persons' bodies. The jailer in particular seems to have been an instance of that nature, when he, in the utmost distress, and amazement, came trembling, and fell down before Peter and Silas. His falling down at that time does not seem to be a designed putting himself into a posture of supplication, or humble address to Paul and Silas; for he seems not to have said any thing to them then; but he first brought them out, and then he says to them, Sirs, what must I do to be saved? Acts xvi. 29 and 30. But his falling down seems to be from the same cause as his trembling. The Psalmist gives an account of his crying out aloud, and a great weakening of his body under convictions of conscience, and a sense of the guilt of sin, Psalm xxxii. 3, 4. "When I kept silence my bones waxed old, through my roaring all the day long; for day and night thy hand was heavy upon me my moisture is turned into the drought of summer." We may at least argue so much from it, that such an effect of conviction of sin may well in some cases be supposed; for if we should suppose any thing of an auxesis in the 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 gulph of eternal misery? The spouse, once and again, speaks of herself as overpowered with the love of Christ, so as to weaken her body, and make her faint. Cant. ii. 5. "Stay me with flaggons: comfort me with apples, for I am sick of love." And chap. v. 8, "I charge you, O ye daughters of Jerusalem, if ye find my Beloved, that ye tell him that I am sick of love." From whence we may at least argue, that such an effect may well be supposed to arise from such a cause in the saints in some cases, and that such an effect will sometimes be seen in the Church of Christ.

It is a weak objection, that the impressions of enthusiasts have a great effect on their bodies. That the Quakers used to tremble, is no argument that Saul, afterwards Paul, and the jailer, did not tremble from real convictions of conscience. Indeed, all such objections from effects on the body, let them be greater or less, seem to be exceeding frivolous; they who argue thence, proceed in the dark, they know not what ground they go upon, nor by what rule they judge. The root and course of things is to be looked at, and the nature of the operations and affections are to be inquired into, and examined

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 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 whetsoever, 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 ruins 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 lighteneth 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 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 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 supposition. 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 ecstacy, 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 soul-ravishing views of the beauty and love of Christ, should have the strength of nature overpowered, as I have already shewn 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, and 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 shewn 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 in its holy frame, and retains a divine sense of the xcellency of spiritual things even in its rapture; which holy frame and sense, is from the spirit of God, though the imaginations that attend it are but accidental, and therefore there is commonly something or other in them that is confused, improper and false,

V. It is no sign that a work is not from the Spirit of God, that example is a great means of it. It is surely no argument that an effect is not from God, that means are used in producing it; for we know that it is God's manner to make use of means in carrying on his work in the world, and it is no more an argument against the divinity of an effect, that this means is made use of, than if it was by any other means. It is agreeable to Scripture that persons should be influenced by one another's good example. The Scripture directs us to set good examples to that end, Matth v. 16. 1 Pet. iii. 1. 1 Tim. iv. 12. Titus ii. 7. and also directs us to be influenced by the good examples of others, and to follow them, 2 Cor. viii. Í—7. Heb. vi. 12. Phil. iii. 17. 1 Cor. iv. 16. and chap. xi. 1. 2 Thess. iii. 9. 1 Thess. i. 7. By which it appears, that example is one of God's means; and certainly it is no argument that a work is not of God, that his own means are made use of to effect it.

And as it is a scriptural way of carrying on God's work, by example, so it is a reasonable way. It is no argument, that men are not influenced by reason, that they are influenced by example. This way of persons holding forth truth to one another, has a tendency to enlighten the mind, and to convince reason. None will deny but that for persons to signify things one to another by words, may rationally be supposed to tend to enlighten each other's minds; but the same thing may be signified by actions, and signified much more fully and effectually. Words are of no use any otherwise than as they convey our own ideas to others; but actions, in some cases, may do it much more fully. There is a language in actions; and in some cases, much more clear and convincing than in words. It is therefore no argument against the goodness of the effect, that persons are greatly affected by seeing others so; yea, though the impression be made only by seeing the tokens of great and extraordinary affection in others in their behaviour, taken for granted what they were affected with, without hearing them say one word. There may be language sufficient in such a case in their behaviour only, to convey their minds to others, and to signify to them their sense of things more than can possibly be done by words only. If a

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