Congregational preacher Jonathan Edwards presented the following sermon
comparing and contrasting true Grace with what unbeliever and wicked
individuals have and experience. It is a timely Biblical sermon well worth
reading.
May God bless,
Carl
my website -- http://www.nettally.com/saints/
my blog -- http://www.anniemayhem.com/cgi-bin/wordpress/
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True Grace Distinguished From The Experience Of Devils
by Jonathan Edwards
Thou believest that there is one God, thou doest well: the devils
also believe, and tremble. (James 2:19)
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 favour, viz. a speculative faith, or
belief of the doctrines of religion. The great doctrine of the existence of
one
only God is particularly mentioned probable, 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, viz. That it is a good
attainment, "Thou doest 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. To be without the belief of this doctrine
especially in those that had such advantage to know as they had to whom
the apostle wrote would he a great sin, and what would vastly aggravate
their damnation. This belief divas also good, as it had a good tendency in
many respects.
3. What implicitly denied concerning it, viz. 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
4. The thing observable in the words, viz. The argument by which the
apostle proves, that this is no sign of a state of grace, viz. that it is
found
in the devils. They believe that there is one God, and that he is a holy,
sinhating
God, and that he is a God of truth, and will fulfil his threatenings,
by which he has denounced future judgments, and a areas 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. viz. 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, thy believing that there is one God, is no sure
evidence that thou art 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.
I. 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. "Ye are of your father the devil, and the
lusts of your father ye will do: he was a murderer from the beginning, and
abode not in the truth, because there was no truth in him. When he
speaketh a lie, he speaketh of his own: for he is a liar, and the father of
it."
1 John 3:8. "He that committeth sin is of the devil; for the devil sinneth
from the beginning." He is often spoken of, by way of eminence, as "the
wicked one." So, Matthew 13:19. "Then cometh the wicked one, and
catcheth 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 ye 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 keepeth himself, and that wicked one toucheth 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 impressions 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
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 flows from, or
some way belongs to, its essence: for that which distinguishes things one
from another is the 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.
II. 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, hut 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 I world,
without which the earth could not bear them, and I they would in no
measure be tolerable members of human I 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.
They
have neither saving grace nor common grace, neither the Brace 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 have wicked men, when they
leave this world, 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 withdraws from them
all restraints of is Spirit and good providence.
III. 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 here after 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; for ever 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 being in any respect as Satan is,
or 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 he 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?
The first use may lie in several inferences, for our instruction.
I. From what has been said, it may be inferred, by parity of reason, that
nothing that damned men do, or ever will experience, can be any sure sign
of grace.
Damned men are like the devils, are conformed to them in nature and state.
They have nothing better in them than the devils, have no higher principles
in their hearts; experience nothing, and do nothing, of a more excellent
kind; as they are the children and servants of the devil and as such, shall
dwell with him, and be partakers with him of the same misery. As Christ
says, concerning the saints in their future state,
"That they shall be as the angels of God in heaven;"
(Matthew 22:30.)
so it may be said concerning ungodly men in their future state, that they
shall be as the fallen, wicked angels in hell.
Each of the aforementioned reasons, given to show the truth of the
doctrine with respect to devils, holds good with respect to damned men.
Damned men have no degree of holiness; and therefore those things which
are nothing beyond what they have, cannot be holy experiences. Damned
men are not only absolutely destitute of all true holiness, but they have
not so much as any common grace. And lastly, it is unreasonable to
suppose, that a person's being in any respect as the damned in hell are,
should be a certain sign that they are very unlike and opposite to them,
and hereafter shall not have their portion with them.
II. We may hence infer, that no degree of speculative knowledge of things
of religion is any certain sign of saving grace. The devil, before his fall,
was
among those bright and glorious angels of heaven, which are represented as
morning-stars, and flames of fire, that excel in strength and wisdom. And
though he be now become sinful, yet his sin has not abolished the faculties
of the angelic nature; as when man fell, he did not lose the faculties of
the
human nature. - Sin destroys spiritual principles, but not the natural
faculties. It is true, sin, when in full dominion, prevents the exercise of
the
natural faculties in holy and spiritual understanding; and lays many
impediments in the way of their proper exercise in other respects. It lays
the natural faculty of reason under great disadvantages, by many and
strong prejudices; and in fallen men the faculties of the soul are,
doubtless,
greatly impeded in their exercise, through that great weakness and disorder
of the corporeal organ to which it is strictly united, and which is the
consequence of sin. - But there seems to be nothing in the nature of sin,
or moral corruption, that has any tendency to destroy the natural
capacity, or even to diminish it, properly speaking. If sin were of such a
nature as necessarily to have that tendency and effect; then it might be
expected, that wicked men, in a future state, where they are given up
enthely to the unrestrained exercise of their corruptions and lusts, and sin
is in all respects brought to its greatest perfection in them, would have
the
capacity of their souls greatly diminished. This we have no reason to
suppose; but rather, on the contrary, that their capacities are greatly
enlarged, and that their actual knowledge is vastly increased; and that even
with respect to the Divine Being, and the things of religion, and the great
concerns of the immortal souls of men, the eyes of wicked men are
opened, when they go into another world.
The greatness of the abilities of devils may be argued, from the
representation in Ephesians 6:12. "We wrestle not against flesh and
blood but against principalities, against powers," etc. The same may also
be argued from what the Scripture says of Satan's subtlety. Genesis 3:1.
2 Corinthians 11:3. Acts 13:10. And as the devil has a faculty of
understanding of large capacity, so he is capable of a great speculative
knowledge of the things of God, and the invisible and eternal world, as
well as other things; and must needs actually have a great understanding of
these things; as these have always been chiefly in his view; and as his
circumstances, from his first existence, have been such as have tended
chiefly to engage him to attend to these things. Before his fall, he was one
of those angels who continually beheld the face of the Father in heaven:
and sin has no tendency to destroy the memory, and therefore has no
tendency to blot out of it any speculative knowledge that was formerly.
As the devil's subtlety shows his great capacity; so the way in which his
subtlety is exercised and manifested - which is principally in his artful
management with respect to things of religion, his exceeding subtle
representations, insinuations, reasonings, and temptations, concerning
these things - demonstrates his great actual understanding of them, as, in
order to be a very artful disputant in any science, though it be only to
confound and deceive such as are conversant in it, a person had need to
have a great and extensive acquaintance with the things which pertain to
that science.
Thus the devil has undoubtedly a great degree of speculative knowledge in
divinity; having been, as it were, educated in the best divinity school in
the
universe, viz. the heaven of heavens. He must needs have such an
extensive and accurate knowledge concerning the nature and attributes of
God, as we, worms of the dust, in our present state, are not capable of.
And he must have a far more extensive knowledge of the works of God, as
of the work of creation in particular, for he was a spectator of the
creation
of this visible world, he was one of those morning-stars (Job 38:4-7.)
"who sang together, and of those sons of God, that shouted for joy, when
God laid the foundations of the earth, and laid the measures thereof, and
stretched the line upon it." And so he must have a very great knowledge of
God's works of providence. He has been a spectator of the series of these
works from the beginning; he has seen how God has governed the world in
all ages; and he has seen the whole train of God's wonderful successive
dispensations of providence towards his church, from generation to
generation. And he has not been an indifferent spectator; but the great
opposition between God and him, in the whole course of those
dispensations, has necessarily engaged his attention in the strictest
observation of them. He must have a great degree of knowledge concerning
Jesus Christ as the Saviour of men, and the nature and method of the work
of redemption, and the wonderful wisdom of God in this contrivance. It is
that work of God wherein, above all others, God has acted in opposition
to him, and in which he has chiefly set himself in opposition to God. It is
with relation to this affair, that the mighty warfare has been maintained,
which has been carried on between Michael and his angels, and the devil
and his angels, through all ages from the beginning of the world, and
especially since Christ appeared. The devil has had enough to engage his
attention to the steps of divine wisdom in this work: for it is to that
wisdom he has opposed his subtlety; and he has seen and found, to his
great disappointment and unspeakable torment, how divine wisdom, as
exercised in that work, has baffled and confounded his devices. He has a
great knowledge of the things of another world; for the things of that world
are in his immediate view. He has a great knowledge of heaven; for he has
been an inhabitant of that world of glory: and he has a great knowledge of
hell and the nature of its misery, for he is the first inhabitant of hell,
and
above all the other inhabitants has experience of its torments, and has felt
them constantly, for more than fifty-seven hundred years. He must have a
great knowledge of the Holy Scriptures, for it is evident he is not hindered
from knowing what is written there, by the use he made of the words of
Scripture in his temptation of our Saviour. And if he can know, he has
much opportunity to know, and must needs have a disposition to know,
with the greatest exactness: that he may, to greater effect, pervert and
wrest the Scripture, and prevent such an effect of the word of God on the
hearts of men, as shall tend to overthrow his kingdom. He must have a
great knowledge of the nature of mankind their capacity their dispositions,
and the corruptions of their hearts, for he has had long and great
observation and experience. The heart of man is what he had chiefly to do
with, in his subtle devices, mighty efforts, restless and indefatigable
operations and exertions of himself, from the beginning of the world. And
it is evident that he has a great speculative knowledge of the nature of
experimental religion by his being able to imitate it so artfully, and in
such
a manner as to transform himself into an angel of light.
Therefore it is manifest, from my text and doctrine, that no degree of
speculative knowledge of religion is any certain sign of true piety.
Whatever clear notions a man may have of the attributes of God, the
doctrine of the Trinity, the nature of the two covenants, the economy of
the persons of the Trinity, and the part which each person has in the affair
of man's redemption; if he can discourse never so excellently of the offices
of Christ, and the way of salvation by him, and the admirable methods of
divine wisdom, and the harmony of the various attributes of God in that
way; if he can talk never so clearly and exactly of the method of the
justification of a. sinner, and of the nature of conversion, and the
operations of the Spirit of God, in applying the redemption of Christ;
giving good distinctions, happily solving difficulties, and answering
objections, in a manner tending greatly to enlighten the ignorant, to the
edification of the church of God, and the conviction of gainsayers, and the
great increase of light in the world: if he has more knowledge of this sort
than hundreds of true saints of an ordinary education, and most divines;
yet all is no certain evidence of any degree of saving grace in the heart.
It is true, the Scripture open speaks of knowledge of divine things, as what
is peculiar to true saints: as in John 17:3. "This is life eternal, that
they
might know thee the only true God, and Jesus Christ whom thou hast
sent." Matthew 11:27. "No man knoweth the Son, but the Father:
neither knoweth any man the Father, save the Son, and he to whomsoever
the Son will reveal him." Psalm 9:10. "They that know thy name will
put their trust in thee." Philippians 3:8. "I count all things but loss, for
the excellency of the knowledge of Christ Jesus my Lord." But then, we
must understand it of a different kind of knowledge from that speculative
understanding which the devil has to so great a degree. It will also be
allowed, that the spiritual saving knowledge of God and divine things,
greatly promotes speculative knowledge, as it engages the mind in its
search into things of this kind, and much assists to a distinct
understanding
of them, so that, other things being equal, they who have spiritual
knowledge, are much more likely than others to have a good doctrinal
acquaintance with things of religion; but yet such acquaintance may he no
distinguishing characteristic of true saints.
III. It may also be inferred from what has been observed, that for persons
merely to yield speculative assent to the doctrines of religion as true, is
no
certain evidence of a state of grace. My text tells us, that the devils
believe;
and as they believe that there is one God, so they believe the truth of the
doctrines of religion in general. The devil is orthodox in his faith; he
believes the true scheme of doctrine, he is no Deist, Socinian, Arian
Pelagian, or antinomian; the articles of his faith are all sound, and in
them
he is thoroughly established.
Therefore for a person to believe the doctrines of Christianity merely from
the force of arguments, as discerned only by speculation, is no evidence of
grace.
It is probably a very rare thing for unregenerate men to have a strong
persuasion of the truth of the doctrines of religion, especially such of
them
as are very mysterious, and much above the comprehension of reason. Yet
if he be very confident of the truth of Christianity and its doctrines, and
is
able to argue most strongly for the proof of them, in this he goes nothing
beyond the devil; who doubtless has a great knowledge of the rational
arguments by which the truth of the Christian religion and its several
principles are evinced. And therefore when the Scripture speaks of
believing that Jesus is the Son of God, as a sure evidence of grace, as in
1 John 5:1. and other places, it must be understood, not of a mere
speculative assent, but of another kind and manner of believing, which is
called the faith of God's elect, Titus 1:1. There is a spiritual conviction
of the truth which is a believing with the whole bears, peculiar to true
saints; of which I shall speak more particularly.
IV. It may be inferred from the doctrine which has been insisted on, that
it is no certain sign of persons being savingly converted that they have
been subjects of very great distress and terrors of mind, through
apprehensions of God's wrath, and fears of damnation.
That the devils the subjects of great terrors, through apprehensions of
God's wrath, and fears of its future effects, is implied in my text, which
speaks not only of their believing, but trembling. It must be no small
degree of terror which should make those principalities and powers, those
mighty, proud, and sturdy beings, to tremble.
There are many terrors that some persons who are concerned for their
salvation, are the subjects of, which are not from any proper awakenings
of conscience, or apprehensions of truth, but from melancholy or frightful
impressions on their imagination, or some groundless apprehensions, and
the delusions and false suggestions of Satan. But if they have had never so
great and long continued terrors from real awakenings, and convictions of
truth, and views of things as they are, this is no more than what is in the
devils, and will be in all wicked men in another world. However stupid and
senseless most ungodly men are now, all will be effectually awakened at
last. There will be no such thing as slumbering in hell. There are many that
cannot be awakened by the most solemn warnings and awful threatenings
of the word of God most alarming discourses from the pulpit, and the
most awakening and awful providence's - but all will be thoroughly
awakened by the sound of the last trumpet, And the appearance of Christ
to judgment. All sorts will then be filled with most amazing terrors, from
apprehensions of truth, and seeing things as they are; when "the kings of
the earth, and the great men, and the rich men, and the chief captains, and
the mighty men, (such as were the most lofty and stout-hearted, most
ready to treat the things of religion with contempt,) shall hide themselves
in the dens, and in the rocks of the mountains: and say to the mountains
and rocks, Fall on us, and hide us from the face of him that sitteth on the
throne, and from the wrath of the Lamb: for the great day of his wrath is
come, and who shall be able to stand?" Revelation 6:16-17. Therefore if
persons have been first awakened, and afterwards have had comfort and
joy, it is no certain sign that their comforts are of the right hand,
because
they were preceded by very great terrors.
V. It may be further inferred from the doctrine, That no work of the law
on men's hearts, in conviction of guilt, and just desert of punishment, is a
sure argument that a person has been savingly converted.
Not onto are no awakenings and terrors any certain evidence of this, but
no mere legal work whatsoever, though carried to the utmost extent.
Nothing wherein there is no grace or spiritual light, but only the mere
conviction of natural conscience, and those acts and operations of the mind
which are the result of this - and so are, as it were, merely forced by the
clear light of conscience, without the concurrence of the heart and
inclination with that light - is any certain sign of the saving grace of
God,
or that a person was ever savingly converted.
The evidence of this, from my text and doctrine, is demonstrative; because
the devils are the subjects of these things; and all wicked men that shall
finally perish, will be the subjects of the same. Natural conscience is not
extinguished in the damned in hell; but, on the contrary, remains there in
its greatest strength, and is brought to its most perfect exercise, most
fully
to do its proper office as God's vicegerent in the soul to condemn those
rebels against the King of heaven and earth and manifest God's just wrath
and vengeance, and by that means to torment them, and be as a neverdying
worm within them. Wretched men find means in this world to blind
the eves and stop the mouth of this vicegerent of a sin-revenging God; but
they shall not be able to do it always. In another world, the eves and
mouth of conscience will be fully opened. God will hereafter make wicked
men to see and know these things from which now they industriously hide
their eyes,
"Let favour be showed to the wicked, vet will he not learn
righteousness: in the land of uprightness will he deal unjustly, and
will not behold the majesty of the Lord. Lord, when thy hand is
liked up, they will not see: but they shall see, and be ashamed for
their envy at the people, yea, the fire of thine enemies shall devour
them." (Isaiah 26:10, 11.)
We have this expression often annexed to God's threatenings of wrath to
his enemies; "And they shall know that I am the Lord:" this shall be
accomplished by their woeful experience, and clear light in their
consciences. whereby they shall be made to know, whether they will or
not, how great and terrible, holy and righteous, a God Jehovah is, whose
authority they have despised, and they shall know that he is righteous and
holy in their destruction. This all the ungodly will be convinced of at the
day of judgment, by the bringing to light of all their wickedness of heart
and practice, and setting all their sins, with all their aggravations, in
order,
not only in the view of others, even of the whole world, but in the view of
their own consciences. This is threatened,
"These things thou hast done, and I kept silence: thou thoughtest
that I was altogether such a one as thyself: but I will reprove thee,
and set them in order before thine eyes." (Psalm 50:21.)
Compare this with the four first verses of the psalm - The design of the
day of judgment is not to find out what is just, as it is with human
judgments; but it is to manifest what is just; to make known God's justice
in the judgment which he will execute, to men's own consciences, and to
the world. And therefore that day is called "the day of wrath, find
revelation of the righteous judgment of God," Romans 2:5. Now sinners
often cavil against the justice of God's dispensations, and particularly the
punishment which he threatens for their sins; excusing themselves, and
condemning him: but when God comes to manifest their wickedness in the
light of that day, and to call them to an account, they will be speechless,
Matthew 22:11,12. "And when the king came in to see the guests, he
saw there a man which had not on a wedding-garment. And he saith unto
him, friend, how camest thou in hither, not having a wedding-garment?
And he was speechless." When the King of heaven and earth comes to
judgment, their consciences will be so perfectly enlightened and convinced
by the all-searching light they shall then stand in, that their mouths will
be
effectualy stopped, as to all excuses for themselves, all pleading of their
own righteousness to excuse or justify them, and all objections against the
justice of their Judge, that their conscience will condemn them only, and
not God.
Therefore it follows from the doctrine, That it can be no certain sign of
grace, that persons have had great convictions of sin. Suppose they have
had their sins of life, with their aggravations, remarkably set before them,
so as greatly to affect and terrify them; and withal, have had a great sight
of the wickedness of their hearts, the greatness of the sin of unbelief, and
of the unexcusableness and heinousness of their most secret spiritual
iniquities. Perhaps they have been convinced of the utter insufficiency of
their own righteousness, and they despair of being recommended to God
by it; have been convinced that they are wholly without excuse before
God, and deserve damnation, and that God would be just in executing the
threatened punishment upon them, though it be so dreadful. All these
things will be in the ungodly at the day of judgment, when they shall stand
with devils, at the left hand, and shall be doomed as accursed to
everlasting
fire with them.
Indeed there will be no submission in them. Their conscience will be
convinced that God is just in their condemnation, but vet their wills will
not be bowed to God's justice. There will be no acquiescence of mind in
that divine attribute; no yielding of the soul to God's sovereignty, but the
highest degree of enmity and opposition. A true submission of the heart
and will to the justice and sovereignty of God, is therefore allowed to be
something peculiar to true converts, being something which the devils and
damned souls are and ever will be far from; and to which a mere work of
the law, and convictions of conscience, however great and clear, will never
bring men.
When sinners are the subjects of great convictions of conscience, and a
remarkable work of the law, it is only transacting the business of the day
of judgment in the conscience before-hand.
God sits enthroned in the conscience, as at the last day he will sit
enthroned in the clouds of heaven; the sinner is arraigned as it were at
God's bar, and God appears in his awful greatness, as a just and holy,
sinhating
and sin-revenging. God, as he will then. The sinner's iniquities are
brought to light; his sins set in order before him; the hidden things of
darkness and the counsels of the heart are made manifest as it will; be
then.
Many witnesses do as it were rise up against the sinner under convictions
of conscience, as they will against the wicked at the day of judgment, and
the books are opened, particularly the book of God's strict and holy law is
opened in the conscience, and its rules applied for the condemnation of the
sinner, which is the book that will be opened at the day of judgment, as
the grand rule to all such wicked men as have lived under it. And the
sentence of the law is pronounced against the sinner, and the justice of the
sentence made manifest, as it will be at the day of judgment. The
conviction of a sinner at the day of judgment will be a work of the law, as
well as the conviction of conscience in this world: and the work of the law
(if the work be merely legal) is never carried further ill the consciences
of
sinners now than it will be at that day, when its work will be perfect in
thoroughly stopping the sinner's mouth,
"Now we know that what things soever the law saith, it saith to
them who are under the law; that every mouth may be stopped,
and all the world may become guilty before God." (Romans
3:19.)
Every mouth shall be stropped by the law, either now or hereafter, and all
the world shall become sensibly guilty before God, guilty of death,
deserving of damnation. - And therefore, it sinners have been the subjects
of a great work of the law, and have thus become guilty, and their mouths
have been stopped, it is no certain sign that ever they have been converted.
Indeed the want of a thorough sense of guilt, and desert of punishment,
and conviction of the justice of God in threatening damnation, is a sign
that
a person never was converted, and truly brought with the whole soul to
embrace Christ as a Saviour from this punishment: for it is easily
demonstrable, that there is no such thing as entirely and cordially
accepting an offer of a Saviour from a punishment which we think we do
not deserve. But having such a conviction is no certain sign that persons
have true faith, or have ever truly received Christ as their Saviour. And if
persons have great comfort, joy, and confidence suddenly let into their
minds, after great convictions, it is no infallible evidence that their
comforts are built on a good foundation.
It is manifest, therefore, that too much stress has been laid by many
persons on a great work of the law preceding their comforts who seem not
only to have looked on such a work of the law as necessary to precede
faith, but also to have esteemed it as the chief evidence of the truth and
genuineness of succeeding faith and comforts. By this means it is to be
feared very many have been deceived and established in a false hope. And
what is to be seen in the event of things in multitudes of instances,
confirms this. It may be safely allowed that it is not so usual for great
convictions of conscience to prove abortive, and fail of a good issue, as
for
lesser connections, and that more generally when the Spirit of God
proceeds so far with sinners, in the work of the law, as to give them a
great
sight of their hearts, and of the heinousness of their spiritual iniquities,
and
to convince them that they are without excuse - and that all their
righteousness can do nothing to merit God's favour, but they are justly
exposed to God's eternal vengeance with mercy - a work of saving
conversion follows. But we can have no warrant to say it is universally so,
or to lay it down as an infallible ride that when convictions of conscience
have gone thus far saving faith and repentance will surely follow. If any
should think they have ground for such a determination because they
cannot conceive what end God should have in carrying a work of
conviction to such a length, and so preparing the heart for faith and after
all, never giving saving faith to the soul, I desire it may be considered
where will be the end of our doubts and difficulties, if we think ourselves
sufficient to determine so positively and particularity concerning God's
ends and designs in what he does. It may be asked such an objector, what
is God's and in giving a sinner any decree of the strivings of his Spirit,
and
conviction of conscience, when he afterwards suffers it to come to
nothing?
If he may give some degree that may finally be in vain who shall set the
bounds, and say holy, great the degree shall be? Who can, on sure grounds,
determine, that when a sinner has so much of that conviction which the
devils and damned in hell have, true faith and eternal salvation will be the
certain consequence? This we may certainly determine, that, if the
apostle's argument in the text be good, not any thing whatsoever that the
devils have is certainly connected with such a consequence. Seeing sinners,
while such, are capable of the most perfect convictions, and will have them
at the day of judgment, and in hell, who shall say, that God never shall
cause reprobates to anticipate the future judgment and damnation in that
respect? And if he does so, who shall say to him, What doest thou? or call
him to account concerning his ends in so doing? Not but that many
possible wise ends might be thought of, and mentioned, if it were needful,
or I had now room for it. - The Spirit of God is often quenched by the
exercise of the wickedness of men's hearts, after he has gone far in a work
of conviction, so that their convictions never have a good issue. And who
can say that sinners, by the exercise of their opposition and enmity against
God, which is not at all mortified by the greatest legal convictions,
neither
in the damned in hell nor sinners on earth, may not provoke God to take
his Spirit from them, even after he has proceeded the greatest length in a
work of conviction? Who can say, that God never is provoked to destroy
some, after he has brought them, as it were, through the wilderness, even
to the edge of the land of rest? As he slew some of the Israelites, even in
the plains of Moab.
And let it be considered, where is our warrant in Scripture, to make use of
any legal convictions, or any method or order of successive events in a
work of the law, and consequent comforts, as a sure sign of regeneration.
The Scripture is abundant, in expressly mentioning evidences of grace, and
of a state of favour with God, as characteristics of true saints. But where
do we ever find such things as these amongst those evidences? Or where
do we find any other signs insisted on, besides grace itself, its nature
exercises, and fruits? These were the evidences that Job relied upon: these
were the things that the psalmist every where insists upon as evidences of
his sincerity and particularly in the 119th Psalm, from the beginning to the
end: these were the signs that Hezekiah trusted to in his sickness.
These were the characteristics of those that are truly happy given by our
Saviour in the beginning of his sermon on the mount. These are the things
that Christ mentions, as the true evidences of being his real disciples in
his
last and dying discourse to his disciples, in else with, 15th, and 16th
chapters of John, and in his intercessory prayer chapter 17:These are the
things which the apostle Paul often speaks of as evidences of his sincerity,
and sure title to a crown of glory. And these are the things he often
mentions to others; in his epistles, as the proper evidences of real
Christianity, a justified state, and a title to glory. He insists on the
fruits
of the Spirit; love, joy, peace, long-suffering, gentleness, goodness,
faith,
meekness, temperance; as the proper evidences of being Christ's, and
living in the Spirit: Galatians 5:22-25. It is that charity, or divine love,
which is pure, peaceable, gentle, easy to be entreated, full of mercy, etc.
that he insists on, as the most essential evidence of true godliness;
without
which, all other things are nothing. Such are the signs which the apostle
James insists on, as the proper evidence of a truly wise and good man:
James 3:1 7. "The wisdom that is from above is first pure, then
peaceable, gentle, and easy to be entreated, full of mercy and good fruits,
without partiality, and without hypocrisy." And such are the signs of true
Christianity, which the apostle John insists on throughout his epistles.
And we never have any where in the Bible, from the beginning to the end
of it, any other signs of godliness given, than such as these. If persons
have such things as these apparently in them, it ought to he determined
that they are truly converted, without its being first known what method
the Spirit of God look to introduce these things into the and, which
oftentimes is altogether untraceable. All the works of God are in some
respects unsearchable but the Scripture often represents the works of the
spirit of God as peculiarly so: Isaiah 40:13. "Who hath directed the
Spirit of the Lord, or being his counselor, hath taught him?" Ecclesiastes
11:5. "As thou knowest not what the way of the Spirit, nor how the
bones do grow in the womb of her that is with child: so thou knowest not
the works of God, who maketh all." John 3:8 "The wind bloweth where
it listeth, and thou hearest the sound thereof, but canst not tell whence it
cometh, and whither it goeth: so is every one that is born of the Spirit."
VI. It follows from my text and doctrine, That it is no certain sign of
grace, that persons have earnest desires and longings after salvation.
The devils, doubtless, long for deliverance from the misery they suffer,
and from that greater misery which they expect. If they tremble through
fear of it, they must, necessarily, earnestly desire to be delivered from
it.
Wicked men are, in Scripture, represented as longing for the privileges of
the righteous, when the door is shut, and they are shut out from among
them: they come to the door, and cry, Lord, Lord, open to us. Therefore
we are not to look on all desires that are very earnest and vehement, as
certain evidences of a pious heart. There are earnest desires of a religious
nature, which the saints have, that are the proper breathings of a new
nature, and distinguishing qualities of true saints: but there are also
longings, which unregenerate men may have, which are often mistaken for
marks of godliness. They think they hunger and thirst after righteousness,
and have earnest desires after God and Christ, and long for heaven, when,
indeed, all is to be resolved into self-love; and so is a longing which
arises
from no higher principles than the earnest desires of devils.
VII. It may be inferred from what has been observed that persons who
have no grace may have a great apprehension of an external glory in things
heavenly and divine, and of whatsoever is external pertaining to religion.
If persons have impressed strongly on their minds ideas obtained by the
external senses, whether by the ear as any kind of sound, pleasant music,
or words spoken of excellent signification, words of Scripture, suitable to
their case, or adapted to the subject of their meditations: or ideas
obtained
by the eye, as of a visible beauty and glory a shining light, golden
streets,
gates of precious stone, a most magnificent throne surrounded by angels
and saints in shining ranks: or any thing external belonging to Jesus Christ
either in his humbled state, as hanging on the cross, with ills crown of
thorns, his wounds open, and blood trickling down; or in his glorified
state, with awful majesty, or ravishing beauty and sweetness in his
countenance his face shining above the brightness of the sun, and the like:
these things are no certain signs of grace. Multitudes that are now in hell,
will have ideas of the external glory that pertains to things heavenly, far
beyond whatever any have in this world. They will see all that external
glory and beauty, in which Christ will appear at the day of judgment,
when the sun shall be turned into darkness before him, which, doubtless,
will be ten thousand times greater than ever was impressed on the
imagination of either saints or sinners in this present state, or ever was
conceived by any mortal man.
VIII. It may be inferred from the doctrine, That persons who have no
grace may have a very great and affecting sense of many divine things on
their hearts. The devil has not only great speculative knowledge, but he
has a sense of many divine things, which deeply affects him, and is most
strongly impressed on his heart. As
1. The devils and damned souls have a great sense of the vast importance
of the things of another world. They are in the invisible world, and they
see and know how great the things of that world are: their experience
teaches them in the most affecting manner. They have a great sense of the
worth of salvation, and the worth of immortal souls, and the vast
importance of those things that concern were eternal welfare. The parable
in the latter end of the 16th chapter of Luke teaches this, in representing
the rich men in hell as entreating that Lazarus might be sent to his five
brothers, to testify unto them, lest they should come to that place of
torment. They who endure the torments of hell have doubtless a most
lively and affecting sense of the vastness of an endless eternity, and of
the
comparative momentariness of this life, and the vanity of the concerns and
enjoyments of time. - They are convinced effectually that all the things
of this world, even those that appear greatest and most important to the
inhabitants of the earth, are despicable trifles, in comparison of the
things
of the eternal world. They have a great sense of the preciousness of time,
and of the means of grace, and the inestimable value of the privileges which
they enjoy which live under the gospel. They are fully sensible of the folly
of those that go on in sin; neglect their opportunities; make light of the
counsels and warnings of God; and bitterly lament their exceeding folly in
their own sins, by which have brought on themselves so great and
remediless misery. When sinners, by woeful experience, know the dreadful
issue of their evil way, they will mourn at the last, saying how have I
hated instruction, and my heart despised reproof, and have not obeyed the
voice of my teachers, nor inclined mine ear to them that instructed me!
Proverbs 4:11, 12, 13.
Therefore, however true godliness is attended with a great sense of the
importance of divine things - and it is rare that men who have no grace
maintain such a sense in any steady and persevering manner - yet it is
manifest those things are no certain evidences of grace. Unregenerate men
may have a sense of the importance of eternity, and the vanity of times
the worth of immortal souls the preciousness of time and the means of
grace and the folly of the way of allowed sin. They may have such a sense
of those things, as may deeply affect them, and cause them to mourn for
their own sins, and be much concerted for others, though it be true, they
have not these things in the same manner, and in all respects from the same
principles and views, as godly men have them.
2. Devils and damned men have a strong and most affecting sense of the
awful greatness and majesty of God. This is greatly made manifest in the
execution of divine vengeance on his enemies.
"What if God, willing to show his wrath, and to make his power
known, endured with much long-suffering the vessels of wrath
fitted to destruction?" (Romans 9:22.)
The devils tremble before this great and terrible God, and under a strong
sense of his awful majesty. It is greatly manifested to them and damned
souls now, but shall be manifested in a further degree, in that day when the
Lord Jesus shall be revealed from heaven in flaming fire, to take vengeance
upon them, and when they shall earnestly desire to fly, and be hid from
the face of him that sits on the throne, (which shall be, "because of the
glory of his majesty," Isaiah 2:10.) and when they shall be punished
with everlasting destruction, from the presence of the Lord, and from the
glory of his power. When Christ comes at the last day, in the glory of his
Father, every eye shall see him in that glory, (in this respect, that they
shall see his terrible majesty,) and they also that pierced him, Revelation
1:7. Both those devils, and wicked men, which tormented and insulted him
when he appeared in meanness and ignominy, shall then see him in the
glory of his Father.
It is evident, therefore, that a sense of God's terrible majesty is no
certain
evidence of saving grace: for we see that wicked men and devils are capable
of it; yea, many wicked men in this world have actually had it. This is a
manifestation which God made of himself in the sight of that wicked
congregation at mount Sinai, which they saw, and with which they were
deeply affected, so that all the people in the camp trembled.
3. Devils and damned men hare some kind of conviction and sense of all
attributes of God, both natural and moral, that is strong, and very
affecting. The devils know God's almighty power: they saw a great
manifestation of it, when they saw God lay the foundation of the earth,
etc. and were much affected with it. They have seen innumerable other
great demonstrations of his power, as in the universal deluge, the
destruction of Sodom, the wonders in Egypt, at the Red sea, and in the
wilderness; causing the sun to stand still in Joshua's time, and many
others. - And they had a very affecting manifestation of God's mighty
power on themselves, in casting all their hosts down from heaven into hell
and have continual affecting experience of it, in God's reserving them in
strong chains of darkness, and in the strong pains they feel. They will
hereafter have far more affecting experience of it, when they shall be
punished from the glory of God's power, with that mighty destruction in
expectation of which they now tremble. So the devils have a great
knowledge of the wisdom of God: they have had unspeakably more
opportunity and occasion to observe it in the work of creation, and also in
the works of providence, than any mortal man has ever had, and have been
themselves the subjects of innumerable affecting manifestations of it, in
God's disappointing and confounding them in their most subtle devices, in
so wonderful and amazing a manner. So they see and find the infinite
purity and holiness of the divine nature, in the most affecting manner, as
this appears in his infinite hatred of sin, in what they feel of the
dreadful
effects of that hatred. They know already by what they suffer, and will
know hereafter to a greater degree, and far more affecting manner, that such
is the opposition of God's nature to sin, that it is like a consuming fire,
which burns with infinite vehemence against it. They also will see the
holiness of God, as exercised in his love to righteousness and holiness, in
the glory of Christ and his church, which also will be very affecting to
devils and wicked men. And the exact justice of God will be manifested to
them in the clearest and strongest, most convincing and most affecting,
light, at the day of judgment, when they will also see great and affecting
demonstrations of the riches of his grace, in the marvellous fruits of his
love to the vessels of mercy, when they shall see them at the right hand of
Christ, shining as the sun in the kingdom of their Father and shall hear the
blessed sentence pronounced upon them; and will be deeply affected with
it, as seems naturally implied in Luke 13:28 29. The devils know Gods
truth, and therefore they believe his threatenings, and tremble in
expectation of their accomplishment. And wicked men that now doubt his
truth, and dare not trust his word, will hereafter, in the most convincing,
affecting manner, find his word to be true in all that he has threatened,
and
will see that he is faithful to his promises in the rewards of his saints.
Devils and damned men know that God is eternal and unchangeable, and
therefore they despair of there ever being an end to their misery. Therefore
it is manifest, that merely persons having an affecting sense of some, or
even of all God's attributes, is no certain sign that they have the true
grace
of God in their hearts.
Object. Here possibly some may object against the force of the foregoing
reasoning, That ungodly men in this world are in exceeding different
circumstances from those in which the devils are, and from those which
wicked men will be in at the day of judgment. Those things which are
visible and present to these, are now future and invisible to the other and
wicked men in this world are in the body, that clogs and hinders the soul,
and are encompassed with objects that blind and stupid them. Therefore it
does not follow, that because the wicked in another world have a great
apprehension and lively sense of such things without grace, ungodly men
in their present state may have the same.
Ans. To this I answer: It is not supposed that ever men in this life have
all
those things which have been mentioned to the same degree that the devils
and damned have them. - None supposes that ever any in this life have
terrors of conscience to an equal degree with them. It is not to be
supposed that any mortal man, whether godly or ungodly, has an equal
degree of speculative knowledge with the devil. And, as was just now
observed, the wicked at the day of judgment, will have a vastly greater idea
of the external glory of Christ than ever any have in the present state. So,
doubtless, they will have a far greater sense of God's awful greatness and
terrible majesty, than arty could subsist under in this frail state. So we
may well conclude, that the devils and wicked men in hell have a greater
and more affecting sense of the vastness of eternity, and (in some
respects) a greater sense of the importance of the things of another world,
than any here have, and they have also longings after salvation to a higher
degree than any wicked men in this world.
But yet it is evident that men in this world may have things of the same
kind with devils and damned men; the same sort of light in the
understanding; the same views and affections, the same sense of things, the
same kind of impressions on the mind and on the heart. The objection is
against the conclusiveness of that reasoning which is the apostle's more
properly than mine. The apostle judged it a conclusive argument against
such as thought their believing there was one God an evidence of their
being gracious, that the devils believed the same. So the argument is
exactly
the same against such as think they have grace, because they believe God
is a holy God, or because they have a sense of the awful majesty of God.
- The same may be observed of other things that have been mentioned.
My text has reference, not only to the act of the understandings of devils
in believing. But to that affection of their hearts which accompanies the
views they have; as trembling is an effect of the affection of the heart.
Which shows, that if men have both the same views of understanding, and
also the same affections of heart, that the devils have, it is no sign of
grace.
And as to the particular degree to which these things may be carried in
men in this world without grace, it appears not safe to make use of it as an
infallible rule to determine men's state. I know not where we have any rule
to go by, to fix the precise degree in which God by his providence, or his
common influences on the mind, will excite in wicked men in this world,
the same views and affections which the wicked have in another world
which, it is manifest, the former are capable of as well as the latter,
having
the same faculties and principles of soul; and which views and affections,
it is evident, they often are actually the subjects of in some degree, some
in
a greater and some in a less degree. The infallible evidences of grace which
are laid down in Scripture are of another kind: they are all of a holy and
spiritual nature; and therefore things of that kind which a heart that is
wholly carnal and corrupt cannot receive or experience, 1 Corinthians
2:14. I might also here add, that observation and experience, in very many
instances, seem to confirm what Scripture and reason teaches in these
things.
The second use may be of self-examination.
Let the things which have been observed put all on examining themselves,
and inquiring, whether they have any better evidences of saving grace, than
such as have been mentioned.
We see how the infallible Spirit of God, in the text, plainly represents the
things of which the devils are the subjects, as no sure sign of grace. And
we have now, in some instances, observed how far the devils and damned
men go, and will go, in their experience, their knowledge of divine things,
their belief of truth, their awakenings and terrors of conscience, their
conviction of guilt, and of the justice of God in their eternal dreadful
damnation, their longings after salvation, their sight of the external glory
of
Christ and heavenly things, their sense of the vast importance of the things
of religion, and another world; their sense of the awful greatness and
terrible majesty of God, yea, of all God's attributes. These things may
well put us on serious self-examination, whether we have any thing to
evidence our good estate, beyond what the devils have. Christ said to his
disciples, "Except your righteousness exceed the righteousness of the
scribes and Pharisees, ye shall in no case enter into the kingdom of
heaven:" so the Spirit of Christ, in his apostle James does in effect say,
in
my text, Except what you experience in your souls go beyond the
experiences of devils, ye shall in no case enter into the kingdom of God.
Here, it may be, some will be ready to say, I have something besides all
these things; what the devils have not, even love and joy.
I answer, You may have something besides the experiences of devils, and
yet nothing beyond them. Though the experience be different, yet it may
not be owing, to any different principle, but only the different
circumstances under which these principles are exercised. The principles
from whence the fore-mentioned things in devils and damned men arise, are
these two, natural understanding and self-love. It is from these principles
of natural understanding and self-love, as exercised about their own
dispositions and actions, and God as their judge, that they have natural
conscience, and have such convictions of conscience as have been spoken
of. It is from these principles that they have such a sense of the
importance of the things of religion, and the eternal world, and such
longings after salvation. It is from the joint exercise of these two
principles
that they are so sensible of the awful majesty of God, and of all the
attributes of the divine nature, greatly affected with them. And it is from
these principles, joined with external sense, the wicked, at the day of
Judgment, will have so great an apprehension of, and will be so greatly
affected by, the external glory of Christ and his saints. And that you have
a kind of love, or gratitude and joy, which devils and damned men have
not, may possibly not arise from any other principles in your heart
different from these two, but only from these principles as exercised in
different circumstances. As for instance, your being a subject of the
restraining grace of God, and under circumstances of hope. The natural
understanding and self-love of devils possibly might affect them in the
same manner if they were in the same circumstances. If your love to God
has its first source from nothing else than a supposed immediate divine
witness, or any other supposed evidence, that Christ died for you in
particular, and that God loves you, it springs from no higher principles
than self-love, which is a principle that reigns in the hearts of devils.
Selflove
is sufficient, without grace, to cause men to love those that love them,
or that they imagine love them, and make much of them; Luke 6:32.
"For if ye love them which love you, what thank have ye? For sinners also
love those that love them." And would not the hearts of devils be filled
with great joy, if they, by any means, should take up a confident
persuasion that God had pardoned them, and was become their friend, and
that they should be delivered from that wrath of which they now are in
trembling expectation. If the devils go so far as you have heard, even in
their circumstances, being totally cast off, and given up to unrestrained
wickedness, being without hope, knowing that God is and ever will be
their enemy, they suffering his wrath without mercy: how far may we
reasonably suppose they might go, in imitation of grace and pious
experience, if they had the same degree of knowledge, as clear views, and
as strong conviction, under circumstances of hope, and offers of mercy;
and being the subjects of common grace, restraining their corruptions, and
assisting and exciting the natural principles of reason, conscience, etc.!
Such thirsts, or any thing like them, in the heart of a sinner in this
world;
at the same time that he, from some strong impression on his imagination,
has suddenly, after great terrors, imbibed a confidence, that now this great
God is his Friend and Father, has released him from all the misery he
feared, and has promised him eternal happiness: I say, such things would,
doubtless, vastly heighten his ecstasy of joy, and raise the exercise of
natural gratitude, (that principle from whence sinners love those that love
them,) and would occasion a great imitation of many graces in strong
exercises. Is it any wonder then that multitudes under such a sort of
affection are deceived? Especially when they have devils to help forward
the delusion, whose great subtlety has chiefly been exercised in deceiving,
mankind through all past generations.
INQ. Here possibly some may be ready to inquire, If there be so many
things which men may experience from no higher principles than are ill the
minds and hearts of devils, what are those exercises and affections that are
of a higher nature, which I must find in my heart, and which I may justly
look upon as sure signs of the saving grace of God's Spirit?
Ans. I answer, Those exercises and affections which are good evidences of
place, differ from all that the devils have, and all that can arise from
such
principles as are in their hearts, in two things, viz. their foundation and
their tendency.
1. They differ in their foundation, or in that belonging to them which is
the
foundation of all the rest that pertains to them, viz. An apprehension or
sense of the supreme holy beauty and comeliness of divine things, as they
are in themselves, or in their own nature.
Of this the devils and damned in hell are, and for ever will be, entirely
destitute. This the devils once had, while they stood in their integrity but
they wholly lost it when they fell. And this is the only thing that can be
mentioned pertaining, to the devil's apprehension and sense of the Divine
Being, that he did lose. Nothing else belonging to the knowledge of God,
can be devised, of which he is destitute. It has been observed, that there
is
no one attribute of the divine nature, but what he knows, with a strong and
very affecting conviction. This I think is evident and undeniable. But to
the supreme beauty of the divine nature he is altogether blind. He sees no
more of it, than a man born perfectly blind does of colours. The great sight
he has of the attributes of God gives him an idea and strong sense of his
awful majesty, but no idea of his beauty and comeliness. Though he has
seen so much of God's wonderful works of power, wisdom, holiness,
justice, and truth, and his wonderful works of grace to mankind, for so
many thousand years, and has had occasion to observe them with the
strongest attention, yet all serves not to give him the least sense of his
divine beauty. And though the devils should continue to exercise their
mighty powers of mind with the strongest intention; and should take
things in all possible views, in every order and arrangement, yet they never
will see this. So little akin is the knowledge they have to this, that the
great
degrees of that knowledge, bring them no nearer to it. Yet the more
knowledge they have of God of that kind, the more do they hate God.
That wherein the beauty of the divine nature does most essentially
consist, viz. his holiness, or moral excellency, appears in their eyes
furthest from beauty. It is oft that very account chiefly that he appears
hateful to them. The more holiness they see in him, the more hateful he
appears: the greater their sight is of his holiness, the higher is their
hatred
of him raised. And because of their hatred of his holiness, they hate him
the more, the more they see of his other attributes. They would hate a
holy Being, whatever his other attributes were, but they hate such a holy
Being the worse, for his being infinitely wise, and infinitely powerful,
etc.
more than they would do, if they saw in him less power and less wisdom.
The wicked, at the day of judgment, will see every thing else in Christ, but
his beauty and amiableness. There is no one quality or property of his
person, that can be thought of, but what will be set before them in the
strongest light at that day, but only such as consist in this. They will see
him coming, in the clouds of heaven, "in power, and great glory, in the
glory of his Father." They will have that view of his external glory, which
is vastly beyond what we can imagine; and they will have the stongest and
most convincing demonstrations of all his attributes and perfections. They
will have a sense of his great majesty, that will be, as it were, infinitely
affecting to them. They shall he made to know effectually, "that he is the
Lord." They shall see what he is, and what he does, his nature and storks
shall appear in the strongest view. but his infinite beauty and amiableness,
which is all in all, and without which every other property is nothing, and
worse than nothing, they will not see. Therefore in a sight or sense of this
fundamentally consists the difference between the saving grace of God's
Spirit, and the experiences of devils and damned could. This is the
foundation of every thing else that is distinguishing in true Christian
experience. This is the foundation of the faith of God's elect. This gives
the mind a saving, belief of the truth of divine things. It is a view of the
excellency of the gospel, or sense of the divine beauty and amiableness of
the scheme of doctrine there exhibited, that savingly convinces the mind
that it is indeed divine or of God. This account of the matter is plainly
implied; 2 Corinthians 4:3, 4. "But if our gospel be hid, it is hid to them
that are lost, in whom the God of this world hath blinded the minds of
them that believe not, lest the light of the glorious gospel of Christ, who
is
the image of God, should shine into them." And, verse 6. "For God, who
commanded the light to shine out of darkness, hath shined in our hearts, to
give the light of the knowledge of the glory of God in the face of Jesus
Christ." It is very important that a saving belief of the gospel, is here
spoken of by the apostle as arising from a view of the divine glory or
beauty of the things it exhibits. It is by this view that the soul of a true
convert is enabled savingly to see the sufficiency of Christ for his
salvation. He that has his eyes opened to behold the divine superlative
beauty and loveliness of Jesus Christ, is convinced of his sufficiency to
stand as a Mediator between him, a guilty hell-deserving wretch, and an
infinitely holy God, in an exceeding different manner than ever he can be
convinced by the arguments of authors or preachers, however excellent.
When he once comes to see Christ's divine loveliness, he wonders no more
that he is thought worthy by God the Father to be accepted for the vilest
sinner. Now it is not difficult for him to conceive how the blood of Christ
should be esteemed by God so precious as to be worthy to be accepted as
a compensation for the greatest sins. The soul now properly sees the
preciousness of Christ, and so does properly see and understand the very
ground and reason of his acceptableness to God, and the value God sets on
his blood, obedience, and intercession. This satisfies the poor guilty soul,
and gives it rest, when the finest and most elaborate discourses about the
sufficiency of Christ, and suitableness of the way of salvation, would not
do it. When a man comes to see the proper foundation of faith and affiance
with his own eyes, then he believes savingly.
"He that seeth the Son, and believeth on him, hath everlasting life,"
John 6:40.
When Christ thus manifests God's name to men, then they believe that all
things whatsoever God has given to Christ are of him, and believes that
Christ was sent of God:" John 17:6, 7, 8. And "they that thus know
Christ's name will trust in him;" Psalm 9:10. In order to true faith in
Jesus Christ, the Son of God is revealed in men, Galatians 1:15. 16. And
it is this sight of the divine beauty of Christ that bows the wills, and
draws the hearts of men. A sight of the greatness of God in his attributes,
may overwhelm men and be more than they can endure; but the enmity
and opposition of the heart may remain in its full strength and the will
remain inflexible. Whereas one glimpse of the moral and spiritual glory of
God, and the supreme amiableness of Jesus Christ shining into the heart,
overcomes and abolishes this opposition, and inclines the soul to Christ,
as it were, by an omnipotent power. So that now, not only the
understanding, but the will and the whole soul, receives and embraces the
Saviour. This is most certainly the discovery, which is the first internal
foundation of a saving faith in Christ in the soul of the true convert, and
not any immediate outward or inward witness, that Christ loves him, or
that he died for him in particular, and is his Saviour, so begetting
confidence and joy, and a seeming love to Christ, because he loves him. By
such faith and conversion, (demonstrably vain and counterfeit,) multitudes
have been deluded. The sight of the glory of God, in the face of Jesus
Christ, works true supreme love to God. This is a sight of the proper
foundation of supreme love to God, viz. the supreme loveliness of his
nature; and a love to him on this ground is truly above any thing that can
come from a mere principle of self-love, which is in the hearts of devils as
well as men. And this begets true spiritual and holy joy in the soul, which
is indeed joy in God, and glorying in him, and not rejoicing in ourselves.
This sight of the beauty of divine things will excite true desires and
longings of soul after those things: not like the longings of devils, but
natural free desires; the desires of appetite, the thirstings of a new
nature,
as a new-born babe desires the mother's breast; and as a hungry man longs
for some pleasant food he thinks of, or as the thirsty hart pants after the
cool and clear stream.
This sense of divine beauty is the first thing in the actual change made in
the soul in true conversion, and is the foundation of every thing else
belonging to that change as is evident by those words of the apostle, 2
Corinthians 3:18 "But we all with open face, beholding, as in a glass, the
glory of the Lord, are changed into the same image, from glory to glory,
even as by the Spirit of the Lord."
2: Truly gracious affections and exercises of mind differ from such as are
counterfeit, which arise from no higher principles than are in the hearts of
devils, in their tendency; and that in these two respects.
(1.) They are of a tendency and influence very contrary to that which
was especially the devil's sin, even pride. That pride was in a peculiar
manner the devil's sin, is manifest from 1 Timothy 3:6. "Not a
novice, lest, being lifted up with pride, he fall into the condemnation of
the devil." False and delusive experiences evermore tend to this, though
oftentimes under the disguise of great and extraordinary humility.
Spiritual pride is the prevailing temper and general character of
hypocrites, deluded with false discoveries and affections. - They are
in general of a disposition directly contrary to those two things
belonging to the Christian temper, directed to by the apostle, the one
in Romans 12:16. "Be not wise in your own conceit, "and the other
in Philippians 2:3. "Let each esteem others better than themselves."
False experience is conceited of itself, and affected with itself. Thus he
that has false humility is much affected to think how he is abased
before God. He that has false love is affected, when he thinks of the
greatness of his love. The very food and nourishment of false
experience is to view itself, and take much notice of itself; and its very
breath and life is to be some way showing itself. - Whereas truly
gracious views and affections are of a quite contrary tendency. They
nourish no self-conceit; no exalting notion of the man's own
righteousness, experience, or privileges; no high conceit of his
humiliations. They incline to no ostentation, nor self-exaltation, under
any disguise whatsoever. But that sense of the supreme, holy beauty
and glory of God and Christ, which is the foundation of them, mollifies
pride, and truly humbles the soul. It not only cuts off some of the
outermost branches, but it strikes at the very root of pride it alters the
very nature and disposition of the heart. The light of God's beauty,
and that alone, truly shows the soul its own deformity, and effectually
inclines it to exalt God and abase itself.
(2.) These gracious exercises and affections differ from the other in
their tendency to destroy Satan's interest, and that in two respects:
First, in the person himself. They cause the soul to hate every evil and
false way, and to produce universal holiness of heart and life, disposing
him to make the service of God, the promotion of his glory and the good
of mankind, the very business of his life: whereas those false discoveries
and affections have not this effect. There may indeed be great zeal, and a
great deal of what is called religion: but it is not a truly Christian zeal:
it is
not being zealous of good works. Their religion is not the service of God;
it
is not seeking and serving God: but indeed seeking and serving themselves.
- Though there may be a change of life, it is not a change from every
wicked way to a uniform Christian life and practice, hut only fuming the
stream of corruption from one channel to another. Thus the apostle James
distinguishes, in our context, a true faith from the faith of devils, James
2:19, 20. "Thou believest that there is one God. The devils also believe,
and tremble. But wilt thou know, O vain man, that faith without works is
dead?" And thus the apostle John distinguishes true communion with
God; 1 John 1:6, 7. "If we say that we have fellowship with him, and
walk in darkness; we lie, and do not the truth; but if we walk in the light,
as he is in the light, we have fellowship one with another, and the blood of
Christ cleanseth us from all sin." By this he distinguishes true spiritual
knowledge, chapter 2:3, 4. "Hereby we do know that we know him, if we
keep his commandments. He that saith, I know him, and keepeth not his
commandments, is a liar, and the truth is not in him." And hereby the same
apostle distinguishes true love, chapter 3:18, 19. "Let us not love in word,
neither in tongue, but in deed (in work, as the word signifies) and in
truth.
And hereby wee know that we are of the truth, and shall assure our hearts
before him."
2. Truly gracious experiences have a tendency to destroy Satan's interest
in the world.
When false religion, consisting in the counterfeits of the operations of the
Spirit of God, and in high pretences and great appearances of inward
experimental religion, prevails among a people - though for the present it
may surprise many, and may be the occasion of alarming and awakening
some sinners - tends greatly to wound and weaken the cause of vital
religion, and to strengthen the interest of Satan, desperately to harden the
hearts of sinners, exceedingly to fill the world with prejudice against the
power of godliness, to promote infidelity and licentious principles and
practices, to build up and make strong the devil's kingdom in the world,
more than open vice and profaneness, or professed atheism, or public
persecution, and perhaps more than any thing else whatsoever.
But it is not with true religion in its genuine beauty. - That, if it
prevails
in great power, will doubtless excite the rage of the devil, and many other
enemies of religion. However, it gives great advantage to its friends, and
exceedingly strengthens their cause, and tends to convince or confound
enemies. True religion is a divine light in the souls of the saints, and as
it
shines out in the conversation before men, it tends to induce others to
glorify God. There is nothing like it (as to means) to awaken the
consciences of men, to convince infidels, and to stop the mouths of
gainsayers. - Though men naturally hate the power of godliness, yet
when they see the fruits of it, there is a witness in their consciences in
its
favour. "He that serveth Christ in righteousness, and peace, and joy in the
Holy Ghost, is acceptable to God, and approved of men," Romans
14:17,18. The prevailing of true religion ever tends to its honour in the
world, though it commonly is the occasion of great persecution. It is a sure
thing, the more it appears and is exemplified in the view of the world, the
more will its honour, and the honour of its author, be advanced.
"Being filled with the fruits of righteousness, which are by Jesus
Christ unto the glory and praise of God." (Philippians 1:11.)
The third use may be of exhortation, to seek those distinguishing
qualifications and affections of soul which neither the devil, nor any
unholy being, has or can have.
How excellent is that inward virtue and religion which consists in those!
Herein consists the most excellent experiences of saints and angels in
heaven. Herein consists the best experience of the man Christ Jesus,
whether in his humbled or glorified state. Herein consists the image of
God. - Yea, this is spoken of in Scripture as a communication of
something of God's own beauty and excellency. A participation of the
divine nature, 2 Peter 1:4. A partaking of his holiness, Hebrews
12:10. A partaking of Christ's fulness, John 1:16. Hereby the saints are
filled with all the fulness of God, Ephesians 3:18, 19. Hereby they have
fellowship with both the Father and the Son, 1 John 1:3. that is, they
communicate with them in their happiness. Yea, by means of this divine
virtue, there is a mutual indwelling of God and the saints,
"God is love; and he that dwelleth in love,
dwelleth in God, and God in him." (1 John 4:16.)
This qualification must render the person that has it excellent and happy
indeed, and doubtless is the highest dignity and blessedness of any
creature. This is the peculiar gift of God, which he bestows only on his
special favourites. As to silver, gold, and diamonds, earthly crowns and
kingdoms, he often throws them out to those whom he esteems as dogs
and swine; but this is the peculiar blessing of his dear children. This is
what flesh and blood cannot impart. God alone can bestow it. This was
the special benefit which Christ died to procure for his elect, the most
excellent token of his everlasting love; the chief fruit of his great
labours,
and the most precious purchase of his blood. By this, above all other
things, do men glorify God. By this, above all other things, do the saints
shine as lights in the world, and are blessings to mankind. And this, above
all things, tends to their own comfort, from hence arises that "peace which
passeth all understanding," and that "joy which is unspeakable and full of
glory." And this is that which will most certainly issue in the eternal
salvation of those who have it. It is impossible that the soul possessing it
should sink and perish. It is an immortal seed; it is eternal life begun;
and
therefore they that have it can never die. It is the dawning of the light of
glory. It is the day-star risen in the heart, that is a sure forerunner of
that
sun's rising which will bring on an everlasting day. This is that water
which Christ gives which is in him that drinks it "a well of water springing
up into everlasting life;" John 4:14. It is something from heaven, of a
heavenly nature, and tends to heaven. And those that have it, however
they may now wander in a wilderness, or be tossed to and fro on a
tempestuous ocean, shall certainly arrive in heaven at last where this
heavenly spark shall be increased and perfected, and the souls of the saints
all be transformed into a bright and pure flame, and they shall shine forth
as the sun in the kingdom of their Father. Amen.
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