True Grace, Distinguished from the Experience of Devils

TRUE GRACE, Distinguished from the EXPERIENCE OF DEVILS.

JAMES 2. 19. You believe that there is one GOD; you do well; the Devils also believe and tremble.

OBSERVE in these Words. 1. Something that some depended on, as an Evidence of their good Estate, and Acceptance, as the Objects of GOD's Favor, namely a speculative Faith, or Belief of the Doctrines of Religion. The great Doctrine of the Existence of one only GOD is particularly mentioned; probably, because this was a Doctrine wherein, especially, there was a visible and noted Distinction, between professing Christians and the Heathens, amongst whom the Christians in those Days were dispersed: And therefore, this was what many trusted in, as what recommended them to; or at least, was an Evidence of, their Interest, in the great, spiritual and eternal Privileges, in which real Christians were distinguished from the rest of the World.

2. How much is allowed concerning this Faith, namely That it is a good Attainment: You do well. It was good, as it was necessary. This Doctrine was one of the fundamental Doctrines of Christianity; and, in some Respects, above all others fundamental. It was necessary to be believed, in order to Salvation: And a Being without the Belief of this Doctrine, especially in those that had such Advantage to know, as they had, whom the Apostle wrote to, would be a great Sin, and what would vastly aggravate their Damnation. This Belief was also good, as it had a good Tendency in many Respects.

3. What is implicitly denied concerning it, namely That it is any Evidence of a Person's being in a State of Salvation. The whole Context, shows this to be the Design of the Apostle in the Words: And, it is particularly manifest, by the Conclusion of the Verse; which is the

4. Thing observable in the Words, namely The Argument by which the Apostle proves, that this is no Sign of a State of Grace, namely that it is found in the Devils. They believe that there is one GOD, and that He is a holy sin-hating GOD; and that He is a GOD of Truth, and will fulfill his Threatenings, by which He has denounced future Judgments, and a great Increase of Misery on them; and that He is an Almighty GOD, and able to execute his threatened Vengeance upon them.

Therefore, the DOCTRINE I infer from the Words, to make the Subject of my present Discourse, is this.

Nothing in the Mind of Man, that is of the same Nature with what the Devils experience, or are the Subjects of, is any sure Sign of saving Grace.

If there be any Thing that the Devils have, or find in themselves, which is an Evidence of the saving Grace of the Spirit of GOD, then the Apostle's Argument is not good; which is plainly this: That which is in the Devils, or which they do, is no certain Evidence of Grace. But the Devils believe that there is one GOD. Therefore, your believing that there is one GOD, is no sure Evidence that you are gracious. So that the whole Foundation of the Apostle's Argument, lies in that Proposition: That which is in the Devils, is no certain Sign of Grace.

Nevertheless, I shall mention two or three further Reasons, or Arguments of the Truth of this Doctrine.

1. The Devils have no Degree of Holiness: And therefore, those Things, which are Nothing beyond what they are the Subjects of, cannot be holy Experiences.

The Devil once was holy; but when he fell, he lost all his Holiness, and became perfectly wicked. He is the greatest Sinner, and in some Sense, the Father of all Sin. John 8:44. You are of your Father the Devil, and the Lusts of your Father you will do. He was a Murderer from the Beginning, and abode not in the Truth; because there was no Truth in him: When he speaks a Lie, he speaks of his own; for he is a Liar, and the Father of it. 1 John, 3:8. He that commits Sin is of the Devil; for the Devil sins from the Beginning. He is often spoken of, as by Way of Eminence, THE WICKED ONE. So, Matthew 13:19. Then comes the wicked One, and catches away that which was sown in his Heart. Verse 38. The Tares are the Children of the wicked One. 1 John, 2:13. I write unto you young Men, because you have overcome the wicked One. Chapter 3:12. Not as Cain, who was of that wicked One. Chapter 5:18. Whosoever is born of GOD—keeps himself, and that wicked One touches him not. So the Devils are called evil Spirits, unclean Spirits, Powers of Darkness, Rulers of the Darkness of this World, and Wickedness itself: Ephesians 6:12. For we wrestle not against Flesh and Blood; but against Principalities, against Powers, against the Rulers of the Darkness of this World, against spiritual Wickedness in high Places.

Therefore, surely those Things which the Minds of Devils are the Subjects of, can have Nothing of the Nature of true Holiness in them. The Knowledge and Understanding which they have of the Things of GOD and Religion, cannot be of the Nature of divine and holy Light, nor any Knowledge that is merely of the same Kind. No such Impressions as are made on their Hearts, can be of a spiritual Nature. That Kind of Sense, which they have of divine Things, however great, cannot be a holy Sense. Such Affections as move their Hearts, however powerful, cannot be holy Affections. If there be no Holiness in them, as they are in the Devil, there can be no Holiness in them as they are in Man; unless something be added to them, beyond what is in them, or they are in the Devil. And if any Thing be added to them, then they are not the same Things; but are something beyond what Devils are the Subjects of; which is contrary to the Supposition; for the Proposition which I am upon, is, that those Things which are of the same Nature, and Nothing beyond what Devils are the Subjects of, cannot be holy Experiences. It is not the Subject that makes the Affection, or Experience, or Quality holy; but it is the Quality that makes the Subject holy.

And if those Qualities and Experiences, which the Devils are the Subjects of, have Nothing of the Nature of Holiness in them; then they can be no certain Signs, that Persons which have them, are holy or gracious. There is no certain Sign of true Grace, but those Things which are spiritual and gracious. It is GOD's Image that is his Seal and Mark, the Stamp, by which those that are his, are known. But that, which has Nothing of the Nature of Holiness, has Nothing of this Image. That, which is a sure Sign of Grace, must either be something, which has the Nature and Essence of Grace; or is flowing from, or some-way belonging to its Essence: For that, which distinguishes Things one from another, is their Essence, or something appertaining to their Essence. And therefore, that which is sometimes found wholly without the Essence of Holiness or Grace, can be no essential, sure, or distinguishing Mark of Grace.

2. The Devils are not only absolutely without all true Holiness, but they are not so much as the Subjects of any common Grace.

If any should imagine, that some Things may be Signs of Grace, which are not Grace itself, or which have nothing of the Nature and Essence of Grace and Holiness in them; yet, certainly they will allow, that the Qualifications, which are sure Evidences of Grace, must be Things that are near akin to Grace, or having some remarkable Affinity with it. But the Devils are not only wholly destitute of any true Holiness; but they are at the greatest Distance from it, and have nothing in them, in any wise akin to it.

There are many in this World, who are wholly destitute of saving Grace, who yet have common Grace: They have no true Holiness, but nevertheless, have something of that which is called moral Virtue; and are the Subjects of some Degree of the common Influences of the Spirit of GOD. It is so with those in general, that live under the Light of the Gospel, and are not given up to judicial Blindness and Hardness. Yea, those that are thus given up, yet have some Degree of restraining Grace, while they live in this World; without which, the Earth could not bear them, and they would in no Measure, be tolerable Members of human Society. But when any are damned, or cast into Hell, as the Devils are, GOD wholly withdraws his restraining Grace, and all merciful Influences of his Spirit whatsoever: And they have neither saving Grace, nor common Grace; neither the Grace of the Spirit; nor any of the common Gifts of the Spirit; neither true Holiness, nor moral Virtue of any Kind. Hence arises the vast Increase of the Exercise of Wickedness in the Hearts of Men, when they are damned. And herein is the chief Difference between the damned in Hell, and unregenerate and graceless Men in this World: Not that wicked Men in this World, have any more Holiness or true Virtue than the damned, or that wicked Men, when they leave this World, have any Principles of Wickedness infused into them: But when Men are cast into Hell, GOD perfectly takes away his Spirit from them, as to all its merciful common Influences, and entirely withdraws from them, all Restraints of his Spirit and good Providence.

3. It is unreasonable to suppose, that a Person's being in any Respect as the Devil is, should be a certain Sign, that he is very unlike, and opposite to him; and hereafter, shall not have his Part with him. True Saints are extremely unlike, and contrary to the Devil, both relatively and really. They are so relatively. The Devil is the grand Rebel; the chief Enemy of GOD and CHRIST; the Object of GOD's greatest Wrath; a condemned Malefactor, utterly rejected and cast off by him; forever shut out of his Presence; the Prisoner of his Justice; an everlasting Inhabitant of the infernal World. The Saints, on the contrary, are the Citizens of the heavenly Jerusalem; Members of the Family, of the glorious KING of Heaven; the Children of GOD; the Brethren and Spouse of his dear Son; Heirs of GOD; Joint-heirs with CHRIST; Kings and Priests unto GOD. And they are extremely different really. The Devil, on Account of his hateful Nature, and those accursed Dispositions which reign in Him, is called Satan, the Adversary, Abaddon and Apollyon, the great Destroyer, the Wolf, the roaring Lion, the great Dragon, the old Serpent. The Saints are represented as GOD's holy Ones, his anointed Ones, the Excellent of the Earth; the Meek of the Earth; Lambs and Doves; CHRIST'S little Children; having the Image of GOD, pure in Heart; GOD'S Jewels; Lilies in CHRIST'S Garden; Plants of Paradise; Stars of Heaven; Temples of the Living GOD. The Saints, so far as they are Saints, are as diverse from the Devil, as Heaven is from Hell; and much more contrary than Light is to Darkness: And the eternal State that they are appointed to, is answerably diverse and contrary.

Now it is not reasonable to suppose, that a being, in any Respect, as Satan is, or the being the Subject of, any of the same Properties, Qualifications, Affections, or Actions, that are in Him, is any certain Evidence, that Persons are thus exceeding different from him; and in Circumstances so diverse, and appointed to an eternal State, so extremely contrary in all Respects. Wicked Men, are in Scripture, called the Children of the Devil. Now is it reasonable to suppose, that Men's being, in any Respect, as the Devil is, can be a certain Sign, that they are not his Children, but the Children of the infinitely Holy and Blessed GOD? We are informed, that wicked Men, shall hereafter, have their Part with Devils; shall be sentenced to the same everlasting Fire, which is prepared for the Devil and his Angels. Now, can a Man's being like the Devil in any Respect, be a sure Token that he shall not have his Part with Him, but with glorious Angels, and with JESUS CHRIST, dwelling with Him, where he is, that he may behold, and partake of his Glory?

FINIS.

TRUE GRACE, Distinguished from the EXPERIENCE OF DEVILS.

JAMES 2:19. You believe that there is one GOD; you do well; the devils also believe and tremble.

Notice what these words contain. 1. Something that some people relied on as evidence of their good standing and acceptance as objects of GOD's favor -- namely, a merely intellectual faith, or belief of the doctrines of religion. The great doctrine of the existence of one GOD is specifically mentioned, probably because this was a doctrine where there was an especially visible and well-known distinction between professing Christians and the pagans among whom the Christians of that time were scattered. Because of this, many trusted in it as something that made them acceptable to GOD, or at least served as evidence of their share in the great spiritual and eternal privileges that set real Christians apart from the rest of the world.

2. How much is granted about this faith -- namely, that it is a good thing: You do well. It was good because it was necessary. This doctrine was one of the foundational doctrines of Christianity, and in some ways the most foundational of all. Believing it was necessary for salvation. To lack belief in this doctrine -- especially among those who had such great opportunities to know the truth, like those the Apostle was writing to -- would be a great sin, one that would greatly increase their condemnation. This belief was also good because it had a beneficial effect in many ways.

3. What is implicitly denied about it -- namely, that it is any evidence of a person's being in a state of salvation. The entire context shows that this is the Apostle's purpose in these words. This is especially clear from the conclusion of the verse, which is the

4. Fourth thing to notice in the words -- namely, the argument by which the Apostle proves that this belief is no sign of a state of grace: that it is found in the devils. They believe that there is one GOD, and that He is a holy, sin-hating GOD. They believe He is a GOD of truth who will fulfill His threats of future judgments and a great increase of misery upon them. And they believe He is an almighty GOD who is able to carry out His threatened vengeance upon them.

Therefore, the DOCTRINE I draw from the words, to make the subject of my present sermon, is this:

Nothing in the mind of man that is of the same nature as what the devils experience, or are the subjects of, is any sure sign of saving grace.

If there is anything that the devils have, or find in themselves, that serves as evidence of the saving grace of the Spirit of GOD, then the Apostle's argument fails. His argument is plainly this: What is found in the devils, or what they do, is no certain evidence of grace. But the devils believe that there is one GOD. Therefore, your believing that there is one GOD is no sure evidence that you are gracious. So the entire foundation of the Apostle's argument rests on this proposition: What is found in the devils is no certain sign of grace.

Nevertheless, I will mention two or three additional reasons, or arguments, for the truth of this doctrine.

1. The devils have no degree of holiness. Therefore, those things which go no further than what the devils experience cannot be holy experiences.

The devil was once holy, but when he fell, he lost all his holiness and became completely wicked. He is the greatest sinner, and in some sense, the father of all sin. John 8:44. You are of your father the devil, and you want to carry out your father's desires. He was a murderer from the beginning, and does not stand in the truth because there is no truth in him. When he speaks a lie, he speaks from his own nature, for he is a liar and the father of lies. 1 John 3:8. The one who practices sin is of the devil; for the devil has sinned from the beginning. He is often spoken of, as a title of distinction, as THE WICKED ONE. So, Matthew 13:19. Then the wicked one comes and snatches away what has been sown in his heart. Verse 38. The tares are the sons of the wicked one. 1 John 2:13. I write to you, young men, because you have overcome the wicked one. Chapter 3:12. Not as Cain, who was of the wicked one. Chapter 5:18. Whoever is born of GOD keeps himself, and the wicked one does not touch him. So the devils are called evil spirits, unclean spirits, powers of darkness, rulers of the darkness of this world, and wickedness itself: Ephesians 6:12. For we do not wrestle against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in heavenly places.

Therefore, what the minds of devils experience can surely have nothing of the nature of true holiness in it. The knowledge and understanding that they have of the things of GOD and religion cannot have the nature of divine and holy light, nor can any knowledge that is merely of the same kind. No impressions made on their hearts can be spiritual in nature. Whatever sense they have of divine things, however great, cannot be a holy sense. Whatever emotions move their hearts, however powerful, cannot be holy affections. If there is no holiness in these things as they exist in the devil, there can be no holiness in them as they exist in man -- unless something is added beyond what is found in the devil. And if anything is added, then they are no longer the same things but are something beyond what devils experience. This contradicts the original premise, because the point I am making is that those things which are of the same nature and nothing beyond what devils experience cannot be holy experiences. It is not the subject that makes the emotion, experience, or quality holy; it is the quality that makes the subject holy.

And if the qualities and experiences that devils have contain nothing of the nature of holiness, then they can be no certain signs that the people who have them are holy or gracious. There is no certain sign of true grace except what is spiritual and gracious. GOD's image is His seal and mark -- the stamp by which those who are His are known. But what has nothing of the nature of holiness has nothing of this image. What serves as a sure sign of grace must either have the nature and essence of grace itself, or must flow from or in some way belong to its essence. What distinguishes one thing from another is its essence or something connected to its essence. Therefore, what is sometimes found entirely without the essence of holiness or grace can be no essential, sure, or distinguishing mark of grace.

2. The devils are not only completely without all true holiness, but they do not even have any common grace.

If anyone imagines that some things can be signs of grace without being grace itself, or without having anything of the nature and essence of grace and holiness in them, they would still surely agree that the qualities which serve as sure evidence of grace must be things closely related to grace, or having some notable similarity to it. But the devils are not only entirely without any true holiness; they are as far from it as possible and have nothing in them that is in any way related to it.

There are many in this world who are entirely without saving grace, yet still have common grace. They have no true holiness, but they still have something of what is called moral virtue and experience some degree of the common influences of the Spirit of GOD. This is generally true of those who live under the light of the Gospel and have not been given over to judicial blindness and hardness. Yes, even those who have been given over to that still have some degree of restraining grace while they live in this world. Without it, the earth could not bear them, and they would not be tolerable members of human society in any way. But when anyone is damned or cast into hell, as the devils are, GOD completely withdraws His restraining grace and all merciful influences of His Spirit. They have neither saving grace nor common grace, neither the grace of the Spirit nor any of the common gifts of the Spirit, neither true holiness nor moral virtue of any kind. This is what causes the vast increase in the exercise of wickedness in the hearts of people when they are damned. And this is the main difference between the damned in hell and unregenerate, graceless people in this world. It is not that wicked people in this world have any more holiness or true virtue than the damned, or that wicked people have any principles of wickedness poured into them when they leave this world. Rather, when people are cast into hell, GOD completely removes His Spirit from them in all its merciful common influences and entirely withdraws all the restraints of His Spirit and good providence.

3. It is unreasonable to suppose that a person's being in any way like the devil should be a certain sign that he is very unlike and opposite to him, and will not share his fate. True saints are extremely unlike and contrary to the devil, both in their relationship to GOD and in their actual character. They are so in their relationship to GOD. The devil is the great rebel, the chief enemy of GOD and CHRIST, the object of GOD's greatest wrath, a condemned criminal utterly rejected and cast off by Him, forever shut out of His presence, a prisoner of His justice, an everlasting inhabitant of the infernal world. The saints, on the other hand, are citizens of the heavenly Jerusalem, members of the family of the glorious KING of Heaven, children of GOD, brothers and bride of His dear Son, heirs of GOD, joint-heirs with CHRIST, kings and priests to GOD. And they are extremely different in their actual character. The devil, because of his hateful nature and those accursed attitudes that rule in him, is called Satan, the Adversary, Abaddon and Apollyon, the great Destroyer, the Wolf, the roaring Lion, the great Dragon, the old Serpent. The saints are described as GOD's holy ones, His anointed ones, the excellent of the earth; the meek of the earth; lambs and doves; CHRIST's little children; having the image of GOD, pure in heart; GOD's jewels; lilies in CHRIST's garden; plants of paradise; stars of heaven; temples of the living GOD. The saints, as far as they are saints, are as different from the devil as heaven is from hell -- and far more opposite than light is to darkness. And the eternal state they are appointed to is correspondingly different and opposite.

Now it is not reasonable to suppose that being like Satan in any respect, or experiencing any of the same properties, qualities, emotions, or actions that are in him, is any certain evidence that a person is so extremely different from him -- in such different circumstances and appointed to an eternal state so completely opposite in every way. Wicked people are called in Scripture the children of the devil. Is it reasonable to suppose that being like the devil in any way can be a certain sign that a person is not his child, but a child of the infinitely holy and blessed GOD? We are told that wicked people will share the fate of devils -- they will be sentenced to the same everlasting fire prepared for the devil and his angels. Can a person's being like the devil in any respect be a sure sign that he will not share his fate, but instead dwell with glorious angels and with JESUS CHRIST, living where He is, beholding and sharing in His glory?

FINIS.