of the recollection of two ideas that we have ever heard advanced, or have ever read upon the subject. We are however aware, that the significant terms employed to distinguish this sin from others, are, the unpardonable sin, the sin against the Holy Ghost, or, blasphemy against the Holy Ghost. The general import of the word blasphemy is, we believe, to speak evil of God or of holy things. This act, the act of blasphemy, is frequently referred to in the Old Testament. One quotation shall suffice, though we might considerably multiply them. At Lev. xxiv. 16, we read, "Whoso blasphemeth the Lord, shall be put to death." In the New Testament we find the sin under notice either referred to or distinctly spoken of in the following places: Matt. xii. 31; Mark iii. 28; Luke xi. 14; xii. 10; 1 John v. 16. To these passages, with their connection, we earnestly hope our brother, the Old Watchman, will, with all others who may read this article with interest, be enabled to give their undivided attention. This we do from the conviction, the deep conviction of its importance; an importance arising from the fact, that the enemy of souls has often, very often most grievously assaulted the children of God, by the sentiment which they have drawn from this part of holy writ, tempting them to the conclusion that they are the characters who have committed the sin, and therefore are beyond the reach of mercy. But we turn to the recorded account, Matt. xii. 28, where

we learn that a poor, afflicted child of Adam, blind, dumb, and possessed with a devil, was brought to the Lord Jesus Christ, who immediately exercised his almighty power and healed him; at which the people were amazed, and said, "Is not this the Son of David? But when the pharisees heard it, they said, This fellow casteth out devils by the power of Beelzebub the prince of devils." They said: that is, the pharisees said. Now it does not appear that they said this to the Lord Jesus, yet, as additional proof of his Godhead, he is said to have known their thoughts, and immediately proceeds to shew the impossibility of the case being as they pretended to believe. "For that every kingdom divided against itself must fall, and come to desolation; and if Satan cast out Satan, he is divided against himself, how then can his kingdom stand? That I do not cast them out by Beelzebub, I propose testing or proving by the answer to this question, "If I by Beelzebub do cast out devils, by whom do your sons cast them out?" Therefore they shall be your judges. But if I cast out devils by the Spirit, or finger of God, then the kingdom of God is come unto you."

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Here we pause to examine the test which Christ lays down, and by which he proposes to try the validity of his pretensions. "If I by Beelzebub do cast out devils, by whom do your sons cast them out?" By whom do your sons cast them out? The difficulty attaching to this question is, whether it implies that their sons did cast out devils? Our opinion is that they did, and that they did it by the power, the assistance, or permission of Satan. Nor does the statement made by Christ at verse 26, "If Satan cast out Satan, he is divided against himself;" in our opinion in the least contradict this supposition for that their sons did cast out devils subsequently, we think there

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can be no doubt; as proof we refer you to Acts xix., where we are informed of the miracles which Paul wrought at Ephesus, by merely attaching certain articles of wearing apparel for a short period to his person; these articles were carried from him to the afflicted, and the diseases departed from them, and the evil spirits went out of them. Then certain vagabond Jews, exorcists, (that is, casters out of evil spirits,) took upon them to call over them which had evil spirits the name of Jesus, saying, We adjure you by the name of Jesus, whom Paul preacheth. And there were seven sons of one Sceva, a Jew, and chief of the priests, which did so; and the evil spirit said, Jesus I know, and Paul I know, but who are ye? and the man in whom the evil spirit was, leaped upon them and overcame them, and prevailed against them, so that they fled out of the house naked and wounded, From the above we conclude that these exorcists were in the habit of casting out devils, but they shall not be allowed to succeed, when they couple with their devilish practices the name of Jesus. Now we have no doubt but that many will be unwilling to admit our conclusions: namely, that the sons of the priesthood cast out devils. Why there should be any reluctance to do so after the statement or question," By whom do your sons cast them out? has been considered, and after the relation of their practices at Ephesus has been fairly looked at, we know not. For it is as clear as a sunbeam, that Satan has in all ages been suffered to disguise himself, and practice every counterfeit, in opposition to that which was genuine. He disguised himself in the garden under the form of a serpent. He empowered the Egyptian magicians to imitate Moses. He was a lying spirit in the mouth of Ahab's prophets. He presented himself among the sons of God, in the

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case of Job. He transforms himself into an angel of light, and as Hart has it in one of his hymns:

"The devils can self-denial use.

And that with selfish, devilish views;
His being and his state disown,
And teach, that devil and hell there 's
none.'

If these things be true, and that no sober minded person will deny, then we are certain the necessary inference is, that in order to divest the miracles performed by Christ and his associates of their miraculous appearance, Satan will influence to the performance of something which resembles the apostolic acts, in order to throw discredit upon the apostles' pretensions, and to blind the eyes of his deluded followers. Therefore to answer his diabolical purpose, he will allow them or assist them to eject evil spirits. A knowledge of this, we think, led the Lord Jesus to inquire, By whom do your sons cast them out? putting the question, not for the sake of information, but in order to afford himself an opportunity of replying, and showing the ground of test as to the power, agency, or influence employed : "If I by the finger of God do cast them out, by whom do your sons cast them out?" they shall be your judges. So strong was the case, so decisive the evidence, that he will even submit it to his enemies for judgment. Our inquiry shall now be, In what did this evidence, in what did this difference consist. It consisted in the different, the superior power exerted in the one case above the other. It consisted in the difference, the mighty difference, in the end and design proposed by the different parties. It consisted in the great, the evident difference, in the effects produced. If both parties employ the same power, if both parties agree in the end and design proposed, and direct this power to the accomplishment of that end; then it necessarily follows that the

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effects must be equal, since cause and effect, other things being equal, must in all cases, bear the same proportion the one to the other, If both cast out devils by the same power, say by the power of Beelzebub, the effects will be alike; so again, if both parties perform their ejectments by the same means, say by the Spirit, the results will be necessarily similar, in similar cases. Was it so ? for this is the test, let us then see, and in order to do so, we direct attention, to the closing part of the narrative, as standing in Mark iii. 27. "No man can enter into a strong man's house, and spoil his goods, except he will first bind the strong man, and then he will spoil his house.' But we turn to the more explicit statement in Matthew xii. 44. When after the same statement is made we read, "He that is not for me, is against me. When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest, and findeth none, then, saith he, I will return unto my house, whence I came out, and when he is come, he findeth it empty, swept, and garnished. Then goeth he, and taketh with himself, seven other spirits, more wicked then himself and they enter in, and dwell there, and the last state of this man, is worse then the first." Now the first question, arising from or out of this statement is, what was it designed to teach, and why was it used, or employed here? we conceive that it was employed here, for the purpose of exhibiting the ground of test, When & strong man armed (Luke xi. 21.) keepeth his house, his goods are in peace, but when a stronger than he shall come upon him, and overcome him, he taketh from him all his armor, wherein he trusted, and divideth his spoils. He that is not with me is against me. He that gathereth not with me, scattereth." This is a just resemblance of the way, in which the Lord Jesus, executed his work of ejectment; this is the way, in which he, the stronger man, overcame Satan,

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and spoiled his goods, and took posession. The miracles which his almighty finger performed, were performed with God-like majesty, and prevented, entirely prevented all future ingress. Yes, those that he cast out, he cast out once, and for ever, thus excluding the possibility of a future entrance. The cures he wrought, he wrought effectually; he brought them, to take their seat, at his footstool, clothed and in their right mind, who had wandered about, in a state of nudity, restless and raving to the terror, and dismay of all who heard or saw them thus giving you most palpable evidence of the power he em. ployed.

Now for the question, did their sons cast them out thus, for we conceive that we have made good the point that they did cast them out: did they then cast them out thus ? for the effect, following the exertion of power must be the test of the nature of that power employed; did they then by the effects which followed, prove that the power employed did agree, certainly not, most certainly not, for the way in which their sons performed their ejectments, was not at all like this almighty casting out; but resembled the going out, as when the unclean spirit goeth out, or is gone out he walketh about in dry places seeking rest, but findeth none. Then he saith, I will return unto my house, whence I came out, and when he cometh, he findeth it swept and garnished.

Who doth not at once see the mighty, the astonishing difference in the two effects, and their causes, when a stronger man comes upon the armed man he dispossesses him for ever; and spoils his goods; this the Lord Jesus intended to imply by the statement, was the omnipotent manner in which he effected his ejectments, and we doubt not, but the Pharisees were fully aware of this difference. But the ejectment effected by their sons was in fact nothing more than the unclean spirit October, 1844.]

going out, just to answer the purpose before referred to, that is, Satan allowed their sons to produce a counterfeit, in order to seal their eyes against the entrance of genuine truth; it was in point of fact not casting out; for the evil spirits merely went out at the bidding of Satan's agents and thus it was to answer some satanic purpose. This then was the test and who does not see the conclusive nature of it. The difference in the effects was evident beyond a question and the difference in the power producing them was not less

So.

And further, the evidence of the power was public as it was astonishing, for he went about doing good, therefore the Pharisees could not plead ignorance. The fact is this, they knew that he cast out devils by the power of God, and yet, obstinately and wilfully and maliciously, attributed the results to satanic agency, to Beelzebub. This then it was that constituted the thrice awful sin that while they knew and were fully satisfied, by the difference in the effect produced by the astonishing miracles performed, that it was done by the power of Jehovah alone; yet in spite of these full and abiding convictions, they said, He did it by the power of Beelzebub, Luke xi. 15., "But some of them said, He casteth out devils through Beelzebub, the chief of the devils." Mark iii. 22.

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And the scribes which came over from Jerusalem, said, He hath Beelzebub, and by the prince of the devils, he casteth out devils." This then, was the damning sin, That while they knew he did it by the power of God, they said he did it by the power of Beelzebub. This was the sin against the Holy Ghost: because they said he hath a devil, while they knew to the contrary, Luke iii. 30.

The denunciation, the awful denunciation appeared, is, that this sin shall never have forgiveness, but, he that commits it, is in danger of eternal damnation: it shall not be

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forgiven, neither in this world nor in that which is to come, and that though all manner of sin and blasphemy, wherewith men shall blas pheme the Son of Man shall be forgiven," this shall never. We pause for a moment to remark upon the expression, neither in this world, nor in that which is to come :" by this we understand, neither under the present, nor the coming dispensation, neither under the legal, nor the gospel dispensation, both of which are spoken of, under the phrase, world; for instance, "Christ came once in the end of the world, (the old Jewish economy) to take away sin." But we return to state our reasons for concluding, that the sin we have been treating of, cannot be committed in the present age, just because it appears to have been a wilful and malicious denial of the power exerted in working miracles: miracles which were evident to the senses, which they they could plainly see and distinguish with these bodily eyes. Secondly, As the sin consisted in this malicious denial, it cannot now be committed, since miracles have ceased for near eighteen hundred years. Both of these ideas will appear plain, if we consider the nature of miracles, or define what a miracle is; a miracle then, is the appearance, performance of any thing contrary to the laws, the general laws which Jehovah has imposed upon, and by which he governs the universe. It is a change of appearance which is contrary to the regular, the uniform order by which the God of nature governs, guides and controls. If then the sin consisted in the denial of the self-evident pow. er, by which miracles were performed, if these miracles have entirely ceased, it follows as a necessary consequence, that the sin cannot now be committed again; it was the denial of the power exerted in working miracles, because they said he hath a devil. This power is not now exerted in that way, there

fore that same sin cannot now be committed. We readily admit that there are some sins which appear to approximate on some very near to it, yet do they not reach it; take an instance: there are certain preachers in the present day, who both from the pulpit and from the press unhesitatingly and unblushingly declare that the Holy Ghost is not necessary in conversion, asserting that we are able to give due consideration to any object without the Spirit. Wherefore we have power without the Spirit to do that which we actually do, only under his influence. Again think on God's ways, and you will turn your feet into God's testimonies, and unless you do this, without regard to any communication of his Spirit, he leaves you to perish. Again, without being moved by the Spirit, without any other influence than that which God always gives to the use of means, you are competent to alter your mind towards God by obeying the dictates of your conscience. These are the awful, heretical sentiments of the popular, the talented preacher at the Chapel, D▬▬ S▬▬ Mr. J. H. H-, and we fear, yea we are certain, of many others who follow in his wake; the above quotations from that gentleman's works, we think, are sufficient to shew that the error into whch he has fallen is truly, truly awful, yet does it not amount to the sin under notice; not only because the charge which he has over the power of God alone can effect, is not visible to the senses, but because this gentleman really believes what he states to be truth, his sin is that of ignorance, and not of malice. Here we leave the subject, and leave it in his hands who alone can rightly instruct either our dear brother' An Old Watchman' or his poor erring creature,

Saffron Walden.

ONESIMUS.

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