THE UNPARDONABLE SIN

A profound letter from Elder Ephraim Rittenhouse of Kingwood, NJ on this subject - ed.
Dear Brother Coulter:

In compliance with your request. I will undertake to pen a few thoughts for your consideration on the subject of what is usually denominated the Unpardonable Sin.

I think there are probably very few subjects of grace but have at one time or another been perplexed about this sin. It strikes me as somewhat remarkable. That the very persons who are kept from committing an unpardonable sin, and from the consequences of all and all manner of sins, should be harassed about the commission and consequence of this sin. It is in vain for us to hope by any remarks or observations that we may make upon this subject, that we shall prevent a recurrence of the temptation. Even if we should be able to explain the idea of such sin totally away, at least to our own satisfaction, if we should encounter the temptation afterward, I think that even we ourselves should quail before it. Those who have proved the nature and power of temptation will perceive the force of this sentiment of the poet:

He broke my sword in shivers. 

And pierced my bolstered shield. 

Laughed at my vein endeavors. 

And drove me from the field.

Such is the nature of the ground we approach. Like Bunyan's "Slough of Despond," that after all the observations and lessons of instruction, we are able to either give or receive, it will be the "Slough of Despond" still. Distinguished divines have for more than eighteen centuries belabored the subject but in vain. The sons of men still have to confess the power of temptation, as well as the weakness and impotence of the flesh. It is rather to notice what the Scripture teaches on this subject than with any expectation of preventing the temptations and vexations to which this idea has hitherto given rise. That I write. With regard to these, I believe what Bunyan says of the Slough. The place cannot be mended.

I will not hesitate to say that I understand a particular sin designated. I am at a loss how to understand certain expressions if this is not the case. Nay, more. If it had been the purpose of the inspired writers to declare the existence of such a sin in the most emphatic, unmistakable, and explicit terms, in a language utterly incapable of misapprehension or misconstruction, I cannot conceive what they would have said, or how they would have declared more than they have done. There is a sin unto death. I John 5.16. If this expression does not designate a particular sin, how could the apostle have expressed the idea? Again, what follows seemed to confirm and strengthen his view. We know that whatsoever is born of God's sins not. But he that is begotten of God keeps himself, and that wicked one touches him not." He that is born of God sins, but not this sin. As this sin is the subject matter at hand. Again, he that is born of God does not commit sin. A particular sin or sin of a particular cast is evidently referred to. Because with regard to sin in general, there is no man that lives and sins not. The reason assigned by the apostle may serve as a clue to the nature and character of this sin. He cannot commit it because he is born of God. However, men have differed about the sense of different passages, there has been a pretty general agreement among divines touching this point, that he that is born of God cannot commit this sin. A new paragraph has asserted the existence of such sin, the next thing will be to try to show in what it consists. If I may refer to my own experience on this subject, and the manner of my deliverance from this temptation, it was made out to me something like this. In nature, sinners are ignorant and blind with regard to the character and consequences of sin and know so little of God, of his law, or what it is to sin against him, that they are incapable of committing this sin. The Apostle informs us that he obtained mercy because he did it ignorantly in unbelief. This appears to me amounts to an assertion that had he persecuted the saints and warred against truth and righteousness with all that malice and madness. Yet with an understanding enlightened to know the disciples and their true character as the saints of the most high, there could have been no mercy for him.

The same grace that brought the apostle to know them brought him also to love them. And as the same grace always has operated in the same way, we can scarcely conceive of a case wherein this view of the subject to sin unto death can be committed. "For if we sin willfully, after that we have received the knowledge of the truth." This proviso of the apostles, if I may so name it appears to me of the greatest importance. In fact, it is the key to unlock and elucidate the whole subject, the question of whether the sinner has received the knowledge of the truth or not, changing the whole character and consequences of his sin.

Under the enlightening influence of this truth upon the apostles' mind, sin revived. Sin became exceedingly sinful. The very same as an instruction that leads to repentance for an act and abhorrence of it would, of course, have prevented its commission, and if that light and understanding previously enjoyed would have constituted the offense unpardonable, it is no marvel if a review of the act by the aid of that light causes fearful apprehensions. Peter did not deny the Lord ignorantly as Paul persecuted him and his followers. Neither yet did he deny him with malice in his heart against him, but rather with the kindest of feelings towards him, the terrors of prison and death triumphing over time over the flesh. This view agrees with the Redeemer's prayer upon the cross. "Father, forgive them, for they know not what they do." An apostle has informed us that if they had known they would not have crucified the Lord of Glory.

Whether this view of the subject is correct or not, or whether it will afford any aid to others in distress, this was the way in which relief and deliverance came to me. Perhaps there are few who have undergone a long and sorer conflict in reference to an unpardonable sin than what I have. But that qualification of the Apostles, after that we have received the knowledge of the truth, served as a key to unlock the prison and let me escape. These remarks may look as though I believed no one capable of committing this sin. Nevertheless, it appears to me that it can be, and has been, committed. We could hardly suppose that the inspired writers would make such frequent indirect references to a thing or not as something that would not actually occur. However, instances of its Commission are probably very rare.

When Christ makes the assertion to the scribes and Pharisees that the blasphemy against the Holy Spirit shall never be forgiven. We are informed in the sequel that it was because they said he had an unclean spirit. While those who knew him not needed their own scripture, testimony concerning him might be forgiven all manner of sin and blasphemy committed against his person. Yet when they resist a spirit, by which he wrought miracles, and persuaded the populace that it was a working of Beelzebub. when they themselves knew better I understand him as intimating to them, to say the least, that they were approaching a precipice beyond which there is no salvation, no remedy. I need not say. I need not even think. Who has ever committed such a sin. I think it has been committed, but I question very much such characters having trouble with it. I believe, rather, that those who fear and tremble on this subject are those of to whom the Lord has granted repentance for all their sins. And they're very tenderness and trembling on the subject, abundantly evinced the fact. Well, I think I know something of the power of temptation and the impetus of the flesh to grapple with it. I hope I also know a power that is able to deliver. It is my comfort in affliction, either for myself or for others, that we have a merciful and faithful high priest who will not suffer us to be tried above that we are able, but will in due time provide a way of escape.

With sincere regard for the spiritual welfare, I submit these thoughts to you, desiring you to examine the scriptures here referred to more fully and hoping that we may all be unable to understand them and that consolation and peace may flow from them. 

In brotherly regard.

Ephraim Rittenhouse.

January 1, 1858

Signs of the Times