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has lately brought over us, and his awful frowns upon us. It is a dispensation, on many accounts, greatly calling for our humiliation and fear before God; an awful manifestation of his supreme, universal, and absolute dominion, calling us to adore the divine sovereignty, and tremble at the presence of this great God. And it is a lively instance of human frailty und mortality. We see how that none are out of the reach of death, that no greatness, no authority, no wisdom and sagacity, no honourableness of person or station no degree of valuableness and importance, exempts from the stroke of death. This is therefore a loud and solemn warning to all sorts to prepare for their departure hence.
And the memory of this person who is now gone, who was made so great a blessing while he lived, should engage us to show respect and kindness to his family. This we should do both out of respect to him and to his father, your former eminent pastor, who in his day was in a remarkable manner a father to this part of the land in spirituals, and especially to this town, as this his son has been in temporals.-God greatly resented it, when the children of Israel did not show kindness to the house of Jerubbaal that had been made an instrument of so much good to them, Judges viii. 35. "Neither showed they kindness to the house of Jerubbaal, according to all the good which he had showed unto Israel."
TRUE GRACE DISTINGUISHED FROM THE EXPERIENCE OF DEVILS.
JAMES ii. 19.
Thou believest that there is one God; thou dost 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 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; 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, viz. That it is a good attainment; "Thou dost 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 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.
* Preached before the Synod of New York, convened at Newark. in New Jersey, on September 28, N. S. 1752.
3. What is 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, sin-hating God; and that he is a God of truth, and will fulfil 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, 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 sare 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 farther 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 viii. 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 ini. 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, Matt. xiii. 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.” 13. "I write unto you, young men, because ye have overcome
1 John ii.
the wicked one." Chap. iii. 12. "Not as Cain, who was of that wicked one." Chap. v. 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. Eph. vi. 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 remarkably 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. 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 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 entirely withdraws from them all restraints of his 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 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; 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 ex