CHAPTER XIX. BLASPHEMY AGAINST THE HOLY GHOST SECTION I. Those passages wherein the expression, BLASPHEMY AGAINST THE HOLY GHOST, Occurs. Matt. 12: 31, 32. Wherefore I say unto you, all manner of sin and lasphemy 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 [aioni], neither in the world [or age] to come. Mark 3: 28-30. 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 forgive ness, but is in danger of eternal damnation [aioniou kriseos]; because they said, he hath an unclean spirit. SECTION II. Remarks on the Blasphemy against the Holy Ghost The subject of the "blasphemy against the Holy Ghost" is often brought as an insurmountable objection to the doctrine of universal holiness and happiness. In the first place, we will inquire, upon the admission that the above texts teach the doctrine of endless misery, how many can possibly be exposed to that state? Christ, in the first place, positively affirms that "all manner of in and blasphemy shall be forgiven unto men." "Verily I say unto you, all sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme:" or, whosoever speaketh a word against the Son of man, it shall be forgiven him. See those passages in the preceding Section. Now it is positively declared by him who cannot lie, that all manner of sins and blasphemies, wherewith soever the sons of men shall blaspheme, shall be forgiven them: but whosoever speaketh or blasphemeth against the Holy Ghost, it shall not be forgiven him, neither in this world, nor in the world to come. Among all the sins and blasphemies ever perpetrated on earth, or any which may be committed in all coming time, there is but one solitary exception; viz., the sin against the Holy Ghost. Reader, how many suppose you ever committed this sin? When this question is settled, we have data from which to determine how many will eventually suffer endless misery. What shall we do with all the wicked rebels, from Cain down to the period of our Saviour? For the Holy Ghost was not presented, either for man to receive or reject, until the day of miracles by Christ. And what shall we do with all the wicked unbelievers, drunkards, murderers and revilers, from Christ's day down to the present period? And how shall we dispose of all the blasphemous infidels and atheists, from the beginning of the world until now? For all manner of sins and blasphemies shall be forgiven unto men, with one exception. Upon the premises we have admitted the only result is this none ever were, or ever can be, sent to hell, save those very few of the Jews who stood by, saw Christ work miracles and accused him of doing the same by the power of Beelzebub, the prince of devils. It is not possible to involve any others, for all, excepting those, “shall be forgiven." In Mark 3: 22, it is said, “And the Scribes which came down from Jerusalem said, He hath Beelzebub, and by the prince of devils casteth he out devils." The sole foundation and only reason why our Saviour made the expression, "he that blasphemeth against the Holy Ghost hath never forgiveness," is based in this verse and in the expression, "by the prince of devils casteth he out devils." As evidence of this, observe the 30th verse; after having stated the result of their expression (which was sin against the Holy Ghost), he adds, "Because they said, He hath an unclean spirit." This solves the problem why the expression, "sin against the Holy Ghost," was made at all; and necessarily confines that sin to the very few who had the privilege of : sceing him perform those miracles by the power of God, and at the same time attributed it to the power of Beelzebub, the prince of devils. This is the only conclusion to which we possibly can arrive. Hence, upon the admission of the common opinion of this subject, it proves too much for those who adopt it. It would reduce their hell to a mere speck, and its inmates to a simple unit. It would also overstock heaven with millions on millions of those which they suppose to be only ill and hell deserving. In Mark it is said of him that blasphemeth against the Holy Ghost, that he "hath never forgiveness, but is in danger of eternal damnation." Now, there is no language here expressed that alludes to eternity. It is simply signified, that such an one would not be likely to receive forgiveness or amendment in that age; consequently would be in danger of the judgment or condemnation. coming upon them. They actually were in danger of (aioniou kriseos) the judgment of that age, which was certain to overtake all the hardened, heedless and disobedient. Matthew says that such an one shall not be forgiven in this world (aioni) or in that to come. Pearce, on this subject, says, "Neither in this world, &c. Rather, neither in this age nor in the age to come; that is, neither in this age when the law of Moses subsists, nor in that also when the kingdom of heaven, which is at hand, shall succeed to it. This is a strong way of expressing how difficult a thing it was for such a sinner to obtain pardon. . . . Christ does not say to him that blasphemeth and repenteth, but to him that blasphemeth; and, therefore, he means to him that continueth in his blasphemy, for with God there is no sin that is unpardonable." Wakefield says, "age; aioni; that is, the Jewish dispensation, which was then in being, nor the Christian, which was going to be established." Clarke says, "Neither in this world, &c. Though I follow the common translation, yet I am fully satisfied the meaning of the word is, neither in this dispensation, viz., the Jewish, nor in that which is to come, viz., the Christian." The Dr. also says, under the same head, that "when our Lord says that such a sin hath no forgiveness, he is to be understood that the body shall be destroyed, as under the Jewish dispensation; while mercy may be extended to the soul." He also adds, “The punishment of presumptuous sins under the Jewish law, to which our Lord evidently alludes, certainly did not extend to the damna tion of the soul, though the body was destroyed; therefore, I think that though there was no such forgiveness to be extended to this crime as to absolve the man from the punishment of temporal death, yet, on repentance, mercy might be extended to the soul, and every sin may be repented of under the Gospel dispensation." Com. in loc. See Paige's Selections. The foregoing quotations are sufficient to show that Partialist commentators themselves, do not suppose that the sin against the Holy Ghost is unpardonable; or, that the doctrine of endless misery is taught thereby. The fact is this, their blasphemy was a slanderous reproach against Christ and the power by which he cast out demons (cured diseased); and the nature of this crime was so malignant, that justly they deserved strict condemnation, either under the administration of that age or that to come, the Gospel. Such was the turpitude of their hearts, that they were actually in danger of remaining unmoved, and consequently of suffering the common calamity of their age and nation, as a just retribution of their slanderous and malignant conduct. No intimations are here or anywhere else given, that God will eternally cast off or damn any one. Neither is there such a sentence as "the finally impenitent," in all the word of God. CHAPTER XX. PRINCIPAL ARGUMENTS IN FAVOR OF UNIVERSALISM, ETC. A brief Statement of the Principal Arguments in favor of Universalism; also, Objections to those Arguments, and Replies to those Objections. We shall only state these arguments, objections, &c., in brief, and leave the reader to carry out the reasoning. We argue the truth of the doctrine of universal salvation from, 1. The NATURE, CHARACTER and ATTRIBUTES of GOD. The nature of God is LovE. This love is infinite in degree, unlimited in extent, and endless in duratian. It therefore extends to every sentient being that ever did, does now, or ever will, exist in the universe. In character, God is kind, good, benevolent, merciful and just. God's attributes are omnipotence, omniscience, omnipresence, infinite wisdom, holiness, justice, mercy and truth. Every quality, characteristic and attribute of God, is under the supreme control and direction of goodness or love. God is the primary cause of all things. He is, therefore, the author of man's existence; and, consequently, his Creator. God never acts without a design. He must, therefore, have had some design in creating man. God is impartial. He has, therefore, the same design in creating all men, that he had in creating the first man. God is good; and no good being can act with a bad design. The design which he had in creating man, and the design which he has in creating all men, must therefore be good. To create beings for misery, would be to create |