Fundamental Truths of Salvation

By Edward Dennett

Chapter 7

DIFFICULTIES.¹

No sooner is the soul awakened, convinced of sin, and directed to Christ, than difficulties will often appear on every side, threatening deprivation for ever of the blessing now so earnestly desired. Magnified by the unbelief which is native to our hearts, and pressed continually upon the soul by the activity of Satan, they seem insuperable; and it may therefore be helpful, if the most prevalent forms which they assume are indicated and explained. At the same time it should never be forgotten that the only effectual solver of difficulties is the Lord Himself; and that they will soon cease to harass the mind, if carried and spread out in simple faith before the throne of grace.

1. “ My sins have been too many and too grievous.” How often are words like these uttered by the self judged penitent when he is told of the freeness of God's grace in Christ Jesus. “ Yes," he will say, “ Christ is able to save, and God no doubt waits to be gracious. But I am very guilty. I have sinned against light and knowledge; others may come and be saved; but for me there is no hope. ” Two or three remarks will show the real nature of this feeling. In the first place, it really expresses a doubt concerning the efficacy of the precious blood of Christ; for if it cannot cleanse you, it cannot cleanse from all sin. Moreover, it distrusts the sincerity of God in the invitations which He sends to sinners through the gospel of His grace. For He says, “ Whosoever believeth in Christ shall not perish, but have everlasting life ” (John iii. 16); " Whosoever will, let him take the water of life freely ” (Rev. xxii. 17); and if you say that you are not included in these " whosoevers," what is it but to doubt the truth of God? Again, our Lord Himself says, “ I am not come to call the righteous, but sinners to repentance. ” (Matt. ix. 13.). This is not some, but ALL sinners. Hence, to be a sinner, is to have a title to come to Christ; and thus the more sure you are of your sinfulness, the more certain you ought to be that there is nothing in your case to shut you out from the mercy of God.

It is worthy of question whether the root of such a feeling is not self - righteousness, for it really means that you are too unworthy. As another has said, “ If when God speaks I refuse to believe on the ground of something in myself, I make Him a liar. (1 John v. 10.) When God declares His love, and I refuse to believe because I do not deem myself a sufficiently worthy object, I. . . . exhibit the inherent pride of my heart. God's love flows forth spontaneously. It is not drawn forth by my deserts, but by my misery. Nor is it a question as to the place which I deserve, but which Christ deserves. Christ took the sinner's place on the cross, that the sinner might take His place in the glory. Christ got what the sinner deserved, that the sinner might get what Christ deserves. Thus self is totally set aside.”

Besides, it may be added, our Lord has met by anticipation your objection, by receiving while on earth some of the vilest and most degraded. The woman who was " a sinner ” (Luke vii. 37-39), and the thief on the cross (Luke xxiii. 40-43) are everlasting monuments of His willingness to receive the guiltiest. Meet therefore all such thoughts by the plain examples and statements of God's word; and never harbour, even for a moment, any suggestion which tends to obscure the Saviour's willingness to receive, or His ability to save, any and all who come in penitence to His feet.

2. “ I do not feel my sins enough.” This is quite true; for it is a complaint that even believers have to make, and will make to the end of their days upon earth. It is sure therefore to be the case with every anxious one; and it is on account of his sinfulness that he does not feel more deeply. But this only argues his greater and more urgent need of Christ. For his want of feeling is but the evidence of his alienation from God, and consequently of his need of reconciliation through the blood of Christ. It cannot then be, that to feel deeply is a qualification for coming to Christ, for that would mean that we must first cleanse ourselves from some part of our sinfulness. No; the gospel makes no conditions with men about feelings; it demands no preparation of heart, but proclaims a present salvation to every one that believeth.

“ But must I not first repent?" Let me then ask, What is meant by repentance? It is simply taking the place of self- judgment, the place of a sinner before God, taking God's view about my sins. The confusion arises from the misconception that it signifies “ the feeling sorry for, and the determination to forsake, sin; " and hence many probe themselves to discover whether they are in this state of mind. But the only thing you have to consider is, Do I know that I am a sinner? and, Do I accept God's judgment of myself as a sinner? If you do, there is nothing on God's part between you and the sinner's Saviour. For the only message of the gospel is, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house. (Acts xvi. 31.)

3. “ I cannot be sure that Christ died for me; that I am personally included in the invitations of the gospel.” And why not? For when God speaks in His word so repeatedly, and says, “ WHOSOEVER believeth " shall be saved (John iii. 15, 16, 36; Acts x. 43, etc.), is it not as evident that you are included as if your name were written there? As an evangelist recently put it, if you saw written over a gate, Whosoever will may enter, you would understand at once that you had a title to entrance; and you would regard it as downright folly if a companion were to argue with you on the subject, contending that the notice was not distinct. When then we read in the Scriptures, “ Whoso ever will, let him take the water of life freely” (Rev. xxii. 17), it is nothing but rank unbelief to express the doubt whether we are included in the invitation. In a recently published memoir there is an example of the kind. The subject of it, when first awakened, had this difficulty; and, though Scripture after Scripture was pressed upon him, remained immovable. But going home, he spent a great part of the night alone with God. At last he took a piece of paper, and wrote, “ As I live, saith the Lord God, I have no pleasure in the death of the wicked " (Ezekiel xxxiii. 11); then he added, “ I am one of the wicked;" and further, “ Therefore the Lord God has no pleasure in my death,” and was thus led to believe that he was within the range of the divine mercy.

Every sinner is entitled to adopt the same plan. Let any one therefore who is troubled with the doubt named take, for example, John iii. 16, and write it out with self -application, and he will find that it is as clear as noonday that God includes him in the term “ whosoever. " There is no limit indeed to God's grace in the gospel, except in the unbelief of sinful hearts.

4. “It may be that I am not one of the elect. " Now this is the most useless of all doubts, except indeed for the purposes of Satan. For secret things belong unto God, and no amount of speculation or reasoning can discover them. And let it be remembered that the sinner has nothing whatever to do with God's purposes. Election has to do with saints, and saints alone. The difficulty, if sincerely felt, should therefore be met by the simple question, Am I a sinner? For if that can be plainly answered, it has already been abundantly shown that the invitations of the gospel are addressed to you, and that to be a sinner is the only qualification for coming to Christ.

5. “ I cannot believe.” Let us examine this difficulty. What then is it that you cannot believe? Cannot you believe that you are a sinner? God testifies this to you in His word; and if you want any confirmation of His truth, the experience of a single day will surely be sufficient. No; you do not doubt that you are a sinner. Can you not then believe God's testimony concerning His Son? What is that testimony? It is that “ He was delivered for our offences, and was raised again for our justification (Rom. iv. 25); that “ He hath once suffered for sins, the just for the unjust, that He might bring us to God ” (1 Peter iii. 18); that God “ made Him [ to be] sin for us, who knew no sin, that we might be made the righteousness of God in Him." Do you believe this? You will say, “ Of course I do. ” Then see what this involves. You believe on the one hand that you are, a sinner, and on the other that Christ has died for sinners; and yet you say " you cannot believe. ” Let me then put another question. Do you believe that God is satisfied with and has accepted that which Christ has done for sinners by His death? Before you attempt to answer this question, remember two things; first, that the resurrection of Christ, and His glorification at the right hand of the Majesty on high, is the proof that God is satisfied that He has abundantly accepted the atonement made on the cross; and secondly, that the proclamation of the gospel is a proof also of it, for the gospel is a consequence of the finished work of Christ, and its acceptance by God. It is on the foundation of the cross that the message is sent forth, “ Be ye reconciled to God.” (2 Cor. v. 20.) Do you then believe that God is satisfied? You cannot doubt it. What remains? That you also should be satisfied. This and nothing more.

“ Cannot believe," therefore, often means unwillingness to believe, the refusal to bow before God's judgment upon yourself as a sinner; for when you have truly taken the place of a sinner, you must of necessity welcome the offers of salvation as glad tidings of great joy. Suppose now a family in a state of starvation at the point of death, and provision is carried to their doors, and freely offered to them, what would you think if they were to reply, “ We cannot believe it is for us ”? Of a like character is the objection of the sinner under condemnation to the invitations of the gospel, “ I cannot believe.” For remember it is God who speaks, and is it possible for unbelief to go so far as to doubt whether He is worthy of credit? If a friend were to come to you with some announcement, and you were to reply, " I cannot believe you,” he would regard it, if spoken in seriousness, as an insult. Much more, then, should you hesitate to doubt the truth and veracity of God.

6. “ I cannot feel that I am saved. ” This is often said by those who think and avow that they believe in Christ, but who yet have no peace. How then is the knowledge of salvation to be obtained? Many expect some sudden accession of joy, or some inward experience to certify them of it. A young believer once came to the writer, and said, “ I know I am saved now, because I feel so happy. ” But when he replied, “ Suppose you feel unhappy to -morrow, will you come and say, “ I know I am not saved now, because I feel so miser able ’?" she at once saw that she was building on a wrong foundation. How then can it be known? By faith — faith in the word of God. For when God testifies that “ whosoever believeth in Christ should not perish, but have everlasting life” (John iii. 16), I am entitled, if I believe, to say that I am saved, resting my confidence on this word; and peace comes as the result of my belief of God's testimony.

Such is the divine order. First, faith in the Lord Jesus Christ; secondly, knowledge of salvation, or assurance, as it is sometimes termed, from belief in the word of God; and lastly, peace as the consequence of knowing that I am saved. Take a simple illustration. If I owe a debt of one hundred pounds, and have not wherewith to meet it, I shall be under constant concern and anxiety. If however a friend comes and says, “ Be under no concern for the debt. I have discharged it, ” my anxiety will instantly cease, if I believe his word, not otherwise. So is it with our knowledge of salvation. If I believe in Christ Jesus, I shall know that all God's claims against me have been satisfied, and consequently I shall have peace, if I believe His word, and in no other way. It is most important to apprehend this point; for many, making “ assurance ” to depend on feeling, are continually in a state of disquiet and unrest. But when we see that the foundation of our confidence lies in the immutable truth of God, we shall never doubt our salvation, whatever the chequered character of our inward experiences. The fact indeed is too often lost sight of (as pointed out in another chapter), that the ground of our peace is entirely outside of our selves, in the work of Christ for us; and hence the eye is turned inward, instead of outward to His cross, His precious blood. " Being justified by faith, we have peace with God through our Lord Jesus Christ.” (Rom. v. 1.)

It will be observed that we have spoken only of the ground of assurance. Having peace, there will be, indeed should be, happy experiences; for God sends His Spirit to dwell in the hearts of saved ones, and He bears witness with their spirits that they are the children of God. But happy experiences must follow upon, and cannot precede, the knowledge that we are saved.

7. “ Blasphemy against the Holy Ghost. ” As very many anxious souls are perplexed with the fear that they have been guilty of this sin, and that they are consequently shut out from the offers of mercy in the gospel, it may be well to explain its true character. The words in which our Lord describes it are these: “ All manner of sin and blasphemy 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, neither in the world to come. ” (Matt. xii. 31, 32; see also Mark iii. 28-30.)

The sin then spoken of is “ blasphemy, " or " speaking against ” the Holy Ghost, and the precise force of these terms may be gathered from an examination of the context. The Saviour had just performed a miracle. We read, " Then was brought unto Him one possessed with a devil, blind, and dumb: and He healed him, insomuch that the blind and dumb both spake and saw." (Matt. xii. 22.) The people were deeply impressed with this display of divine power and mercy, and saw in it an evidence of His Messiahship; for they said, “ Is not this the Son of David? ” But the enemies of Christ - the Pharisees - made it an ' occasion for the exhibition of their enmity, and with the miracle before their eyes — indeed, confessing it - ascribed the power which they had seen exerted to the devil. They said, “ This fellow doth not cast out devils, but by Beelzebub the prince of the devils.” Hence it is that we find in the gospel of Mark the reason given for the Saviour's warning concerning “ blasphemy against the Holy Ghost:" “ Because they said, He hath an unclean spirit. ” The sin therefore spoken of is the wilful ascription to Satan of the power wrought by the Holy Ghost, and therefore blaspheming the Holy Ghost by maligning His operations as devilish. To prevent all possibility of mistake, the argument may be displayed at length.

1. The power in which Jesus laboured, wrought miracles, performed His mission, was that of the Holy Spirit. (Luke iv. 1-18; Isaiah lxi. 1,2; John iii. 34; xiv, 10, &c.)

2. It was, therefore, by the power of the Spirit of God that He expelled the devil from the blind and dumb man.

3. The Pharisees acknowledged the miracle; they had seen it done, and could not deny it.

4. They had therefore before them a clear proof of the Saviour's mission; for, if done, it substantiated His claim to be the Messiah.

5. They ignored the evidence, and sought to discredit Jesus by charging Him with being the agent of the devil.

6. They thus wilfully not only sinned against, but “ blasphemed,” the Holy Ghost.

Thus, as another has said, “ What the Lord denounces is blasphemy against the Holy Ghost. Keeping that distinctly in view would save many souls a great deal of needless trouble. How many have groaned in terror through fear of being guilty of sin against the Holy Ghost! That phrase admits of vague notions and general reasonings about its nature. But our Lord spoke definitely of blasphemous, unforgivable sin against Him. All sin, I presume, is sin against the Holy Ghost, who has taken His place in Christendom, and consequently gives all sin this character. Thus, lying in the church is not mere falsehood toward man, but unto God, because of the great truth that the Holy Ghost is there. Here, on the contrary, the Lord speaks of unforgivable sin (not that vague sense of evil which troubled souls dread as “ sin against the Holy Ghost,” but blasphemy against Him). What, is this evil never to be forgiven? It is attributing the power that wrought in Jesus to the devil. How many troubled souls would be instantly relieved if they laid hold of that simple truth! It would dissipate what really is a delusion of the devil, who strives hard to plunge them into anxiety, and drive them into despair, if possible. The truth is, that as any sin of a Christian may be said to be sin against the Holy Ghost, what is especially the sin against the Holy Ghost, if there be anything which is so, is that which directly hinders the free action of the Holy Ghost in the work of God, or in His church. Such might be said to be the sin, if you speak of it with precision. But what our Lord referred to was neither a sin nor the sin, but blasphemy against the Holy Ghost. It was that which the Jewish nation was then rapidly falling into, and for which they were neither forgiven then, nor will ever be forgiven. There will be a new stock, so to speak; another generation will be raised up, who will receive the Christ whom their fathers blasphemed; but as far as that generation was concerned, they were guilty of this sin, and could not be forgiven. They began it in the lifetime of Jesus; they consummated it when the Holy Ghost was sent down and despised. They still carried it on persistently; and it is always the case when men enter upon a bad course, unless sovereign grace deliver. The more God brings out of love, grace, truth, wisdom, the more determinedly and blindly they rush on to their own perdition. So it was with Israel. So it ever is with man left to himself, and despising the grace of God. “ He that shall blaspheme against the Holy Ghost hath never forgiveness." It is the final stage of rebellion against God. "

It may then be confidently affirmed, that no one under convictions of sin, no one who desires reconciliation to God through the blood of Christ, can have committed “ blasphemy against the Holy Ghost. ” Nay, these very convictions of sin, and desires after peace with God, are the effects of His own work in the soul; the sure proof that this “ blasphemy ” has not been committed.

The “sin unto death. " This is popularly confounded with that just considered. But an examination of the Scripture in which it is mentioned will show that it is a totally distinct thing. It is thus described: “ If any man see his brother sin a sin (which is ] not unto death, he shall ask, and He shall give him life for them that sin not unto death. There is a sin unto death: I do not say that he shall pray for it. ” (1 John v. 16.) Here the question is concerning the sin of a believer. If any man see his brother, etc.; and since it is a believer who is spoken of, there can be no reference to eternal death. In fact, the death spoken of is bodily. Thus Ananias and Sapphira committed a sin “ unto death. ” (Acts v.) Their sin was of such a character that God inter posed and removed them from off the scene, in merciful chastisement upon themselves, and in solemn warning to others. But though they sinned “unto death," this did not affect their standing, if they were real believers. Their death was the result of the interposition of God in governmental discipline in the church on earth. Allusion is made to other cases of a similar character in 1 Corinthians. The apostle, writing concerning the abuses of the Lord's Supper, says, " He that eateth and drinketh unworthily, eateth and drinketh damnation " (judgment, as in margin) " to himself, not discerning the Lord's body. For this cause many are weak and sickly among you, and many sleep.” (1 Cor. xi. 29, 30.) That is, as the result of God's intervention in discipline, many had died.

It will be seen from the above explanation that no one can tell beforehand what constitutes the “ sin unto death,” because it is judged only by the Lord. Indeed, it does not follow that the same act would constitute the same sin in different circumstances; for there is little doubt that there have been many Ananiases and Sapphiras since their day. But we need not pursue the subject, as we have shown that the sin is that of a believer, and that it is connected with bodily, and not eternal, death, and hence that anxious ones cannot have been guilty of it before God.

8. The case supposed in Heb. vi. 3–6 is often a real difficulty. But a careful examination of the passage, though we cannot here go into it minutely, will show that it can have no application to those who are anxious and who desire peace with God. For the case is that of “ those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, and have tasted the good word of God, and the powers of the world to come, if they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put Him to an open shame.” Let it be first of all distinctly noted, that this cannot refer to the falling away of any who have been really converted. For nothing is more plainly taught in the Scriptures than that it is impossible for a child of God to perish. (See John x. 27-29; Rom. viii. 28–39; 1 Cor. i. 8, 9; Eph. i. 13, 14; Phil. i. 6, 7, etc., etc.) It must be borne in mind indeed that the epistle was addressed to Hebrew Christians; and the case put is that of those who had been brought out of Judaism, and convinced of the truth of Christianity, thus far enlightened by the power of the Holy Ghost, but not converted, born again. They were brought into the blessings indicated, but were still without life; and it is concerning these we are told, that if they should fall away it would be impossible to renew them again unto repentance, etc. And why? Because they would be deliberately and wilfully going back to what they knew to be no longer according to God; reassociating themselves with the nation that crucified the Son of God, and thus, by endorsing with their eyes open the act of the nation, crucify ing for themselves the Son of God, and putting Him to an open shame. (v. 6.)

The case supposed therefore is that of wilful apostates. But no doubt it is intended as a solemn warning, though not for anxious souls. The warning will have its application to many who are associated with believers in various ways, to professors, and such professors as have been the subjects of much enlightenment without being born again, so that they, knowing the divine character of redemption, are persuaded that the only way of salvation is through a crucified and risen Saviour, and may even be outwardly zealous for Christ. It is for such that this warning is intended; for if they turn their backs upon what they know to be true, deny Him whom they know to be the Christ of God, become wilful apostates, their case is hopeless. It is to this class alone that this passage applies; and it therefore cannot include those who, convicted of sin by the Spirit of God, desire above all things to know that Christ is their Saviour and Lord. In a word, no one who desires to be saved, through faith in the Lord Jesus Christ, can be of that class and character.

There are doubtless many other difficulties in special cases, but those dealt with are the most common. Our aim should be to bring everything to the word of God in a prayerful spirit; for " unto the upright there ariseth light in the darkness ” (Ps. cxii. 4), and “ the entrance of thy words giveth light. ” (Ps. cxix. 130.)  

“ Thine arm hath safely brought us
     A way no more expected,
Than when thy sheep pass'd thro ' the deep,
     By crystal walls protected.
We sing thine arm unshorten'd,
     Brought thro ' each sore temptation;
With heart and voice in thee rejoice,
     Thou God of our salvation.”

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1)  A small portion of this chapter has appeared elsewhere.