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Joined: 2007/9/13
Posts: 1752


I would prefer to err on the conservative side and stick with what is spelled out for us in the Bible.

Your such a fundamentalist.


 2012/1/25 16:34Profile

Joined: 2011/1/12
Posts: 1357
Lakeland FL


Slain in the Spirit is only a normal thing in pentecostal circles. They like to use OT examples to say it is good. I figure that if it doesn't produce good stuff than throw it out. I don't think it should be happening alot. Matter o fact I figure if it happens it should be happening in the prayer closet rather than within the church.


 2012/1/25 18:47Profile

Joined: 2011/10/23
Posts: 1863


how do we explain great revivlests like weasly whitfield ,and johnathan edwards ,,,having people fall down at there preaching ,,,,,,,,in weaslys preaching more then 1500 were slaid in the spirit

paris reid head tells in his sermon ten shekls and a shirt about this penomina

edwards wrote extensivly about this experance
even his own wife was over come by the spirit ,,edwards said he wished he would experance this also

none of this nem were carasmatic

what are your thoughts

may i also copy some words from jonathen edwards regading the manfestations he was under the revivle in his day

 2012/1/25 18:58Profile

Joined: 2011/10/23
Posts: 1863


bodly manfestations and holy afections
by johnathan edwards

Another foundation-error of those who do not acknowledge the divinity of this work is, not taking the Holy Scriptures as whole, and in itself a sufficient rule to judge of such things by. They who have one certain consistent rule to judge by, are like to come to some clear determination; but they who have a dozen different rules, instead of justly and clearly determining, do but perplex and darken themselves and others. They who would learn the true measure of any thing, and will have many different measures to try it by, have a task that they will not accomplish.—Those of whom I am speaking will indeed make some use of Scripture, so far as they think it serves their turn, but do not make use of it alone as a rule sufficient by itself, but make as much and a great deal more use of other things, diverse and wide from it, by which to judge of this work. For,

1. Some make philosophy, instead of the Holy Scriptures, their rule of judging of this work; particularly the philosophical notions they entertain of the nature of the soul, its faculties and affections. Some are ready to say, “There is but little sober solid religion in this work; it is little else but flash and noise. Religion now all runs out into transports and high flights of the passions and affections.” In their philosophy, the affections of the soul are something diverse from the will, and not appertaining to the noblest part of the soul. They are ranked among the meanest principles that belong to men as partaking of animal nature, and what he has in common with the brute creation, rather than any thing whereby he is conformed to angels and pure spirits. And though they acknowledge that a good use may be made of the affections in religion, yet they suppose that the substantial part of religion does not consist in them, but that they are something adventitious and accidental in Christianity.

But these gentlemen, I cannot but think, labour under great mistakes, both in their philosophy and divinity. It is true; distinction must be made in the affections or passions. There is a great deal of difference in high and raised affections, which must be distinguished by the skill of the observer. Some are much more solid than others. There are many exercises of the affections that are very flashy, and little to be depended on; and oftentimes a great deal appertains to them, or rather is the effect of them, that has its seat in animal nature, and is very much owing to the constitution and frame of the body; and that which sometimes more especially obtains the name of passion, is nothing solid or substantial. But it is false philosophy to suppose this to be the case with all exercises of affection in the soul, or with all great and high affections; and false divinity to suppose that religious affections do not appertain to the substance and essence of Christianity. On the contrary, it seems to me that the very life and soul of all true religion consists in them.

I humbly conceive that the affections of the soul are not properly distinguished from the will, as though they were two faculties. All Acts of the affections are in some sense acts of the will, and all the acts of the will are acts of the affections. All Exercises of the will are, in some degree or other, exercises of the soul’s appetition or aversion; or which is the same thing, of its love or hatred. The soul wills one thing rather than another, or chooses one thing rather than another, no otherwise than as it loves one thing more than another; but love and hatred are affections of the soul. Therefore all acts of the will are truly acts of the affections; though the exercises of the will do not obtain the name of passions, unless the will either in its aversion or opposition, be exercised in a high degree, or in a vigorous and lively manner—All will allow that true virtue or holiness has its seat chiefly in the heart, rather than in the head. It therefore follows, from what has been said already, that it consists chiefly in holy affections. The things of religion take place in men’s hearts, no further than they are affected with them. The informing of the understanding is all vain, any farther than it affects the heart, or, which is the same thing, has influence on the affections.

Those gentlemen, who make light of these raised affections in religion, will doubtless allow that true religion and holiness, as it has its seat in the heart, is capable of very high degrees, and high exercises in the soul. For instance, they will probably allow, that the holiness of the heart or will is capable of being raised to a hundred times as great a degree of strength as it is in the most eminent saint on earth, or to be exerted in a hundred times so vigorous exercises of the heart; and yet be true religion or holiness still. Now therefore I would ask them, by what name they will call these high and vigorous exercises of the will or heart? Are they not high affections? What can they consist in, but in high acts of love; strong and vigorous exercises of benevolence and complacence; high, exalting, and admiring thoughts of God and his perfections; strong desires after God, &c.?—And now, what are we come to but high and raised affections? Yea, those very affections that before they objected against, as worthy of little regard?

All will allow that there is nothing but solid religion in heaven; but there, holiness is raised to an exceeding great height, to strong, high, exalted exercises of heart. Now, what other strong and high exercises, or of holiness as it has its seat in their hearts, can we devise for them, but holy affections, high degrees of actings of love to God, rejoicing in God, admiration of God, &c.?—Therefore these things in the saints and angels in heaven are not to be despised and cashiered by the name of great heats and transports of the passions.—And it will doubtless be yet further allowed, that the more eminent the saints are on earth, the stronger their grace, and the higher its exercises are, the more they are like the saints in heaven, i. e. (by what has been just now observed,) the more they have of high or raised affections in religion.

Though there are false affections in religion, and in some respects raised high; yet undoubtedly there are also true, holy, and solid affections; and the higher these are raised, the better. And, when they are raised to an exceeding great height, they are not to be suspected merely because of their degree, but on the contrary to be esteemed. Charity, or divine love, is in Scripture represented as the sum of all the religion of the heart; but this is only a holy affection. And therefore, in proportion as this is firmly fixed in the soul, and raised to a great height, the more eminent a person is in holiness. Divine love or charity is represented as the sum of all the religion of heaven, and that wherein mainly the religion of the church in its more perfect state on earth shall consist, when knowledge, and tongues, and prophesyings shall cease; and therefore the higher this holy affection is raised in the church of God, or in a gracious soul, the more excellent and perfect is the state of the church, or a particular soul.

If we take the Scriptures for our rule, then the greater and higher our exercises of love to God, delight and complacency in him, desires and longings after him, delight in his children, love to mankind, brokenness of heart, abhorrence of sin, and self-abhorrence for it; the more we have of the peace of God which passeth all understanding, and joy in the Holy Ghost, unspeakable and full of glory; the higher our admiring thoughts of God, exulting and glorying in him; so much the higher is Christ’s religion, or that virtue which he and his apostles taught, raised in the soul.

It is a stumbling to some, that religious affections should seem to be so powerful, or that they should be so violent, (as they express it,) in some persons. They are therefore ready to doubt whether it can be the Spirit of God; or, whether this vehemence be not rather a sign of 368 the operation of an evil spirit. But why should such a doubt arise? What is represented in Scripture as more powerful in its effects than the Spirit of God? Which is therefore called “the power of the Highest,” Luke i. 35. and its saving effect in the soul is called “the power of godliness.” So we read of the “demonstration of the Spirit and of power,” 1 Cor. ii. 4. And it is said to operate in the minds of men with the “exceeding greatness of divine power,” and “according to the working of God’s mighty power,” Eph. i. 19. So we read of “the effectual working of his power, ” Eph. iii. 7“. “the power that worketh in Christians, ” Eph. iii. 20. the glorious power of God in the operations of the Spirit, Col. i. 11. In 2 Tim. i. 7. the Spirit of God is called 2 Tim. i. 7. “the Spirit of power, and of love, and of a sound mind.”—So the Spirit is represented by a mighty wind, and by fire, things most powerful in their operation. Many are guilty of not taking the Holy Scriptures as a sufficient and whole rule, whereby to judge of this work. They judge by those things which the Scripture does not give as any signs or marks whereby to judge one way or the other, viz. the effects that religious exercises and affections of mind have upon the body. Scripture-rules respect the state of the mind, moral conduct, and voluntary behaviour, and not the physical state of the body. The design of the Scripture is to teach us divinity, and not physic and anatomy. Ministers are made the watchmen of men’s souls, and not their bodies; and therefore the great rule which God has committed into their hands, is to make them divines, and not physicians.—Christ knew what instructions and rules his church would stand in need of, better than we do; and, if he had seen it needful in order to the church’s safety, he doubtless would have given to ministers rules for judging of bodily effects. He would have told them how the pulse should beat under such and such religious exercises of mind; when men should look pale, and when they should shed tears; when they should tremble, and whether or no they should ever be put into convulsions. He probably would have put some book into their hands, that should have tended to make them excellent anatomists and physicians. But he has not done it, because he did not see it to be needful.—He judged, that if ministers thoroughly did their duty as watchmen and overseers of the state and frame of men’s souls, and of their voluntary conduct, according to the rules he had given, his church would be well provided for as to its safety in these matters. And therefore those ministers of Christ, and overseers of souls, who are full of concern about the involuntary motions of the fluids and solids of men’s bodies, and who from thence are full of doubts and suspicions of the cause—when nothing appears but that the state and frame of their minds, and their voluntary behaviour, is good, and agreeable to God’s word—go out of the place that Christ has set them in, and leave their proper business, as much as if they should undertake to tell who are under the influence of the Spirit by their looks, or their gait. I cannot see which way we are in danger, or how the devil is like to get any notable advantage against us, if we do but thoroughly do our duty with respect to those two things, viz. the state of persons’ minds, and their moral conduct; seeing to it that they be maintained in an agreeableness to the rules that Christ has given us. If things are but kept right in these respects, our fears and suspicions arising from extraordinary bodily effects seem wholly groundless. The most specious thing alleged against these extraordinary effects on the body, is, That the body is impaired, and that it is hard to think that God, in the merciful influences of his Spirit on men, would their bodies, and impair their health.

But if it were in multiplied instances (which I do not suppose it is) that persons received a lasting wound to their health by extraordinary religious impressions made upon their minds, yet it is too much for us to determine that God shall never bring an outward calamity, in bestowing a vastly greater spiritual and eternal good. Jacob in doing his duty in wrestling with God for the blessing, and even at the same time that he received the blessing from God, suffered a great outward calamity from his hand. God gave him the blessing, but sent him away halting on his thigh, and he went lame all his life after. And yet this is not mentioned as if it were any diminution of the great mercy of God to him, when God blessed him, and he received his name Israel, because as a prince he had power with God, and had prevailed.

But, say some, The operations of the Spirit of God are of a benign nature; nothing is of a more kind influence on human nature than the merciful breathings of God’s own Spirit. But it has been generally supposed and allowed in the church of God, till now, that there is such a thing as being sick of love to Christ, or having the bodily strength weakened by strong and vigorous exercises of love to him. And however kind to human nature the influences of the Spirit of God are, yet nobody doubts but that divine and eternal things, as they may be discovered, would overpower the nature of man in its present weak state; and that therefore the body, in its weakness, is not fitted for the views, and pleasures, and employments of heaven. Were God to discover but a little of that which is seen by saints and angels in heaven, our frail natures would sink under it. Let us rationally consider what we profess to believe of the infinite greatness of divine wrath, divine glory, the divine infinite love and grace in Jesus Christ, and the infinite importance of eternal things; and then how reasonable it is to suppose, that if God a little withdraw the veil, to let light into the soul—and give a view of the great things of another world in their transcendent and infinite greatness—that human nature, which is as the grass, a shaking leaf, a weak withering flower, should totter under such a discovery! Such a bubble is too weak to bear a weight so vast. Alas! What is man that he should support himself under a view of the awful wrath or infinite glory and love of jehovah! No wonder therefore that it is said, Exodus xxi. 20 “No man can see me and live;” and, 1 Corinthians xv. 50. “Flesh and blood cannot inherit the kingdom of God.” That external glory and majesty of Christ which Daniel saw, when “there remained no strength in him, and his comeliness was turned in him into corruption,” Dan. x. 6-8. and which the apostle John saw, when he fell at his feet as dead; was but a shadow of that spiritual majesty of Christ which will be manifested in the souls of the saints in another world, and which is sometimes, in a degree, manifested to the soul in this world. And if beholding the image of this glory did so overpower human nature, is it unreasonable to suppose that a sight of the spiritual glory itself should have as powerful an effect? The prophet Habakkuk, speaking of the awful manifestations God made of his majesty and wrath, at the Red sea, and in the wilderness, and at mount Sinai, where he gave the law; and of the merciful influence and strong impression God caused it to have upon him, to the end that he might be saved from that wrath, and rest in the day of trouble; says, Hab. iii. 16. “When I heard, my belly trembled, my lips quivered at the voice, rottenness entered into my bones. I trembled in myself that I might rest in the day of trouble.”. This is an effect similar to what the discovery of the same majesty and wrath has had upon many in these days; and to the same purposes, viz. to give them rest in the day of trouble, and save them from that wrath. The psalmist also speaks of such an effect as I have often on persons under religious affections of late, Psal. cxix. 131.

God is pleased sometimes, in dealing forth spiritual blessings to his people, in some respects to exceed the capacity of the vessel in its present scantiness; so that he not only fills it, but makes their cup to run over; Psal. xxiii. 5.) and pours out a blessing, sometimes, in such manner and measure that there is not room enough to receive it. (Mal. iii. 10.) He gives them riches more than they can carry away; as he did to Jehoshaphat and his people in a time of great favour, by the word of his prophet Jahaziel in answer to earnest prayer, when the people blessed the Lord in the valley of Berachah, 2 Chron. xx. 25, 26. It has been with the disciples of Christ, for a long season, a time of great emptiness on spiritual accounts. They have gone hungry, and having been toiling in vain, during a dark night with the church of God; as it was with the disciples of old, when they had toiled all night for something to eat, and caught nothing, Luke v. 5. And John xxi. 3. But now, the morning being come, Jesus appears to his disciples, and 369 takes a compassionate notice of their wants, and says to them, Children, have ye any meat? And gives some of them such abundance of food, that they are not able to draw their net; yea, so that their vessel is overloaded, and begins to sink; as it was with the disciples of old, Luke v. 6,7. and John xxi. 6.

We cannot determine that God never shall give any person so much of a discovery of himself, not only as to weaken their bodies, but to take away their lives. It is supposed by very learned and judicious divines, that Moses’ life was taken away after this manner; and this has also been supposed to be the case with some other saints. Yea, I do not see any solid sure grounds any have to determine, that God shall never make strong impressions on the mind by his Spirit, that shall be an occasion of so impairing the frame of the body, that persons shall be deprived of the use of reason. As I said before, it is too much for us to determine that God will not bring an outward calamity in bestowing spiritual and eternal blessings; so it is too much for us to determine how great an outward calamity he will bring. If God gives a great increase of discoveries of himself, and of love to him, the benefit is infinitely greater than the calamity, thought the life should presently after be taken away; yea, though the soul should lie for years in a deep sleep, and then be taken to heaven: or, which is much the same thing, if it be deprived of the use of its faculties, and be as inactive and unserviceable, as if it lay in a deep sleep for some years, and then should pass into glory. We cannot determine how great a calamity distraction is, considered with all its consequences; and all that might have been consequent if the distraction had not happened; nor indeed whether, thus considered, it be any calamity at all, or whether it be not a mercy, by preventing some great sin, &c. It is a great fault in us to limit a sovereign all-wise God, whose judgements are a great deep, and his ways past finding out, where he has not limited himself, and in things concerning which he has not told us what his way shall be. It is remarkable, considering in what multitudes of instances, and to how great a degree, the frame of the body has been overpowered of late, that persons’ lives have, notwithstanding, been preserved. The instances of those who have been deprived of reason, have been very few, and those, perhaps all of them, persons under the peculiar disadvantage of a weak, vaporous habit of body. A merciful and careful divine hand is very manifest in it that the ship, though in so many instances it has begun to sink, yet has been upheld, and has not totally sunk. The instances of such as have been deprived of reason are so few, that certainly they are not enough to cause alarm, as though this work was like to be of baneful influence; unless we are disposed to gather up all that we can to darken it, and set it forth in frightful colours.

There is one particular kind of exercise by which many have been overpowered, that has been especially stumbling to some: and that is, their deep distress for the souls of others. I am sorry that any put us to the trouble of defending such a thing as this. It seems like mere trifling in so plain a case, to enter into a particular debate, in order to determine whether there be any thing in the greatness and importance of the case that will bear a proportion to the greatness of the concern manifested. Men may be allowed, from no higher a principle than common humanity, to be very deeply concerned, and greatly exercised in mind, at seeing others in great danger of, or being burnt up in a house on fire. And it will be allowed to be equally reasonable, if they saw them in danger of a calamity ten times greater, to be still much more concerned; and so much more still, if the calamity was still vastly greater. Why then should it be thought unreasonable, and looked on with a suspicious eye, as if it must come from some bad cause, when persons are extremely concerned at seeing others in a very great danger of suffering the fierceness and wrath of almighty God to all eternity? Besides, it will doubtless be allowed that those who have great degrees of the Spirit of God, which is a Spirit of love, may well be supposed to have vastly more love and compassion to their fellow-creatures, than those who are influenced only by common humanity. Why should it be thought strange that those who are full of the Spirit of Christ should be proportionally, in their love to souls, like to Christ? He had so strong a love and concern for them, as to be willing to drink the dregs of the cup of God’s fury; and, at the same time that he offered up his blood for souls, he offered up also, as their high priest, strong crying and tears, with an extreme agony, wherein the soul of Christ was as it were in travail for the souls of the elect; and therefore, in saving them, he is said to see of the travail of his soul. As such a spirit of love and concern for souls was the spirit of Christ, so it is that of the church. Therefore the church, in desiring and seeking that Christ might be brought forth in the souls of men, is represented, Rev. xii. as a “woman crying, travailing in birth, and pained to be delivered.” The spirit of those who have been in distress for the souls of others, so far as I can discern, seems not to be different from that of the apostle, who travailed for souls, and was ready to wish himself accursed from Christ, for others; and that of the psalmist, Psal. cxix. 53. “Horror hath taken hold upon me, because of the wicked that forsake thy law.” and Psal. cxix 136. “Rivers of waters run down mine eyes, because they keep not thy law.” And that of the prophet Jeremiah, Jer. iv. 19. “My bowels! My bowels! I am pained at my very heart! My heart maketh a noise in me! I cannot hold my peace! Because thou hast heard, O my soul, the sound of the trumpet, the alarm of war!” And so chap. ix. 1. and xiii 17. xiv. 17. and Isa. xvii. 4. We read of Mordecai, when he saw his people in danger of being destroyed with a temporal destruction, that “he rent his clothes, and put on sackcloth with ashes, and went out in the midst of the city, and cried with a loud and bitter cry.” And why then should persons be thought to be distracted, when they cannot forbear crying out, at the consideration of the misery of those who are going to eternal destruction.

III. Another thing that some make their rule to judge of this work by, instead of the Holy Scriptures, is history, or former observation. Herein they err two ways:

First, If there be any thing extraordinary in the circumstances of this work, which was not observed in former times, theirs is a rule to reject this work which God has not given them, and they limit God, where he has not limited himself. And this is especially unreasonable in this case: for whosoever has well weighed the wonderful and mysterious methods of divine wisdom in carrying on the work of redemption, from the first promise of the seed of woman to this time—may easily observe that it has all along been God’s manner to open new scenes, and to bring forth to view things new and wonderful—such as eye had not seen, nor ear heard, nor entered into the heart of man or angels—to the astonishment of heaven and earth, not only in the revelations he makes of his mind and will, but also in the works of his hands. As the old creation was carried on through six days, and appeared all complete, settled in a state of rest, on the seventh; so the new creation, which is immensely the greatest and most glorious work, is carried on in a gradual progress, from the fall of man, to the consummation of all things. And as in the progress of the old creation, there were still new things accomplished; new wonders every day in the sight of the angels, the spectators of that work—while those morning-stars sang together, new scenes were opened, till the whole was finished—so it is in the progress of the new creation. So that that promise, Isa. lxiv. 4. “For since the beginning of the world, men have not heard, nor perceived by the ear, neither hath the eye seen, O God, besides thee, what he hath prepared for him that waiteth for him.” Though it had a glorious fulfillment in the days of Christ and his apostles, as the words are applied, 1 Cor. ii. 9. yet it always remains to be fulfilled, in things that are yet behind, till the new creation is finished, at Christ’s delivering up the kingdom to the Father. And we live in those latter days, wherein we may be especially warranted to expect that things will be accomplished, concerning which it will be said, Who hath heard such a thing? Who hath seen such things?

Besides, those things in this work, which have been chiefly complained of as new, are not so new as has been generally imagined. Though they have been much 370 more frequently lately, in proportion to the uncommon degree, extent, and swiftness, and other extraordinary circumstances, of the work, yet they are not new in their kind; but are of the same nature as have been found, and well approved of, in the church of God before, from time to time.—We have a remarkable instance in Mr. Bolton, that noted minister of the church of England, who after being awakened by the preaching of the famous Mr. Perkins, minister of Christ in the university of Cambridge, was the subject of such terrors as threw him to the ground, and caused him to roar with anguish. The pangs of the new birth in him were such, that he lay pale and without sense, like one dead; as we have an account in the fulfillment of the Scripture, the 5th edition, p. 103, 104. We have an account in the same page of another, whose comforts under the sun-shine of God’s presence were so great, that he could not forbear crying out in a transport, and expressing in exclamations the great sense he had of forgiving mercy and his assurance of God’s love. And we have a remarkable instance, in the life of Mr. George Trosse, written by himself, (who, of a notoriously vicious profligate liver, became an eminent saint and minister of the gospel,) of terrors occasioned by awakenings of conscience, so overpowering the body, as to deprive him, for some time, of the use of reason.

Yea, such extraordinary external effects of inward impressions have not been found merely in here and there a single person, but there have been times wherein many have been thus affected, in some particular parts of the church of God; and such effects have appeared in congregations, in many at once. So it was in the year 1625, in the west of Scotland, on a time of great outpouring of the Spirit of God. It was then a frequent thing for many to be so extraordinarily seized with terror in hearing the word, by the Spirit of God convincing them of sin, that they fell down, and were carried out of the church, and they afterwards proved most solid and lively Christians; as the author of the Fulfilling of the Scripture informs us, p. 185. The same author in the preceding page, informs of many in France that were so wonderfully affected with the preaching of the gospel, in the time of those famous divines Farel and Viret, that for a time they could not follow their secular business: and, p. 186. of many in Ireland, in a time of great outpouring of the Spirit there, in the year 1628, that were so filled with divine comforts, and a sense of God, that they made but little use of either meat, drink, or sleep; and professed that they did not feel the need thereof. The same author gives a similar account of Mrs. Katharine Brettergh, of Lancashire, in England, (p. 391, 392.) After great distress, which very much affected her body, God did so break in upon her mind with light and discoveries of himself, that she was forced to burst out, crying, “O the joys, the joys, the joys that I feel in my soul! O they be wonderful, they be wonderful! The place where I now am is sweet and pleasant! How comfortable is the sweetness I feel, that delights my soul! The taste is precious; do you not feel it? Oh so sweet as it is!” And at other times, “O my sweet Saviour, shall I be one with thee, as thou art one with the Father? And dost thou so love me that am but dust, to make me partaker of glory with Christ? O how wonderful is thy love! And O that my tongue and heart were able to sound forth they praises as I ought!” At another time she burst forth thus; “Yea, Lord, I feel thy mercy, and I am assured of thy love! And so certain am I thereof, as thou art that God of truth; even so certainly do I know myself to be thine, O Lord my God; and this my soul knoweth right well!” Which last words she again doubled. To a grave minister, one Mr. Harrison, then with her, she said, “My soul hath been compassed with the terrors of death, the sorrows of hell were upon me, and a wilderness of woe was in me; but blessed, blessed, blessed be the Lord my God! He hath brought me to a place of rest, even to the sweet running waters of life. The way I now go in is a sweet and easy way, strewed with flowers; he hath brought me into a place more sweet than the Garden of Eden, O the joy, the joy, the delights and joy that I feel! O how wonderful!”

Great outcries under awakenings were more frequently heard of in former times in the country than they have been of late, as some aged persons now living do testify: particularly I think fit here to insert a testimony of my honoured father, of what he remembers formerly to have heard.—“I well remember that one Mr. Alexander Allen, a Scots gentleman of good credit, that dwelt formerly in this town, showed me a letter that came from Scotland, that gave an account of a sermon preached in the city of Edinburgh (as I remember) in the time of the sitting of the general assembly of divines in that kingdom, that so affected the people, that there was a great and loud cry made throughout the assembly. I have also been credibly informed, and how often I cannot now say, that it was a common thing, when the famous Mr. John Rogers of Dedham, in England, was preaching, for some of his hearers to cry out; and, by what I have heard, I conclude that it was usual for many that heard that very awakening and rousing preacher of God’s word, to make a great cry in the congregation.


sorry that the artical was so long

brothers dont get me wrong ,im sickend to the core with tears at was is happing in the churches today ,,regaring the unholy demonic slaing in the spirit

but i wont thrown the baby out with the bath water
or should i say the bride out with the buble bath

im open to a real experance decribed by john edwards

what are you thoughts

 2012/1/25 19:09Profile

Joined: 2008/10/30
Posts: 2042

 Re: J.E.

Jonathan Edwards would denounce both the theology and the manifestations of this present "slain in the spirit" movement,and would not give anyone any reason to believe the Holy Spirit of the One True and Living God is responsible, or that such activity is to be attributed to Him(the Spirit of Truth).

John 15:26 But when the Comforter is come, whom I will send to you from the Father, even the Spirit of truth, who proceedeth from the Father, he will testify concerning me. Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and will be in you. John 14:17 But, when he, the Spirit of truth is come, he will guide you into all the truth: for he will not speak from himself; but whatever he shall hear, that will he speak: and he will show you things to come. John 16:13

 2012/1/25 19:50Profile

Joined: 2010/4/19
Posts: 447

 Re: Being Slain in the Spirit by Bill Niland

I'd have to agree with the folks who have commented on this, I would err that it's fleshly rather than the jump to conclusions about demon possession based on some Hindu occultism trash.

Why would I do that? Well, because of what Jesus said:

Which of you, if your son asks for bread, will give him a stone? Or if he asks for a fish, will give him a snake? If you, then, though you are evil, know how to give good gifts to your children, how much more will your Father in heaven give good gifts to those who ask him! -Matthew 7:9-11

Someone comes forward for prayer (like deliverance from anger, as was already mentioned) and the Lord gives him a snake(demon)? I'm sorry that is not how my Lord would do things.

I honestly can't see the Lord on the throne saying "Hey, Jesus, do you see that guy over there at the Assembly of God in Yourtown, USA? He's there asking for deliverance from anger, send him a demon, he should have known better..."

Does that even remotely sound like something that a loving Father would do?

Does it happen where people manifest demons, oh yeah! But the sad part of this is people honestly don't have a revelation on the difference. Satan will bring people in to discredit EVERY move of God, read Acts 16:16-18

Once when we were going to the place of prayer, we were met by a female slave who had a spirit by which she predicted the future. She earned a great deal of money for her owners by fortune-telling. She followed Paul and the rest of us, shouting, “These men are servants of the Most High God, who are telling you the way to be saved.” She kept this up for many days. Finally Paul became so annoyed that he turned around and said to the spirit, “In the name of Jesus Christ I command you to come out of her!” At that moment the spirit left her.

Personally, I believe it took Paul awhile to figure out what the motivation was in this whole incident (in Brainerd's diaries he does the same thing), and then when he recognized that it was the devil trying to discredit the work he cast the demon out. In good faith I can't imagine that Paul would let some kooky demon possessed lady follow him around while at the same time having a full revelation that the woman was possessed.

Look at what the woman was shouting:

“These men are servants of the Most High God, who are telling you the way to be saved.”

That's a good thing, and truthful thing isn't it? Well no...

Sadly, the incidents that I've personally witnessed have been almost identical to this one. Both of them were woman screaming at the top of their lungs bringing disgrace to what the Lord was trying to do there, both times the ushers looked at the people and didn't recognize what was happening. I'm not judging them, I'm just telling you what I witnessed.

To be sure this is what killed the Toronto revival, no one had the wisdom to cast the spirits out of the people barking like dogs. Most revivals start out as moves of God but then after the devil brings in demon possessed folks to discredit the work it causes division and 'good bye revival'. David Brainerd is a good example of watching out for people getting overly emotional, I say OVERLY very specifically here because he watched and prayed about it according to his diary, constantly. I also say 'overly' because the Lord genuinely touches people's emotions and I would hate to discern incorrectly and be a stumbling block to a person for the rest of their lives, that would break my heart.

Whoever wrote this article couldn't care less about the fine line that has to be walked in this respect, he's more concerned about 'being right' than understanding the consequences of getting it wrong (the possibility that you are 'casting out' and rebuking a person who is genuinely being touched by God thus offending them for the rest of their life). Jesus said that 'it would be better to have a millstone around your neck and be cast into the sea than cause a person to stumble'.

When the Lord says you wold essentially be better off KILLING YOURSELF than being a stumbling block it's a VERY strong statement, in fact one of the strongest that I can think of Him making.

There are good churches that I don't go to anymore because there is one or two people that have to pray louder than the whole congregation causing me to not be able to concentrate enough to get in the Lord's presence (it's that loud). I can imagine if I'm having a hard time then I know others are, personally I think it's demonically motivated, just my opinion. The Lord isn't deaf, He hears my thoughts, I don't have to yell and scream all the time to get His attention (although there is a time for shouting!). If He hears an idle word how much more does He hear a whispered or spoken prayer offered up in prayer? He's AWESOME IN POWER!!

I've read countless times where saints like Whitfield, Wesley left a mass of people crying on the ground when they were done preaching. I'm not going to get into the falling forward and backward debate, to me it's a foolish one.

We all know the false folks and I won't go into them here.

Two-cents added :-)

 2012/1/25 21:36Profile

Joined: 2008/10/25
Posts: 3407
This world is not my home anymore.

 Re: Being Slain in the Spirit by Bill Niland

EverestoSama wrote:
Thanks for posting this. Sadly some/many will still defend this based on experience and emotion instead of the on the Word, but it needs to be said none the less.

Just because the Bible is silent on an issue doesn’t automatically make it demonic.

learjet wrote:
Satan will bring people in to discredit EVERY move of God

One thing to remember is that satan doesn’t waste time imitating something fake but he will mess with the real.

deadn wrote:
I figure that if it doesn't produce good stuff than throw it out.

How do you figure that it doesn’t produce “good stuff?”

deadn wrote:
Matter o fact I figure if it happens it should be happening in the prayer closet rather than within the church.

Who says it hasn’t happened in a person’s prayer closet?! I’m a witness, it has!

God bless,


 2012/1/25 22:28Profile

Joined: 2010/5/17
Posts: 1175


Just because the Bible is silent on an issue doesn’t automatically make it demonic.

What about Paul's admonition in 1 Cor 4:6 not to exceed what is written?

 2012/1/26 1:46Profile

Joined: 2005/3/31
Posts: 419
Son Of Thunder i come from a land down under, due south at the bottom of your work globes


Of a truth, people are gullible because they seek "experiences" in god!
And because a minister or a pastor introduces it or brings it into the house of god - that suppossed to somehow "sanction it" and "sanctify it"
As holy. Experiencial christianity is one of the reasons - if not the main reason for seeking out this modern - day church phenomena.

The bible says to prove all things...
Hold on to it ...if its good !!
Approve things ...that are excellent.
And this ...god is not the originator of confusion.

Brothers and sisters those are some good starting points in making your own spiritual diagnosis, and in reaching your own conclusions, to determine wether it is good or bad.

And Because "slain" is primarily a manifestion and a spiritual phenomena - and not so much (doctrinal). It can get a bit tricky (no pun intended)

And notice the one common denominator of them that have had the slain encounter? the experiences are usually all "subjective" ones. Meaning - we are relying on the people who have had the experiences to determine wether it is for us or not.. Or wether we judge it to be of god or not. As i said It gets tricky.

Always remember we should compare apples with apples when we mak these determinations. We thus compare spiritual things with spiritual things.

I try to live by that spiritual motto...and principal.

Satan comes as an angel of light to decieve.

He never blows a alert you of his manouvers.
Or to announce he is coming. (seldom)
He is way smarter than that !!!

I am all for legitimate encounters and experiences in the lord - dont get me wrong saints. However call to remembrance how easy it is to get it horribly wrong when the samiritans in acts chapter eight thought what they were witnessing day in and day out... was the great power of god. When in effect (truth be known) it was sorcery & bewitchment. Furthermore simon was deemed by almost the entire community to be a great man-of-god. Mmm (amazing) beguilement taking place there - and all in the name and form of religion. Completing going unoticed and under the radar - until the whistle blower philip. Mmm amazing though that virtually no one cottoned on - as to what was really going on. hey??

Bro Stephen

 2012/1/26 1:57Profile

Joined: 2008/10/25
Posts: 3407
This world is not my home anymore.

 Re: Being Slain in the Spirit by Bill Niland

First off, I find it a tad bit ironic that the man (I'm talking about you John), who posted this crazy article has cried for MONTHS for help from all his demons to suddenly draw the line at being slain in the Spirit.

My response about being slain in the Spirit is that it isn’t being “knocked out” or losing consciousness and therefore, not knowing what’s going on around you. In John 20.22, it doesn’t directly state that the disciples did fall down after Jesus breathed on them and it doesn’t state they didn’t either. It also says in John 21.25 that of all the things that Jesus did that the world itself couldn’t contain the books should be all be written down. Knowing that, how can most of you even take the sides that you take on SI?

I see a dangerous precedence (as usual between the two camps on SI), that lumps everyone together by saying that if anyone is slain in the Spirit they are “seeking” emotional experiences. I daresay if you’ve ever shed a tear because you’ve felt the presence of the Lord, then you too sought an emotional experience.

As for 1 Cor 4.6, they didn’t even have the Bible as we have come to know it today, so what is Paul talking about here?

And I realize that most of you are context-only people and we will never see eye-to-eye on this. This is my last post on this because this is like every other topic on SI, tongues, women preaching, this disagreement could on literally forever.

God bless you all,


 2012/1/26 8:45Profile

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