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.