Vital Godliness: A Treatise on
Experimental and Practical Piety
CHAPTER 7
Cases of Religious Distress
It is not uncommon for people to have some experience in
religion which is highly unsatisfactory to themselves. They have distressing and
prevailing apprehensions that they may have never have been truly saved; nor has
a good hope through grace ever filled their hearts to overflowing with joy and
peace—and yet they are not careless on the subject. At times they are deeply
exercised and sore vexed. The case of such calls for the tenderest concern of
those who care for souls, as well as the liveliest interest on their own part.
Their views of their lost and undone condition are not too strong. Their hearts
are as unclean, their guilt is as great, their enemies are as numerous as they
have ever supposed them to be. They are beset with difficulties. They see the
way, but are unable to walk in it. They approve but do not relish the things
that are more excellent. Their hopes are crossed; their souls are grieved.
To meet such cases in all their variety, is a binding and
difficult part of ministerial duty. To state all the shades of grief and
temptation, is not possible. But there are general principles of piety which are
more or less suited to many cases. Besides, religious biography has shed much
light on this whole subject. It is greatly to the relief of many minds, to find
that no temptations have befallen them but such as are common to men. Sometimes
one is full of fears lest he may have committed the unpardonable sin. Not
infrequently this apprehension is distressingly impressed on the mind by means
of some portion of Scripture. Often will you hear cited that text, “For you know
that afterward, when he would have inherited the blessing, he was rejected; for
he found no place of repentance, though he sought it carefully with tears,”
(Heb. 12:17). As this is a very important case, and often causes deep anguish of
mind, it should not be lightly dismissed.
Some have thought that the unpardonable sin could not be
committed, since miracles have ceased. But the Scriptures will not bear out such
a statement. It is true the sin was no doubt often committed, when the truth was
visibly demonstrated by undeniable signs and wonders. But it may also be
committed when these miracles have passed away. Others have thought that, though
the sin may possibly be committed in our day, yet the cases in which this is
actually done are very few. Whatever definition is commonly given of this sin,
this opinion seems to be without good foundation. Sound writers are pretty well
agreed that the unpardonable sin is an act of one who is much enlightened, and
at the same time highly malicious against God. Light and malice are both
essential to its existence. The light here spoken of respects spiritual things.
The malice is directed against the person, work or offices of the Holy Spirit.
Thus by the power of the Holy Spirit, which was given him without measure, Jesus
Christ wrought miracles. The Jews, who beheld these wonders, knew that they
could only be the product of divine power. But they so hated the Lord Jesus that
they ascribed his miracles to a Satanic influence, and thus committed the sin
which never has forgiveness, neither in this world, nor in that which is to
come, (Matt. 12:22-32).
If this view be correct, it follows that no reason can be
given why this sin may not be committed in this day. We may not have all the
occasions for its commission which the Jews of Christ’s day had; but we never
lack occasions when we have dispositions to commit this kind of sin. Indeed, as
the present is an age when the light of truth in many places shines very
clearly, and as the minds of many thus enlightened seem very bitter and
malicious against religion, it is to be feared that many commit this sin. Some
have thought that there never was an age when the unpardonable sin was more
common. But this cannot be proved. Yet in wonderful displays of grace and mercy
in revivals of religion, how many who witness the most affecting scenes, and are
themselves powerfully wrought upon—yet harden their hearts until they even scoff
at sacred things, laugh at the work of the Spirit, and call all vital piety
“fanaticism” and “the work of Satan.”
If such have the light which in many cases they profess to
have, how does their case differ from that of the Pharisees when they saw
Christ’s miracles? In many ways men may commit the unpardonable sin; so that he
who would not sin beyond forgiveness, must take heed how he trifles with holy
things. This thought should produce in men a salutary alarm. As to the question
whether a distressed soul has actually committed this sin, it is proper to enter
into several inquiries. Let one thus distressed look at the state of mind in
which he did that act which he now fears was the unpardonable sin. Was it done
willfully, spitefully, knowingly? Did he intend to renounce God’s Spirit
forever? To explain a little. Peter denied his Master, knowing that he was thus
uttering falsehood. But he did it through fear of man, and not through malice
against Christ. Therefore his denial of Christ was not the unpardonable sin. On
the other hand, Saul persecuted the church maliciously. He breathed out
threatenings and slaughter. He was exceeding mad against all Christians. But he
did all this “ignorantly in unbelief.” He knew not what he was doing. Therefore
his zeal against Christians was not the unpardonable sin. But if Peter had,
together with his knowledge of the matter, denied his Lord with the malice with
which Saul persecuted the church; or if Saul, with all his malice, had
persecuted the church with the knowledge with which Peter denied his Lord, then
in either case the unpardonable sin would probably have been committed.
Therefore let any one who fears his guilt in this matter, ask himself if the
deed which brings such terror to his mind was accompanied with this light and
malice. If not, there is no evidence that the soul has sinned beyond repentance.
Again, let one inquire what state of mind followed the act
that creates such apprehensions. Was it “a certain fearful looking for of
judgment?” Did the door of hope seem to be quite closed? Did the desire of
reconciliation with God fully leave the soul; or was the dreadful act followed
by utter insensibility, stupidity, and a seared conscience? Did you become
wholly indifferent to salvation? Did you have no wish to be made pure and holy,
humble and penitent? Such desires are not given to the God-forsaken. He who has
committed this sin never after hungers and thirsts after righteousness. Such a
state of mind shows that the Holy Spirit has not finally deserted the soul. Good
desires are as truly from heaven as any other good thing ever enjoyed.
It is proper to add, that unworthy partaking of the Lord’s
supper, unless done with despite to the Spirit of grace and with contempt of all
sacred things, cannot be proven to be the unpardonable sin. Although unworthy
communion is a sin to be repented of, yet it may be and often has been forgiven.
It is doubtless sometimes in our power to know when one has sinned beyond
forgiveness. This is implied in the words of John: “If any man sees 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 5:16). Yet we should use great caution in such a
matter. Some one expressed the belief that Bunyan had committed this sin. This
statement had an exceedingly dreadful effect on his mind for a long while; but
God would not let him perish, and made him a chosen vessel in his church. Yet
cases may occur in which good men will feel no liberty in praying for an
offender. The number of such is larger than some suppose. The last remark on
this point is, that if you desire salvation through the blood of Christ and by
the power of the Holy Spirit, it is clear that God has not given you up, though
your sins may be both numerous and aggravated.
The air we breathe, the water we drink, is not more free than
is gospel grace. The cry is, “Ho, everyone who thirsts, come to the waters, and
he who has no money, come—buy and eat; yes, come, buy wine and milk, without
money and without price,” (Isa. 55:1).
Another state of mind, accompanied with great depression and
much difficulty, is where one stoutly argues from his own wickedness of heart
that his salvation is impossible. A man sometimes says, “I would go to Christ,
but he is so holy and I am so sinful; he is spotless, and I am all pollution and
guilt.” In dealing with one thus afflicted, several things may be said. One is,
that evil imaginations are the natural product of the carnal mind. “Out of the
heart proceed evil thoughts, murders, adulteries, fornications, thefts, false
witness, blasphemies,” (Matt. 15:19). There is no form of wickedness too strange
or dreadful for an unsanctified heart. He who now complains so bitterly of his
corrupt thoughts and affections, is not a worse man than he was formerly—but God
is teaching him how wicked he always has been. The great difference between
present and past states of mind is this, that now the man sees how vile his
heart is, whereas once he took no notice of the swarms of evil thoughts which
passed through his bosom.
The present is not the only sinful state to be repented of.
The prayer should ascend, “Remember not against me the sins of my youth; make me
not to possess the iniquities of former years.” It may also be stated that the
exercises of such a one may now be less criminal than formerly, and this for two
reasons. One is, that he now offers a sincere though inadequate resistance to
evil thoughts, whereas formerly he welcomed them. Another is, that from his
manifest distress at them, it is evident that they are the temptations of the
wicked one. We are guilty in so far as we entertain the suggestions of the
wicked one, and not merely because we are made to feel the annoyances of his
temptations. But grant that any man’s heart is far worse than it ever was
before, or than he even now sees it to be, this is a good reason for applying to
Christ. It is no reason for staying away from him. When one sees the wickedness
of his own heart, it is evident that God has not yet delivered him up to
ruin—for he is showing him his sins. These heart troubles show that nothing
short of a thorough, internal, powerful change of nature can ever fit the soul
for the abodes of the blessed in heaven. And this very corruption, so much
lamented, should be a powerful argument for making speedy application to Christ
for pardon and peace, for reconciliation and purification.
But from such a state of mind to conclude that one may not
come to Christ and plead for mercy—is wholly unscriptural. It is entirely
opposed to the gospel offer. This very state of mind and heart calls for the
interposition of almighty power and amazing grace; and to exercise these is the
delight of the redeeming Son of God. Though one be more vile than tongue can
express—though the heart be a sink of sin, a fountain of iniquity, yet he may
safely trust his cause with Jesus Christ. He came to set at liberty those who
are bruised, to give life to the perishing, and salvation to the lost. Let every
soul be persuaded to come to Jesus Christ. He who thus complains of the
wickedness of his heart, may the next hour complain that he has no just sense of
his great sinfulness in the sight of God. This state of mind is not inconsistent
with that last spoken of, though an ignorant person might so think.
One reason why many a sinner is desirous of seeing more of
his wickedness, is that he thinks there is some merit or profit in having
distressing views of his undone condition. But this is surely a mistake. There
is no more merit in a bad man seeing his vileness, than there is in a good man
seeing his own uprightness. But suppose a man should see the worst of his case,
and view his depravity as God views it, would it not drive him to despair? With
the clearest views of the fullness and freeness of Christ ever attained on
earth, it would probably be impossible to keep any man from giving up all hope
if he saw his sins in all their guilt and number, baseness and aggravations. God
is therefore very merciful in permitting us to see enough of our lost condition
to make the gospel offer glad tidings to us; but he is no less merciful in
withholding such views of our sins as would drive us to despair. And if anyone
would have a clearer and more salutary view of his own wickedness, let him
repent of all the sin he sees chargeable to him, and obtain pardon through the
blood of Christ—and in due season his wish shall be gratified.
No man will make very rapid and profitable attainments in the
knowledge of his own wickedness until he has fled to Christ, and in good earnest
begun the work of “mortifying his members which are upon the earth,” (Col. 3:5).
In good earnest begin this work, and you will soon find that you are carnal,
sold under sin, and that all former views of your lost estate were very
defective.
Another distressing state is where there is a continual
tendency in the mind to despair. Satan would have all men presumptuous or
desperate. In the human heart are many elements which favor his designs. The
language of total despair is, “There is no mercy for me; others may be saved,
but my case is peculiar; my soul is lost.” But there are various degrees of
hopelessness, or of tendency towards it. To drive away all hope, Satan often
greatly terrifies one by a view of his sins, points him to the holiness and
inflexible justice of God, and tells him that he ought to know that with such a
God there is no mercy for him. He reminds him of the length of time he has been
seeking the Lord, and has not found him. He reminds him of others who in less
time have attained a comfortable hope and settled peace.
These and many other things does the adversary urge, that he
may cut off all hope and leave the soul palsied with despondency. Sometimes he
has fatal success. Sometimes he but harasses it for a season, and then follows
deliverance. When he succeeds entirely, the soul becomes stubborn, hardened, and
fearfully rebellious; and a less degree of the temptation of the adversary may
be highly injurious for the time. When the prisoner of hope, becomes the
prisoner of despair, he is gone; and when he sees things in a very gloomy light,
he may be sore vexed. Let all who are tempted to despair well weigh the
following things: Unbelief is the only sin by which a hearer of the gospel will
seal his own ruin, and despair is the consummation of unbelief. To refuse to
rely upon Christ’s finished work is to reject the sinner’s only hope. Unbelief
is a great sin. The greater its power, the greater our guilt. As despair is
unbelief consummated, it is superlative wickedness. If any man fears sin, let
him chiefly fear this sin. It takes hold on destruction. No man can be justified
or sanctified in whose heart this principle of pride, darkness, and stubbornness
reigns. There may be a voluntary humility in despair, but that is only another
name for pride.
Despair also goes upon the ground that men are saved either
by their own deservings, or because they have not greatly offended, and thus it
excludes the salvation of the gospel, which is for the chief of sinners. And
despair is full of stubbornness. What is a greater sin than to refuse to trust
God when he bids us believe him; to decline to lean upon him when he extends to
us his hand? We cannot have too low an opinion of ourselves, or too high an
opinion of Christ! “It is the great design of the Scriptures to teach the best
to despair of being self-saved; the worst not to despair of being saved by
Christ, and to offer to all, the help they need.”
The foregoing are examples of the distresses and difficulties
which often beset a soul in its endeavors to turn to the Lord. There are many
cases like them. And there are others of an extraordinary kind, which cannot be
anticipated. If any man is overcome by the adversary in these matters, the fault
is his own. He has procured these things to himself. Such fruits never grow but
in depraved hearts. For the direction of such as are truly desirous of being
guided in the right way, the following suggestions may be profitable.
Beware of a spirit of questioning, complaining and impatience
towards God. With yourself you cannot be too much dissatisfied, until you
believe in Christ and cease from sin. But with God and his ways you have no
right to find fault. He is righteous altogether. Every sentiment of impatience
towards him is highly criminal. During long years of rebellion, God waited on
you for your return; and will you not let him judge the fittest time to grant
you the light of his countenance and the joy of his salvation? “I waited
patiently for the Lord; and he inclined unto me, and heard my cry,” (Ps. 40:1).
God will not be dictated to. Impatience is both a sin and a hindrance. It speeds
no deliverance. It must be laid aside.
Be not asking the advice of many, in
your sore perplexities. One good adviser is worth a thousand others, who know
nothing thoroughly. And yet the most ignorant are often the most ready to offer
their services. Your counselor in all religious inquiries and trials should be
God’s precious word. Human advisers are apt to say, “Lo, here is Christ;” and
again, “Lo, there is Christ.” But the Bible always speaks a uniform, consistent
language. It always points to one star, that of
Do not believe that your convictions
are too deep and too strong ever to leave you. They are perhaps not stronger
than those of Felix when he trembled, of Herod when he heard John and did many
things gladly, of Ahab when he humbled himself, or of king Saul when he lifted
up his voice and wept. Conviction of itself, is not a saving grace. It is itself
no pledge of salvation. It may leave one midway between carelessness and
conversion, just as Lot’s wife was left between
Guard against false hopes. If the adversary sees you
determined not to live without hope, he will earnestly endeavor to persuade you
to build upon the sand; to lead you into mistakes respecting the nature of true
conversion and the ground of justification. He is the arch deceiver. He is full
of all subtlety. If it were possible, he would deceive the very elect! A sinner
under conviction is in great danger of being more anxious to be comforted than
to be converted. The world is full of popular errors on this subject. Nor can
any man be too careful in counting the cost—in looking well to the
foundations—in testing his own exercises by Scripture. Sometimes anxious souls
are told that they must believe. When they ask, What must we believe? they are
told that they must believe that their sins are pardoned and their souls
converted. If some to whom such counsels are given should adopt them, they would
believe a lie. We must believe the gospel—then we shall be saved. But to believe
that we have an saving interest in the salvation of Christ is a very different
thing. The truth to be believed is, that Christ is able and willing to save our
souls from sin and death—not that he has already done it. On this subject the
Bible is explicit. It always holds up Christ—and not ourselves, nor our pardon,
nor our conversion, as the object of saving faith. “Believe on the Lord Jesus
Christ, and you shall be saved,” (Acts 16:31).
Be not led into the discussion of dark, abstruse, and
therefore useless questions; and enter into no heated discussion of any subject.
Such an exercise is well suited to put a stumbling-block in the way to heaven.
If any endeavor to divert your mind to a matter of no importance, or to undue
interest about anything not essential to salvation, withdraw from such. Your
great business is reconciliation with God. Whatever hinders this is hostile to
your best interests. Stifle not convictions; grieve not the Spirit by going
eagerly after a thing of little or no importance. Keep constantly in mind that
no pains, no distress, no tears, no prayers of your own—will be of any avail,
unless you are soundly converted, being turned from darkness to light, from sin
to holiness.
“Our nature’s totally depraved,
The heart a sink of sin;
Without a change, we can’t be saved;
We must be born again.”
How much or how little you may feel,
whether you have many or few thoughts, whether you are happy or miserable, in
hope or despair, in carelessness or under conviction, will avail nothing—if you
live and die without genuine holiness. But this cannot be obtained without a
renewal of our whole nature. Holy views, holy frames of mind, holy tempers, holy
affections, and holy purposes—must take the place of our spiritual ignorance,
our wicked prejudices, our carnal affections, our sinful plans—or we cannot go
to the Father. Oh that men everywhere would cry mightily, “Create in me a clean
heart, O God, and renew a right spirit within me.” Let all men know that, until
they surrender themselves into the hands of the Savior, they are throwing away
all their opportunities. Christ is full of kindness and tenderness. None is so
full of pity as he. Look at his sorrow as he beheld the city of his enemies and
murderers. “When he was come near, he beheld the city, and wept over it,” (Luke
19:41). History tells us that Marcellus wept over
Cannot you trust your soul with a
Savior whose compassions are so free, so large, so divine? Behold him on the
cross, lingering, bleeding, dying for the sins of men—and say if you are
justified no longer resisting his claims and his charms! John says, “We love
him, because he first loved us,” (1 John 4:19). What could be more proper?
Surely such love as his should beget love in us. That same Jesus who wept over
Finally, let no man take the word of any uninspired man as of
binding force—in any matter of religion. If such a course is dangerous in
doctrinal religion, it is no less so in experimental and practical piety. If
anything that has been said shall guide or comfort any soul, to God be all the
praise and glory. Meantime, “Out of the spoils won in battles, have I dedicated
these things to maintain the house of the Lord,” (1 Chron. 26:27).
