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to these, I would prepare my way by, FIRST, observing negatively, in some instances, what are not signs or evidences of a work of the Spirit of God.
NEGATIVE SIGNS; or, What are no signs by which we are to judge of a work-and especially, What are no evidences that a work is not from the Spirit of God.
I. Nothing can be certainly concluded from this, That a work is carried on in a way very unusual and extraordinary; provided the variety or difference be such, as may still be comprehended within the limits of scripture rules. What the church has been used to, is not a rule by which we are to judge; because there may be new and extraordinary works of God, and he has heretofore evidently wrought in an extraordinary manner. He has brought to pass new things, strange works and has wrought in such a manner as to surprise both men and angels. And as God has done thus in times past, so we have no reason to think but that he will do so still. The prophecies of scripture give us reason to think that God has things to accomplish, which have never yet been seen. No deviation from what has hitherto been usual, let it be never so great, is an argument that a work is not from the Spirit of God, if it be no deviation from his prescribed rule. The Holy Spirit is sovereign in his operation; and we know that he uses a great variety; and we cannot tell how great a variety he may use, within the compass of the rules he himself has fixed. We ought not to limit God, where he has not limited himself.
Therefore it is not reasonable to determine that a work is not from God's Holy Spirit because of the extraordinary degree in which the minds of persons are influenced. If they seem to have an extraordinary conviction of the dreadful nature of sin, and a very uncommon sense of the misery of a Christless condition-or extraordinary views of the certainty and glory of divine things, and are proportionably moved with very extraordinary affections of fear and sorrow, desire, love, or joy: or if the apparent change be very sudden, and the work be carried on with very unusual swiftness-and the persons affected are very numerous, and many of them are very young, with other unusual circumstances, not infringing upon scripture marks of a work of the Spirit-these things are no argument that the work is not of the Spirit of God. The extraordinary and unusual degree of influence, and power of operation, if in
its nature it be agreeable to the rules and marks given in scripture, is rather an argument in its favour; for by how much higher the degree which in its nature is agreeable to the rule, so much the more is there of conformity to the rule; and so much the more evident that conformity. When things are in small degrees, though they be really agreeable to the rule, it is not so easily seen whether their nature agrees with the rule.
There is a great aptness in persons to doubt of things that are strange; especially elderly persons, to think that to be right which they have never been used to in their day, and have not heard of in the days of their fathers. But if it be a good argument that a work is not from the Spirit of God, that it is very unusual, then it was so in the apostles' days. The work of the Spirit then, was carried on in a manner that, in very many respects was altogether new; such as never had been seen or heard since the world stood. The work was then carried on with more visible and remarkable power than ever; nor had there been seen before, such mighty and wonderful effects of the Spirit of God in sudden changes, and such great engagedness and zeal in great multitudes-such a sudden alteration in towns, cities and countries; such a swift progress, and vast extent of the work-and many other extraordinary circumstances might be mentioned. The great unusualness of the work surprised the Jews; they knew not what to make of it, but could not believe it to be the work of God; many looked upon the persons that were the subjects of it, as bereft of reason; as you may see in Acts ii. 13. xxvi. 24. and I Cor. iv. 10.
And we have reason from scripture prophecy to suppose, that at the commencement of that last and greatest outpouring of the Spirit of God, that is to be in the latter ages of the world, the manner of the work will be very extraordinary, and such as never has yet been seen, so that there shall be occasion then to say, as in Isa. lxvi. 8. "Who hath heard such a thing? Who hath seen such things? Shall the earth be made to bring forth in one day? Shall a nation be born at once? for as soon as Sion travailed, she brought forth her children." It may be reasonably expected that the extraordinary manner of the work then will bear some proportion to the extraordinary events, and that glorious change in the state of the world which God will bring to pass by it.
II. A work is not to be judged of by any effects on the bodies of men; such as tears, trembling, groans, loud outcries, agonies of body, or the failing of bodily strength. The influence persons are under, is not to be judged of one way or other, by such effects on the body; and the reason is, because the scripture nowhere gives us any such rule. We cannot
conclude that persons are under the influence of the true spirit because we see such effects upon their bodies, because this is not given as a mark of the true spirit; nor on the other hand, have we any reason to conclude, from any such outward appearances, that persons are not under the influence of the Spirit of God, because there is no rule of scripture given us to judge of spirits by, that does either expressly or indirectly exclude such effects on the body, nor does reason exclude them. It is easily accounted for from the consideration of the nature of divine and eternal things, and the nature of man, and the laws of the union between soul and body, how a right influence, a true and proper sense of things, should have such effects on the body, even those that are of the most extraor dinary kind, such as taking away the bodily strength, or throwing the body into great agonies, and extorting loud outcries. There are none of us but do suppose, and would have been ready at any time to say it, that the misery of hell is doubtless so dreadful, and eternity so vast, that if a person should have a clear apprehension of that misery as it is, it would be more than his feeble frame could bear, and especially if at the same time he saw himself in great danger of it, and to be utterly uncertain whether he should be delivered from it, yea, and to have no security from it one day or hour. If we consider human nature, we must not wonder, that when persons have a great sense of that which is so amazingly dreadful, and also have a great view of their own wickedness and God's anger, that things seem to them to forebode speedy and immediate destruction. We see the nature of man to be such that when he is in danger of some terrible calamity to which he is greatly exposed, he is ready upon every occasion to think, that now it is coming.-When persons' hearts are full of fear, in time of war, they are ready to tremble at the shaking of a leaf, and to expect the enemy every minute, and to say within themselves, now I shall be slain. If we should suppose that a person saw himself hanging over a great pit, full of fierce and glowing flames, by a thread that he knew to be very weak, and not sufficient to bear his weight, and knew that multitudes had been in such circumstances before, and that most of them had fallen and perished, and saw nothing within reach, that he could take hold of to save him, what distress would he be in? How ready to think, that now the thread was breaking, that now this minute, he should be swallowed up in those dreadful flames? And would not he be ready to cry out in such circumstances? How much more those that see themselves in this manner hanging over an infinitely more dreadful pit, or held over it in the hand of God. who at the same time they see to be exceedingly pro
voked? No wonder that the wrath of God, when manifested but a little to the soul, overbears human strength.
So it may easily be accounted for, that a true sense of the glorious excellency of the Lord Jesus Christ, and of his wonderful dying love, and the exercise of a truly spiritual love and joy, should be such as very much to overcome the bodily strength. We are all ready to own, that no man can see God and live, and that it is but a very small part of that apprehension of the glory and love of Christ, which the saints enjoy in heaven, that our present frame can bear; therefore it is not at all strange that God should sometimes give his saints such foretastes of heaven, as to diminish their bodily strength. If it was not unaccountable that the queen of Sheba fainted, and had her bodily strength taken away, when she came to see the glory of Solomon, much less is it unaccountable that she who is the antitype of the queen of Sheba, (viz.) the Church, that is brought as it were from the utmost ends of the earth, from being an alien, and stranger, far off, in a state of sin and misery, should faint when she comes to see the glory of Christ, who is the antitype of Solomon; and especially will be so in that prosperous, peaceful, glorious kingdom, which he will set up in the world in its latter age.
Some object against such extraordinary appearances, that we have no instances of them recorded in the New Testament, under the extraordinary effusions of the Spirit. Were this allowed, I can see no force in the objection, if neither reason, nor any rule of scripture exclude such things; especially considering what was observed under the foregoing particular. I do not know that we have any express mention in the New Testament of any person's weeping, or groaning, or sighing, through fear of hell, or a sense of God's anger; but is there any body so foolish as from hence to argue, that in whomsoever these things appear, their convictions are not from the Spirit of God? And the reason why we do not argue thus, is, because these are easily accounted for, from what we know of the nature of man, and from what the scriptures inform us in general, concerning the nature of eternal things, and the nature of the convictions of God's Spirit; so that there is no need that any thing should be said in particular concerning these external, circumstantial effects. Nobody supposes that there is any need of express scripture for every external, accidental manifestation of the inward motion of the mind: and though such circumstances are not particularly recorded in sacred history, yet there is a great deal of reason to think, from the general accounts we have, that it could not be otherwise than that such things must be in those days. And there is also reason to think, that such great outpouring of the Spirit was not wholly without those more extraordinary effects on
persons' bodies. The jailer in particular seems to have been an instance of that nature, when he, in the utmost distress, and amazement, came trembling, and fell down before Peter and Silas. His falling down at that time does not seem to be a designed putting himself into a posture of supplication, or humble address to Paul and Silas; for he seems not to have said any thing to them then; but he first brought them out, and then he says to them, Sirs, what must i do to be saved? Acts xvi. 29 and 30. But his falling down seems to be from the same cause as his trembling. The Psalmist gives an account of his crying out aloud, and a great weakening of his body under convictions of conscience, and a sense of the guilt of sin, Psalm xxxii. 3, 4. "When I kept silence my bones waxed old, through my roaring all the day long; for day and night thy hand was heavy upon me my moisture is turned into the drought of summer." We may at least argue so much from it, that such an effect of conviction of sin may well in some cases be supposed; for if we should suppose any thing of an auxesis in the expres sions, yet the Psalmist would not represent his case by what would be absurd, and to which no degree of that exercise of mind he spoke of, would have any tendency.-We read of the disciples, Matt. xiv. 26, that when they saw Christ coming to them in the storm, and took him for some terrible enemy, threatening their destruction in that storm," they cried out for fear." Why then should it be thought strange, that persons should cry out for fear, when God appears to them as a terrible enemy, and they see themselves in great danger of being swallowed up in the bottomless gulph of eternal misery? The spouse, once and again, speaks of herself as overpowered with the love of Christ, so as to weaken her body, and make her faint. Cant. ii. 5. "Stay me with flaggons: comfort me with apples, for I am sick of love." And chap. v. 8, "I charge you, O ye daughters of Jerusalem, if ye find my Beloved, that ye tell him that I am sick of love." From whence we may at least argue, that such an effect may well be supposed to arise from such a cause in the saints in some cases, and that such an effect will sometimes be seen in the Church of Christ. It is a weak objection, that the impressions of enthusiasts have a great effect on their bodies. That the Quakers used to tremble, is no argument that Saul, afterwards Paul, and the jailer, did not tremble from real convictions of conscience. Indeed, all such objections from effects on the body, let them be greater or less, seem to be exceeding frivolous; they who argue thence, proceed in the dark, they know not what ground they go upon, nor by what rule they judge. The root and course of things is to be looked at, and the nature of the operations and affections are to be inquired into, and examined