is no room for forgiveness any more, for God dwells in him, and he in God. With the voice of Nathan, "Thou art the man," the forgiveness of God laid hold of David, the heart of the king was humbled to the dust; and when he thus awoke from the moral lethargy that had fallen upon him, he found that he was still with God. "When I awake," he said, "I am still with thee."
But there are two sins, not of individual deed, but of spiritual condition, which cannot be forgiven; that is, as it seems to me, which cannot be excused, passed by, made little of by the tenderness even of God, inasmuch as they will allow no forgiveness to come into the soul, they will permit no good influence to go on working alongside of them; they shut God out altogether. Therefore the man guilty of these can never receive into himself the holy renewing saving influences of God's forgiveness. God is outside of him in every sense, save that which springs from his creating relation to him, by which, thanks be to God, he yet keeps a hold of him, although against the will of the man who will not be forgiven. The one of these sins is against man; the other against God.
The former is unforgivingness to our neighbour; the shutting of him out from our mercies, from our love—so from the universe, as far as we are a portion of it—the murdering therefore of our neighbour. It may be an infinitely less evil to murder a man than to refuse to forgive him. The former may be the act of a moment of passion: the latter is the heart's choice. It is spiritual murder, the worst, to hate, to brood over the feeling that excludes, that, in our microcosm, kills the image, the idea of the hated. We listen to the voice of our own hurt pride or hurt affection (only the latter without the suggestion of the former, thinketh no evil) to the injury of the evil-doer. In as far as we can, we quench the relations of life between us; we close up the passages of possible return. This is to shut out God, the Life, the One. For how are we to receive the forgiving presence while we shut out our brother from our portion of the universal forgiveness, the final restoration, thus refusing to let God be All in all? If God appeared to us, how could he say, "I forgive you," while we remained unforgiving to our neighbour? Suppose it possible that he should say so, his forgiveness would be no good to us while we were uncured of our unforgivingness. It would not touch us. It would not come near us. Nay, it would hurt us, for we should think ourselves safe and well, while the horror of disease was eating the heart out of us. Tenfold the forgiveness lies in the words, "If ye forgive not men their trespasses, neither will your heavenly Father forgive your trespasses." Those words are kindness indeed. God holds the unforgiving man with his hand, but turns his face away from him. If, in his desire to see the face of his Father, he turns his own towards his brother, then the face of God turns round and seeks his, for then the man may look upon God and not die. With our forgiveness to our neighbour, in flows the Consciousness of God's forgiveness to us; or even with the effort, we become capable of believing that God can forgive us. No man who will not forgive his neighbour, can believe that God is willing, yea, wanting to forgive him, can believe that the dove of God's peace is hovering over a chaotic heart, fain to alight, but finding no rest for the sole of its foot. For God to say to such a man, "I cannot forgive you," is love as well as necessity. If God said, "I forgive you," to a man who hated his brother, and if (as is impossible) that voice of forgiveness should reach the man, what would it mean to him? How would the man interpret it? Would it not mean to him, "You may go on hating. I do not mind it. You have had great provocation, and are justified in your hate"? No doubt God takes what wrong there is, and what provocation there is, into the account; but the more provocation, the more excuse that can be urged for the hate, the more reason, if possible, that the hater should be delivered from the hell of his hate, that God's child should be made the loving child that he meant him to be. The man would think, not that God loved the sinner, but that he forgave the sin, which God never does. Every sin meets with its due fate—inexorable expulsion from the paradise of God's Humanity. He loves the sinner so much that he cannot forgive him in any other way than by banishing from his bosom the demon that possesses him, by lifting him out of that mire of his iniquity.
No one, however, supposes for a moment that a man who has once refused to forgive his brother, shall therefore be condemned to endless unforgiveness and unforgivingness. What is meant is, that while a man continues in such a mood, God cannot be with him as his friend; not that he will not be his friend, but the friendship being all on one side—that of God—must take forms such as the man will not be able to recognize as friendship. Forgiveness, as I have said, is not love merely, but love conveyed as love to the erring, so establishing peace towards God, and forgiveness towards our neighbour.
To return then to our immediate text: Is the refusal of forgiveness contained in it a condemnation to irrecoverable impenitence? Strange righteousness would be the decree, that because a man has done wrong— let us say has done wrong so often and so much that he is wrong—he shall for ever remain wrong! Do not tell me the condemnation is only negative—a leaving of the man to the consequences of his own will, or at most a withdrawing from him of the Spirit which he has despised. God will not take shelter behind such a jugglery of logic or metaphysics. He is neither schoolman nor theologian, but our Father in heaven. He knows that that in him would be the same unforgivingness for which he refuses to forgive man. The only tenable ground for supporting such a doctrine is, that God cannot do more; that Satan has overcome; and that Jesus, amongst his own brothers and sisters in the image of God, has been less strong than the adversary, the destroyer. What then shall I say of such a doctrine of devils as that, even if a man did repent, God would not or could not forgive him?
Let us look at "the unpardonable sin," as this mystery is commonly called, and see what we can find to understand about it.
All sin is unpardonable. There is no compromise to be made with it. We shall not come out except clean, except having paid the uttermost farthing. But the special unpardonableness of those sins, the one of which I have spoken and that which we are now considering, lies in their shutting out God from his genial, his especially spiritual, influences upon the man. Possibly in the case of the former sin, I may have said this too strongly; possibly the love of God may have some part even in the man who will not forgive his brother, although, if he continues unforgiving, that part must decrease and die away; possibly resentment against our brother, might yet for a time leave room for some divine influences by its side, although either the one or the other must speedily yield; but the man who denies truth, who consciously resists duty, who says there is no truth, or that the truth he sees is not true, who says that which is good is of Satan, or that which is bad is of God, supposing him to know that it is good or is bad, denies the Spirit, shuts out the Spirit, and therefore cannot be forgiven. For without the Spirit no forgiveness can enter the man to cast out the satan. Without the Spirit to witness with his spirit, no man could know himself forgiven, even if God appeared to him and said so. The full forgiveness is, as I have said, when a man feels that God is forgiving him; and this cannot be while he opposes himself to the very essence of God's will.
As far as we can see, the men of whom this was spoken were men who resisted the truth with some amount of perception that it was the truth; men neither led astray by passion, nor altogether blinded by their abounding prejudice; men who were not excited to condemn one form of truth by the love which they bore to another form of it; but men so set, from selfishness and love of influence, against one whom they saw to be a good man, that they denied the goodness of what they knew to be good, in order to put down the man whom they knew to be good, because He had spoken against them, and was ruining their influence and authority with the people by declaring them to be no better than they knew themselves to be. Is not this to be Satan? to be in hell? to be corruption? to be that which is damned? Was not this their condition unpardonable? How, through all this mass of falsehood, could the pardon of God reach the essential humanity within it? Crying as it was for God's forgiveness, these men had almost separated their humanity from themselves, had taken their part with the powers of darkness. Forgiveness while they were such was an impossibility. No. Out of that they must come, else there was no word of God for them. But the very word that told them of the unpardonable state in which they were, was just the one form the voice of mercy could take in calling on them to repent. They must hear and be afraid. I dare not, cannot think that they refused the truth, knowing all that it was; but I think they refused the truth, knowing that it was true—not carried away, as I have said, by wild
