Front matter (continued, part 4)
SECT. V.
An exhortation that all may diligently endeavor to gain christian
knowledge.
Consider yourselves as scholars or disciples, put into the school of Christ; and therefore be diligent to make proficiency in christian knowledge. Content not yourselves with this, that you have been taught your catechism in your childhood, and that you know as much of the principles of religion as is necessary to salvation; else you will be guilty of what the apostle warns against, viz. going no further than laying the foundation of repentance from dead works, &c.
You are all called to be Christians, and this is your profession. Endeavour, therefore, to acquire knowledge in things which pertain to your profession. Let not your teachers have cause to complain, that while they spend and are spent, to impart knowledge to you, you take little pains to learn. It is a great encouragement to an instructor, to have such to teach as make a business of learning, bending their minds to it. This makes teaching a pleasure, when otherwise it will be a very heavy and burdensome task.
You all have by you a large treasure of divine knowledge, in that you have the Bible in your hands; therefore be not contented in possessing but little of this treasure. God hath spoken much to you in the Scriptures; labour to understand as much of what he saith as you can. God hath made you all reasonable creatures; therefore let not the noble faculty of reason or understanding lie neglected. Content not yourselves with having so much knowledge as is thrown in your way, and receive in some sense unavoidably by the frequent inculcation of divine truth in the preaching of the word, of which you are obliged to be hearers, or accidentally gain in conversation; but let it be very much your business to search for it, and that with the same
diligence and labour with which men are wont to dig in mines of silver and gold.
Especially I would advise those who are young to employ themselves in this way. Men are never too old to learn; but the time of youth is especially the time for learning; it is peculiarly proper for gaining and storing up knowledge.—Further, to stir up all, both old and young, to this duty, let me entreat you to consider,
1. If you apply yourselves diligently to this work, you will not want employment, when you are at leisure from your common secular business. In this way, you may find something in which you may profitably employ yourselves. You will find something else to do, besides going about from house to house, spending one hour after another in unprofitable conversation, or, at best, to no other purpose but to amuse yourselves, to fill up and wear away your time. And it is to be feared that very much of the time spent in evening visits, is spent to a much worse purpose than that which I have now mentioned. Solomon tells us, Prov. x. 19. "That in the multitude of words, there wanteth not sin." And is not this verified in those who find little else to do but to go to one another's houses, and spend the time in such talk as comes next, or such as any one's present disposition happens to suggest?
Some diversion is doubtless lawful; but for Christians to spend so much of their time, so many long evenings, in no other conversation than that which tends to divert and amuse, if nothing worse, is a sinful way of spending time, and tends to poverty of soul at least, if not to outward poverty: Prov. xiv. 23. "In all labour there is profit; but the talk of the lips tendeth only to penury." Besides, when persons for so much of their time have nothing else to do, but to sit, and talk, and chat, there is great danger of falling into foolish and
sinful conversation, venting their corrupt dispositions, in talking against others, expressing their jealousies and evil surmises concerning their neighbours; not considering what Christ hath said, Matt. xii. 36. "Of every idle word that men shall speak, shall they give account in the day of judgment."
If you would comply with what you have heard from this doctrine, you would find something else to employ your time besides contention, or talking about those public affairs which tend to contention. Young people might find something else to do, besides spending their time in vain company; something that would be much more profitable to themselves, as it would really turn to some good account; something, in doing which they would both be more out of the way of temptation, and be more in the way of duty, and of a divine blessing. And even aged people would have something to employ themselves in, after they are become incapable of bodily labour. Their time, as is now often the case, would not lie heavy upon their hands, as they would with both profit and pleasure be engaged in searching the Scriptures, and in comparing and meditating upon the various truths which they should find there.
2. This would be a noble way of spending your time.—The Holy Spirit gives the Bereans this epithet, because they diligently employed themselves in this business: Acts xvii. 11. "These were more noble than those of Thessalonica, in that they received the word with all readiness of mind, and searched the Scriptures daily, whether those things were so." Similar to this is very much the employment of heaven. The inhabitants of that world spend much of their time in searching into the great things of divinity, and endeavouring to acquire knowledge in them, as we are told of the angels, 1 Pet. i. 12. "Which things the angels desire to look into." This will be very agreeable to what you hope will be your business to all eternity, as
you doubtless hope to join in the same employment with the angels of light. Solomon says, Prov. xxv. 2. "It is the honour of kings to search out a matter;" and certainty, above all others, to search out divine matters. Now, if this be the honour even of kings, is it not equally if not much more your honour?
3. This is a pleasant way of improving time. Knowledge is pleasant and delightful to intelligent creatures, and above all, the knowledge of divine things; for in them are the most excellent truths, and the most beautiful and amiable objects held forth to view. However tedious the labour necessarily attending this business may be, yet the knowledge once obtained will richly requite the pains taken to obtain it. "When wisdom entereth the heart, knowledge is pleasant to the soul." Prov. ii. 10.
4. This knowledge is exceedingly useful in christian practice. Such as have much knowledge in divinity have great means and advantages for spiritual and saving knowledge; for no means of grace have a saving effect, otherwise than by the knowledge they impart. The more you have of a rational knowledge of divine things, the more opportunity will there be, when the Spirit shall be breathed into your heart, to see the excellency of these things, and to taste the sweetness of them. The heathens, who have no rational knowledge of the things of the gospel, have no opportunity to see the excellency of them; and therefore the more rational knowledge of these things you have, the more opportunity and advantage you have to see the divine excellency and glory of them.
Again, The more knowledge you have of divine things, the better will you know your duty; your knowledge will be of great use to direct you as to your duty in particular cases. You will also be the better furnished against the temptations of the devil. For the devil often
takes advantage of persons' ignorance to ply them with temptations which otherwise would have no hold of them. By having much knowledge, you will be under greater advantages to conduct yourselves with prudence and discretion in your christian course, and so to live much more to the honour of God and religion. Many who mean well, and are full of a good spirit, yet for want of prudence, conduct themselves so as to wound religion. Many have a zeal of God, which doth more hurt than good, because it is not according to knowledge, Rom. x. 2. The reason why many good men behave no better in many instances, is not so much that they want grace, as that they want knowledge. Beside, an increase of knowledge would be a great help to profitable conversation. It would supply you with matter for conversation when you come together, or when you visit your neighbours: and so you would have less temptation to spend the time in such conversation as tends to your own and others' hurt.
5. Consider the advantages you are under to grow in the knowledge of divinity. We are under far greater advantages to gain much of this knowledge now, than God's people under the Old Testament, both because the canon of Scripture is so much enlarged since that time, and also because evangelical truths are now so much more plainly revealed. So that common men are now in some respects under advantages to know more, than the greatest prophets were then. Thus that saying of Christ is in a sense applicable to us, Luke x. 23, 24. "Blessed are the eyes which see the things which ye see. For I tell you, that many prophets and kings have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them." We are in some respects under far greater advantages for gaining knowledge, now in these latter ages of the church, than Christians were formerly; especially by reason of the art of printing, of which God hath given us the benefit, whereby Bibles and other books of divinity are exceedingly
multiplied, and persons may now be furnished with helps for the obtaining of christian knowledge, at a much easier and cheaper rate than they formerly could.
6. We know not what opposition we may meet with in the religious principles which we hold. We know that there are many adversaries to the gospel and its truths. If therefore we embrace those truths, we must expect to be attacked by the said adversaries; and unless we be well informed concerning divine things, how shall we be able to defend ourselves? Beside, the apostle Peter enjoins it upon us, always to be ready to give an answer to every man who asketh us a reason of the hope that is in us. But this we cannot expect to do without considerable knowledge in divine things.
SECT. VI.
Directions for the acquisition of christian knowledge.
1. Be assiduous in reading the Holy Scriptures. This is the fountain whence all knowledge in divinity must be derived. Therefore let not this treasure lie by you neglected. Every man of common understanding who can read, may, if he please, become well acquainted with the Scriptures. And what an excellent attainment would this be!
2. Content not yourselves with only a cursory reading, without regarding the sense. This is an ill way of reading, to which, however, many accustom themselves all their days. When you read, observe what you read. Observe how things come in. Take notice of the drift of the discourse, and compare one scripture with another. For the Scripture, by the harmony of its different parts, casts great light upon
itself.—We are expressly directed by Christ, to search the Scriptures, which evidently intends something more than a mere cursory reading. And use means to find out the meaning of the Scripture. When you have it explained in the preaching of the word, take notice of it; and if at any time a scripture that you did not understand be cleared up to your satisfaction, mark it, lay it up, and if possible remember it.
3. Procure, and diligently use, other books which may help you to grow in this knowledge. There are many excellent books extant, which might greatly forward you in this knowledge, and afford you a very profitable and pleasant entertainment in your leisure hours. There is doubtless a great defect in many, that through a lothness to be at a little expense, they furnish themselves with no more helps of this nature. They have a few books indeed, which now and then on sabbath-days they read; but they have had them so long, and read them so often, that they are weary of them, and it is now become a dull story, a mere task to read them.
4. Improve conversation with others to this end. How much might persons promote each other's knowledge in divine things, if they would improve conversation as they might; if men that are ignorant were not ashamed to show their ignorance, and were willing to learn of others; if those that have knowledge would communicate it, without pride and ostentation; and if all were more disposed to enter on such conversation as would be for their mutual edification and instruction.
5. Seek not to grow in knowledge chiefly for the sake of applause, and to enable you to dispute with others; but seek it for the benefit of your souls, and in order to practice.—If applause be your end, you will not be so likely to be led to the knowledge of the truth, but may
justly, as often is the case of those who are proud of their knowledge, be led into error to your own perdition. This being your end, if you should obtain much rational knowledge, it would not be likely to be of any benefit to you, but would puff you up with pride: 1 Cor. viii. 1. "Knowledge puffeth up."
6. Seek to God, that he would direct you, and bless you, in this pursuit after knowledge. This is the apostle's direction, Jam. i. 5. "If any man lack wisdom, let him ask it of God, who giveth to all liberally, and upbraideth not." God is the fountain of all divine knowledge: Prov. ii. 6. "The Lord giveth wisdom: out of his mouth cometh knowledge and understanding." Labour to be sensible of your own blindness and ignorance, and your need of the help of God, lest you be led into error, instead of true knowledge: 1 Cor. iii. 18. "If any man would be wise, let him become a fool, that he may be wise."
7. Practise according to what knowledge you have. This will be the way to know more. The psalmist warmly recommends this way of seeking knowledge in divine truth, from his own experience: Psal. cxix. 100. "I understand more than the ancients, because I keep thy precepts." Christ also recommends the same: John vii. 17. "If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself."
THE DISTINGUISHING MARKS
OF A WORK OF THE SPIRIT OF GOD,
APPLIED TO THAT UNCOMMON OPERATION THAT HAS LATELY APPEARED ON THE MINDS OF THE PEOPLE OF NEW ENGLAND: WITH A PARTICULAR CONSIDERATION OF THE EXTRAORDINARY CIRCUMSTANCES WITH WHICH THIS WORK IS ATTENDED
by Jonathan Edwards
MR. COOPER'S PREFACE TO THE READER.
There are several dispensations, or days of grace, which the church of God has been under from the beginning of time. There is that under the patriarchs; that under the law of Moses; and there is that of the gospel of Jesus Christ, under which we now are. This is the brightest day that ever shone, and exceeds the other, for peculiar advantages. To us who are so happy as to live under the evangelical dispensation, may those words of our Saviour be directed, which he spake to his disciples, when he was first setting up the Messiah's kingdom in the world, and gospel-light and power began to spread abroad: "Blessed are the eyes which see the things that ye see. For I tell you, that many prophets and kings have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them." [Luke x. 23, 21.]
The Mosaic dispensation, though darkened with types and figures, yet far exceeded the former: but the gospel dispensation so much
exceeds in glory, that it eclipses the glory of the legal, as the stars disappear when the sun ariseth, and goeth forth in his strength.— And the chief thing that renders the gospel so glorious is, that it is the ministration of the Spirit. Under the preaching of it, the Holy Spirit was to be poured out in more plentiful measures; not only in miraculous gifts, as in the first times of the gospel, but in his internal saving operations, accompanying the outward ministry, to produce numerous conversions to Christ, and give spiritual life to souls that were before dead in trespasses and sins, and so prepare them for eternal life. Thus the apostle speaks, when he runs a comparison between the Old Testament and the New, the law of Moses and the gospel of Jesus Christ: "For the letter killeth, but the Spirit giveth life. But if the ministration of death, written and engraven in stones, was glorious so that the children of Israel could not stedfastly behold the face of Moses, for the glory of his countenance, which glory was to be done away; how shall not the ministration of the Spirit be rather glorious?" [2 Cor. iii. 6, 7, 8]
This blessed time of the gospel hath several other denominations, which may raise our esteem and value for it. It is called by the evangelical prophet, "The acceptable year of the Lord." [Isa. lxi. 2.] Or, as it may be read, the year of liking, or of benevolence, or of the good will of the Lord; because it would be the special period in which he would display his grace and favour, in an extraordinary manner, and deal out spiritual blessings with a full and liberal hand.—It is also styled by our Saviour, the regeneration, [Matt. xix. 28.] which may refer not only to that glorious restitution of all things, which is looked for at the close of the christian dispensation, but to the renewing work of grace in particular souls, carried on from the beginning to the end of it. But few were renewed and sanctified under the former dispensations, compared with the instances of the grace of God in gospel-times. Such numbers were brought into the
gospel-church when it was first set up, as to give occasion for that pleasing admiring question, which was indeed a prophecy of it, [Isa. lx. 8.] "Who are these that fly as a cloud, and as the doves to their windows?" Then the power of the divine Spirit so accompanied the ministry of the word, as that thousands were converted under one sermon.—But notwithstanding this large effusion of the Spirit, when gospel-light first dawned upon the world—that pleasant spring of religion which then appeared on the face of the earth—there was a gradual withdrawing of his saving light and influences; and so the gospel came to be less successful, and the state of Christianity withered in one place and another.
Indeed at the time of the Reformation from popery, when gospellight broke in upon the church, and dispelled the clouds of antichristian darkness that covered it, the power of divine grace so accompanied the preaching of the word, as that it had admirable success in the conversion and edification of souls; and the blessed fruits thereof appeared in the hearts and lives of its professors. That was one of "the days of the Son of man," on which the exalted Redeemer rode forth, in his glory and majesty, on the white horse of the pure gospel, conquering and to conquer;" and the bow in his hand, like that of Jonathan, returned not empty. But what a dead and barren time has it now been, for a great while, with all the churches of the Reformation? The golden showers have been restrained; the influences of the Spirit suspended; and the consequence has been, that the gospel has not had any eminent success. Conversions have been rare and dubious; few sons and daughters have been born to God? and the hearts of Christians not so quickened, warmed, and refreshed under the ordinances, as they have been.
That this has been the sad state of religion among us in this land, for many years (except one or two distinguished places, which have at times been visited with a shower of mercy, while other towns and churches have not been rained upon,) will be acknowledged by all who have spiritual senses exercised, as it has been lamented by faithful ministers and serious Christians. Accordingly it has been a constant petition in our public prayers, from sabbath to sabbath, "That God would pour out his Spirit upon us, and revive his work in the midst of the years." And besides our annual fast-days appointed by government, most of the churches have set apart days, wherein to seek the Lord by prayer and fasting, that he would "come and rain down righteousness upon us."
And now,—"Behold! The Lord whom we have sought, has suddenly come to his temple." The dispensation or grace we are now under, is certainly such as neither we nor our fathers have seen; and in some circumstances so wonderful, that I believe there has not been the like since the extraordinary pouring out of the Spirit immediately after our Lord's ascension. The apostolical times seem to have returned upon us: such a display has there been of the power and grace of the divine Spirit in the assemblies of his people, and such testimonies has he given to the word of the gospel.
I remember a remarkable passage of the late reverend and learned Mr. Howe, which I think it may be worth while to transcribe here. It is in his discourse concerning the "the Prosperous State of the Christian Church before the End of Time, by a plentiful Effusion of the Holy Spirit," page 80. "In such a time," says he, "when the Spirit shall be poured forth plentifully, surely ministers shall have their proportionable share. And when such a time as that shall come, I believe you will hear much other kind of sermons (or they will who shall live to such a time) than you are wont to do now-a-days: souls
will surely be dealt with at another rate. It is plain, (says he,) too sadly plain, there is a great retraction of the Spirit of God even from us. We know not how to speak living sense into souls; how to get within you: our words die in our mouths, or drop and die between you and us. We even faint when we speak; long experienced unsuccessfulness makes us despond: we speak not as persons that hope to prevail, that expect to make you serious, heavenly, mindful of God, and to walk more like Christians. The methods of alluring and convincing souls, even that some of us have known, are lost from amongst us in a great part. There have been other ways taken, than we can tell now how to fall upon, for the mollifying of the obdurate, and the awakening of the secure, and the convincing and persuading of the obstinate, and the winning of the disaffected. Surely there will be a large share, that will come even to the part of ministers, when such an effusion of the Spirit shall be, as it is expected: that they shall know how to speak to better purpose, with more compassion, with more seriousness, with more authority and allurement, than we now find we can."
Agreeable to the just expectation of this great and excellent man, we have found it in this remarkable day. A number of preachers have appeared among us, to whom God has given such a large measure of his Spirit, that we are ready sometimes to apply to them the character given of Barnabas, that "he was a good man, and full of the Holy Ghost, and of faith." [Acts xi. 24.] They preach the gospel of the grace of God from place to place, with uncommon zeal and assiduity.
The doctrine they insist on, are the doctrine of the reformation, under the influence whereof the power of godliness so flourished in the last century. The points on which their preaching mainly turns, are those important ones of man's guilt, corruption, and impotence; supernatural regeneration by the Spirit of God, and free justification
by faith in the righteousness of Christ; and the marks of the new birth.—The manner of their preaching is not with the enticing words of man's wisdom; howbeit, they speak wisdom among them that are perfect. An ardent love to Christ and souls, warms their breasts, and animates their labours. God has made those his ministers active spirits, a flame of fire in his service; and his word in their mouths has been "as a fire, and as a hammer that breaketh the rock in pieces." In most places where they have laboured, God has evidently wrought with them, and "confirmed the word by signs following." Such a power and presence of God in religious assemblies, has not been known since God set up his sanctuary amongst us. He has indeed "glorified the house of his glory."
This work is truly extraordinary, in respect of its extent. It is more or less in the several provinces that measure many hundred miles on this continent. "He sendeth forth his commandment on earth! His word runneth very swiftly." It has entered and spread in some of the most populous towns, the chief places of concourse and business. And—blessed be God!—it has visited the seats of learning, both here, and in a neighbouring colony. O may the Holy Spirit constantly reside in them both, seize our devoted youth, and form them as polished shafts, successfully to fight the Lord's battles against the powers of darkness, when they shall be called out to service!—It is extraordinary also with respect to the numbers that have been the subjects of this operation. Stupid sinners have been awakened by hundreds; and the inquiry has been general in some places, "What must I do to be saved." I verily believe, that in this our metropolis, there were the last winter some thousands under such religious impressions as they never felt before.
The work has been remarkable also for the various sorts of persons that have been under its influence.—These have been of all ages.
Some elderly persons have been snatched as brands out of the burning, made monuments of divine mercy, and born to God, though out of due time; as the apostle speaks in his own case. [I Cor. xv.] But here, with us it has lain mostly among the young. Sprightly youth have been made to bow like willows to the Redeemer's sceptre, and willingly to subscribe with their own hands to the Lord. And out of the mouths of babes, some little children, has God ordained to himself praise, to still the enemy and the avenger.—They have also been of all ranks and degrees. Some of the great and rich; but more of the low and poor.—Of other countries and nations. Ethiopia has stretched out her hand: some poor negroes have, I trust, been brought into the glorious liberty of the children of God.—Of all qualities and conditions. The most ignorant; the foolish thing of the world, babes in knowledge, have been made wise unto salvation, and taught those heavenly truths, which have been hid from the wise and prudent. Some of the learned and knowing among men, have had those things revealed to them of the Father in heaven, which flesh and blood do not teach: and of these, some who had gone into the modern notions, and had no other than the polite religion of the present times, have had their prejudices conquered, their carnal reasonings overcome, and their understandings made to bow to gospel mysteries; they now receive the truth as it is in Jesus, and their faith no longer "stands in the wisdom of man but in the power of God." Some of the most rude and disorderly are become regular in their behaviour, and sober in all things. The gay and airy are become grave and serious.
Some of the greatest sinners have appeared to be turned into real saints: drunkards have become temperate; fornicators and adulterers of a chaste conversation; swearers and profane persons have learned to fear that glorious and fearful Name, the Lord their God; and carnal worldlings have been made to seek first the kingdom of God
and his righteousness. Yea, deriders and scoffers at this work and its instruments, have come under its conquering power. Some of this stamp, who have gone to hear the preacher, (as some did Paul —"What will this babbler say?")—have not been able to resist the power and the Spirit with which he spake; have sat trembling under the word, and gone away from it weeping; and afterward did cleave unto the preacher, as Dionysius the Areopagite did unto Paul. [Acts xvii. 18, 24.] Divers instances of this kind have fallen under my knowledge.
The virtuous and civil have been convinced that morality is not to be relied on for life; and so excited to seek after the new birth, and a vital union to Jesus Christ by faith. The formal professor likewise has been awakened out of his dead formalities, brought under the power of godliness; taken off from his false rests, and brought to build his hope only on the Mediator's righteousness. At the same time, many of the children of God have been greatly quickened and refreshed; have been awakened out of the sleeping frames they were fallen into, and excited to give diligence to make their calling and election sure; and have had precious, reviving, and sealing times.—Thus extensive and general the divine influence has been at his glorious season.
One thing more is worthy of remark; and this is the uniformity of the work. By the accounts I have received in letters, and conversation with ministers and others, who live in different parts of the land where this work is going on, it is the same work that is carried on in one place and another: the method of the Spirit's operation on the minds of the people is the same; though with some variety of circumstances, as is usual at other times: and the particular appearances with which this work is attended, that have not been so common at other times, are also much the same. These are indeed objected by many against the work; but though conversion is the
same work, in the main strokes of it, wherever it is wrought; yet it seems reasonable to suppose that at an extraordinary season wherein God is pleased to carry on a work of his grace in a more observable and glorious manner, in a way which he would have to be taken notice of by the world; at such a time, I say, it seems reasonable to suppose, that there may be some particular appearances in the work of conversion, which are not common at other times—when yet there are true conversions wrought—or some circumstances attending the work may be carried to an unusual degree and height. If it were not thus, the work of the Lord would not be so much regarded and spoken of; and so God would not have so much of the glory of it. Nor would the work itself be like to spread so fast; for God has evidently made use of example and discourse in the carrying of it on.
And as to the fruits of this work, (which we have been bid so often to wait for,) blessed be God! So far as there has been time for observation, they appear to be abiding. I do not mean that none have lost their impressions, or that there are no instances of hypocrisy and apostacy. Scripture and experience lead us to expect these, at such a season. It is to me matter of surprise and thankfulness that as yet there have been no more. But I mean, that a great number of those who have been awakened are still seeking and striving to enter in at the strait gate. The most of those who have been thought to be converted, continue to give evidence of their being new creatures, and seem to cleave to the Lord with full purpose of heart. To be sure, a new face of things continues in this town: though many circumstances concur to render such a work not so observable here, [i.e., Boston, in New England.] as in smaller and distant places. Many things not becoming the profession of the gospel are in a measure reformed. Taverns, dancing-schools, and such meetings as have been called assemblies, which have always proved unfriendly to serious godliness, are much less frequented. Many have reduced
their dress and apparel, so as to make them look more like the followers of the humble Jesus. And it has been both surprising and pleasant to see how some younger people, and of that sex too which is most fond of such vanities, have put off the "bravery of their ornaments," as the effect and indication of their seeking the inward glories of "the King's daughter." Religion is now much more the subject of conversation at friends' houses, than ever I knew it. The doctrine of grace are espoused and relished. Private religious meetings are greatly multiplied.—The public assemblies (especially lectures) are much better attended; and our auditors were never so attentive and serious. There is indeed an extraordinary appetite after "the sincere milk of the word."
It is more than a twelvemonth since an evening lecture was set up in this town; there are now several: two constantly on Tuesday and Friday evenings; when some of our most capacious houses are well filled with hearers, who by their looks and deportment seem to come to hear that their souls might live. An evening in God's courts is now esteemed better than many elsewhere. There is also great resort to ministers in private. Our hands continue full of work: and many times we have more than we can discourse with distinctly and separately.—I have been thus large and particular, that persons at a distance, who are desirous to know the present state of religion here, into whose hands these papers will come, may receive some satisfaction.
And now, can any be at a loss to what spirit to ascribe this work? To attribute it, as some do, to the devil, is to make the old serpent like the foolish woman, "who plucked down her house with her hands." [Prov. xiv. 1.] Our Saviour has taught us to argue otherwise in such a case as this. "Every kingdom divided against itself shall not stand.
And if Satan cast out Satan, he is divided against himself: how then shall his kingdom stand?" [Matt. xii. 25, 26.]
That some entertain prejudices against this work, and others revile and reproach it, does not make it look less like a work of God: it would else want one mark of its being so; for the spirit of this world, and the spirit which is of God, are contrary the one to the other. I do not wonder that Satan rages, and shows his rage in some that are under his influence, when his kingdom is so shaken, and his subjects desert him by hundreds, I hope by thousands.—The prejudices of some, I make no doubt, are owing to the want of opportunity to be rightly informed, and their having received misrepresentations from abroad. Others may be offended, because they have not experienced any thing like such a work in themselves; and if these things be so, they must begin again, and get another foundation laid than that on which they have built; and this is what men are hardly brought to. And others, perhaps, may dislike the present work, because it supports and confirms some principles which they have not yet embraced, and against which such prejudices hang about their minds, as they cannot easily shake off. For it is certain, these fruits do not grow on Arminian ground. I hope none dislike the work, because they have not been used as instruments in it. For if we love our Lord Jesus Christ in sincerity, we shall rejoice to see him increase, though we should decrease. If any are resolutely set to disbelieve this work, to reproach and oppose it, they must be left to the free sovereign power and mercy of God to enlighten and rescue them. These, if they have had opportunity to be rightly informed, I am ready to think, would have been disbelievers, and opposers of the miracles and mission of our Saviour, had they lived in his days. The malignity which some of them have discovered, to me approaches near to the unpardonable sin; and they had need beware, lest they indeed sin the sin which is unto death: for as I believe it can be
committed in these days, as well as in the days of the apostles, so I think persons are now in more danger of committing it than at other times. At least, let them come under the awe of that word, Psal. xxviii. 5. "Because they regard not the works of the Lord, nor the operation of his hands, he shall destroy them, and not build them up."
But if any are disposed to receive conviction, have a mind open to light, and are really willing to know of the present work whether it be of God, it is with great satisfaction and pleasure I can recommend to them the following sheets; in which they will find the "distinguishing marks" of such a work, as they are to be found in the Holy Scriptures, applied to the uncommon operation that has been on the minds of many in this land. Here the matter is tried by the infallible touchstone of the Holy Scriptures, and is weighed in the balance of the sanctuary, with great judgment and impartiality.
A performance of this kind is seasonable and necessary; and I desire heartily to bless God, who inclined this his servant to undertake it, and has graciously assisted him in it. The Reverend Author is known to be "a scribe instructed unto the kingdom of heaven;" the place where he has been called to exercise his ministry has been famous for experimental religion; and he has had opportunities to observe this work in many places where it has powerfully appeared, and to converse with numbers that have been the subjects of it. These things qualify him for this undertaking above most. His arguments in favour of the work, are strongly drawn from Scripture, reason, and experience: and I shall believe every candid, judicious reader will say, he writes very free from an enthusiastic or a party spirit. The use of human learning is asserted; a methodical way of preaching, the fruit of study as well as prayer, is recommended; and the exercise of charity in judging others pressed and urged: and those things which
are esteemed the blemishes, and are like to be the hinderances of the work, are with great faithfulness cautioned and warned against.— Many, I believe, will be thankful for this publication. Those who have already entertained favourable thoughts of this work, will be confirmed by it; and the doubting may be convinced and satisfied. But if there are any who cannot after all see the signatures of a divine hand on the work, it is to be hoped they will be prevailed on to spare their censures, and stop their oppositions, lest "haply they should be found even to fight against God."
I had yet several things to say, which I see I must suppress, or I shall go much beyond the limits of a preface: and I fear I need to ask pardon both of the reader and the publishers for the length I have run already. Only I cannot help expressing my wish, that those who have been conversant in this work, in one place and another, would transmit accounts of it to such a hand as the Reverend Author of this discourse, to be compiled into a narrative, like that of the conversions at Northampton, which was published a few years ago; that so the world may know this surprising dispensation, in the beginning, progress, and various circumstances of it.
This, I apprehend, would be for the honour of the Holy Spirit, whose work and office has been treated so reproachfully in the christian world. It would be an open attestation to the divinity of a despised gospel: and it might have a happy effect on the other places, where the sound of this marvelous work would by this means be heard. I cannot but think it would be one of the most useful pieces of church history the people of God are blessed with. Perhaps it would come the nearest to the Acts of the Apostles of any thing extant; and all the histories in the world do not come up to that: there we have something as surprising as in the book of Genesis; and a new
creation, of another kind, seems to open to our view. But I must forbear.
I will only add my prayer, That the worthy Author of this discourse may long be continued a burning and shining light in the golden candlestick where Christ has placed him, and from thence diffuse his light through these provinces! That the divine Spirit, whose cause is here espoused, would accompany this and the other valuable publications of his servant, with his powerful influences; that they may promote the Redeemer's interest, serve the ends of vital religion, and so add to the Author's present joy, and future crown!
Boston, Nov. 20, 1741. W. COOPER.
THE MARKS OF A WORK OF THE TRUE SPIRIT.
Beloved, believe not every spirit, but try the spirits whether they are of God; because many false prophets are gone out into the world. - 1 John iv. 1.
In the apostolic age, there was the greatest outpouring of the Spirit of God that ever was; both as to his extraordinary influences and gifts, and his ordinary operations, in convincing, converting, enlightening, and sanctifying the souls of men. But as the influences of the true Spirit abounded, so counterfeits did also abound: the devil was abundant in mimicking, both the ordinary and extraordinary influences of the Spirit of God, as is manifest by innumerable passages of the apostles' writings. This made it very necessary that the church of Christ should be furnished with some certain rules, distinguishing and clear marks, by which she might proceed safely in judging of the true from the false without danger of being imposed upon. The giving of such rules is the plain design of this chapter,
where we have this matter more expressly and fully treated of than any where else in the Bible. The apostle, of set purpose, undertakes to supply the church of God with such marks of the true Spirit as may be plain and safe, and well accommodated to use and practice; and that the subject might be clearly and sufficiently handled, he insists upon it throughout the chapter, which makes it wonderful that what is here said is no more taken notice of in this extraordinary day, when there is such an uncommon and extensive operation on the minds of people, such a variety of opinions concerning it, and so much talk about the work of the Spirit.
The apostle's discourse on this subject is introduced by an occasional mention of the indwelling of the Spirit, as the sure evidence of an interest in Christ. "And he that keepeth his commandments dwelleth in him, and he in him; and hereby we know that he abideth in us, by the Spirit which he hath given us." Whence we may infer, that the design of the apostle is not only to give marks whereby to distinguish the true Spirit from the false, in his extraordinary gifts of prophecy and miracles, but also in his ordinary influences on the minds of his people, in order to their union to Christ, and being built up in him; which is also manifest from the marks themselves that are given, which we shall hereafter notice.
The words of the text are an introduction to this discourse of the distinguishing signs of the true and false Spirit.—Before the apostle proceeds to lay down these signs, he exhorteth Christians, first, against an over credulousness, and a forwardness to admit every specious appearance as the work of a true Spirit. "Beloved, believe not every spirit, but try the spirits whether they are of God. [1 John iv. 1.] " And, second, he shows, that there were many counterfeits, "because many false prophets were gone out into the world. [ibid.]" These did not only pretend to have the Spirit of God in his
extraordinary gifts of inspiration, but also to be the great friends and favourites of heaven, to be eminently holy persons, and to have much of the ordinary saving, sanctifying influences of the Spirit of God on their hearts. Hence we are to look upon these words as a direction to examine and try their pretences to the Spirit of God, in both these respects.
My design therefore at this time is to show what are the true, certain, and distinguishing evidences of a work of the Spirit of God, by which we may safely proceed in judging of any operation we find in ourselves, or see in others. And here I would observe, that we are to take the Scriptures as our guide in such cases. This is the great and standing rule which God has given to his church, in order to guide them in things relating to the great concerns of their souls; and it is an infallible and sufficient rule. There are undoubtedly sufficient marks given to guide the church of God in this great affair of judging of spirits, without which it would lie open to woeful delusion, and would be remedilessly exposed to be imposed on and devoured by its enemies. And we need not be afraid to trust these rules. Doubtless that Spirit who indited the Scriptures knew how to give us good rules, by which to distinguish his operations from all that is falsely pretended to be from him. And this, as I observed before, the Spirit of God has here done of set purpose, and done it more particularly and fully than any where else: so that in my present discourse I shall go no where else for rules or marks for the trial of spirits, but shall confine myself to those that I find in this chapter.—But before I proceed particularly to speak 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.
SECT. I.
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 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. 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 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 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 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 that 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 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 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 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 anything 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 my 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 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 them; 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, shineth unto another 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 Christ's, 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 every where. 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 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 yet 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 the glorious and wonderful greatness and excellency of divine things, and soulravishing 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 by intense contemplations and exercises of mind, should be so affected, that its strength and spirits should for a season be diverted, and taken off from impressions made on the organs of external sense, and be wholly employed in a train of pleasing delightful imaginations, corresponding with the present frame of the mind. Some are ready to interpret such things wrong, and to lay too much weight on them, as prophetical visions, divine revelations and sometimes significations from heaven of what shall come to pass; which the issue, in some instances I have known, has shown to be otherwise. But yet, it appears to me that such things are evidently sometimes from the Spirit of God, though indirectly; that is, their extraordinary frame of mind, and that strong and lively sense of divine things which is the occasion of them, is from his Spirit; and also as the mind continues