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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 favor; 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 che 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 1 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. Ixvi. 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 Zion 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 very 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 outeries, 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 extraordinary 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 flares! 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 provoked! 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 Speit. 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 observru 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 sigbing 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 Scripture informs 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 Paul 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, Psal 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 expressions, 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 gulf 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 flagons, 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 YOL. I

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the operations and affections are to be inquired into, and examined by the rule of God's word, and not the motions of the blood and animal spirits.

III. It is no argument that an operation on the minds of people is not the work of the Spirit of God, that it occasions a great deal of noise about religion. For though true religion be of a contrary nature to that of the Pharisees which was ostentatious, and delighted to set itself forth to the view of men for their applause-yet such is human nature, that it is morally impossible there should be a great concern, strong affection, and a general engagedness of mind amongst a people without causing a notable, visible, and open commotion and alteration amongst that people.—Surely, it is no argument that the minds of persons are not under the influence of God's Spirit, that they are very much moved : for indeed spiritual and eternal things are so great, and of such infinite concern, that there is a great absurdity in men's being but moderately moved and affected by thein; and surely it is no argument that they are not moved by the Spirit of God, that they are affected with these things in some measure as they deserve, or in some proportion to their importance. And when was there ever any such thing since the world stood, as a people in general being greatly affected in any affair whatsoever, without noise or stir ? The nature of man will not allow it.

Indeed Christ says, Luke xvii. 20, “ The kingdom of God cometh not with observation.” That is, it will not consist in what is outward and visible; it shall not be like earthly kingdoms, set up with outward pomp, in some particular place, which shall be especially the royal city, and seat of the kingdom; as Christ explains himself in the words next following, “ Neither shall they say, Lo here, or lo there ; for behold the kingdom of God is within you." Not that the kingdom of God shall be set up in the world, on the ruin of Satan's kingdom, without a very observable, great effect: a mighty change in the state of things, to the observation and astonishment of the whole world : for such an effect as this is even held forth in the prophecies of Scripture, and is so by Christ himself, in this very place, and even in his own explanation of these forementioned words, ver. 24: “ For as the lightning that lightneth out of one part under heaven, so shall also the Son of man be in his day.” This is to distinguish Christ's coming to set up his kingdom, from the coming of false Christs, which he tells us will be in a private manner in the deserts, and in the secret chambers; whereas this event of setting up the kingdom of God, should be open and public, in the sight of the whole world with clear manifestation, like lightning that cannot be hid, but glares in every one's eyes, and shines from one side of heaven to the other. And we find, that when Christ's kingdom came, by that remarkable pouring out of the Spirit in the apostles' days, it occasioned a great stir everywhere. What a mighty opposition was there in Jerusalem, on occasion of that great effusion of the Spirit! And so in Samaria, Antioch, Ephesus, Corinth, and other places! The affair filled the world with noise, and gave occasion to some to say of the apostles, that they had turned the world upside down, Acts xvii. 6.

IV. It is no argument that an operation on the minds of a people, is not the work of the Spirit of God, that many who are the subjects of it, have great impressions made on their imaginations. That persons have many impressions on their imaginations, does not prove that they have nothing else. It is easy to be accounted for, that there should be much of this nature amongst a people, where a great multitude of all kinds of constitutions have their minds engaged with intense thought and strong affections about invisible things; yea, it would be strange if there should not. Such is our nature, that we cannot think of

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things invisible, without a degree of imagination. I dare appeal to any man, of the greatest powers of mind, whether he is able to fix his thoughts on God, or Christ, or the things of another world, without imaginary ideas attending his meditations ? And the more engaged the mind is, and the more intense the contemplation and affection, still the more lively and strong the imaginary idea will ordinarily be; especially when attended with surprise. And this is the case when the mental prospect is very new, and takes strong hold of the passions, as fear or joy; and when the change of the state and views of the mind is sudden, from a contrary extreme, as from that which was extremely dreadful, to that which is extremely ravishing and delightful. And it is no wonder that many persons do not well distinguish between that which is imaginary and that which is intellectual and spiritual ; and that they are apt to lay too much weight on the imaginary part, and are most ready to speak of that in the account they give of their experiences, especially persons of less understanding and of distinguishing capacity.

As God has given us such a faculty as the imagination, and so made us that we cannot think of things spiritual and invisible, without some exercise of this faculty ; so, it appears to me, that such is our state and nature, that this faculty is really subservient and helpful to the other faculties of the mind, when a proper use is made of it; though oftentimes, when the imagination is too strong, and the other faculties weak, it overbears, and disturbs them in their exercise. It appears to me manifest, in many instances with which I have been acquainted, that God has really made use of this faculty to truly divine purposes ; especially in some that are more ignorant. God seems to condescend to their circumstances, and deal with them as babes; as of old he instructed his church, whilst in a state of ignorance and minority, by types and outward representations. I can see nothing unreasonable in such a position. Let others who have much occasion to deal with souls in spiritual concerns, judge whether experience does not confirm it.

It is no argument that a work is not of the Spirit of God, that some who are the subjects of it have been in a kind of ecstasy, wherein they have been carried beyond themselves, and have had their minds transported into a train of strong and pleasing imaginations, and a kind of visions, as though they were rapt up even to heaven, and there saw glorious sights. I have been acquainted with some such instances, and I see no need of bringing in the help of the devil into the account that we give of these things, nor yeť of supposing them to be of the same nature with the visions of the prophets, or St. Paul's rapture into paradise. Human nature, under these intense exercises and affections, is all that need be brought into the account. If it may be well accounted for, that persons under a true sense of a glorious and wonderful greatness and excellency of divine things, and soul-ravishing views of the beauty and love of Christ, should have the strength of nature overpowered, as I have already shown that it may; then I think it is not at all strange, that amongst great numbers that are thus affected and overborne, there should be some persons of particular constitutions that should have their imaginations thus affected. The effect is no other than what bears a proportion and analogy to other effects of the strong exercise of their minds. It is no wonder, when the thoughts are so fixed, and the affections so strong—and the whole soul so engaged, ravished, and swallowed up—that all other parts of the body are so affected, as to be deprived of their strength, and the whole frame ready to dissolve. Is it any wonder that, in such a case, the brain in particular (especially in some constitutions), which we know is most especially affected

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