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Jb@h Ij@ Ic@ I"a@h I*i@ I I+y@ I IaE1 J,q @ I I*a@ I I'a@ I I-a@ I I&a@ I I&y @ I I(a@ I I'y @ I I!b@ $ I#i@h I$i@h I&y@h I#i@h I)a@h Ij@h Ic@ I!a@h I#a@ I I+a@ I Ib@z I&q@h I)i@h I$i@h I#y @h I&a@h I(i@h I%q @h Ib@hJ Ic@ I#a@h I)y @ I I&a@ I I'a@ I I/y@ I I(a@ I I+y @ I Ib@ I#a@h I$y @h I#i@h I$i@h I&i@h J+i@h J'a@h J b@he Jb@ Jc@ J$a@h J'a@ J J*q @ J J)a@ J J(a@ I I(y @ I I j@o Ib@ Jc@ J'i@h J*q@ J J+a@ J J-a@ J JaE@ I)i@ J J'q @ J J)a@ J Jj@ J#i@h J%i@h J&a@h J$a@h J&i@h J(i@h Jj@hb Jb@ Jj@ Jc@ J#a@h J'a@ J J,a@ J J$a@ J J*a@ J J*a@ J J%q @ J J+j@  Jc@ J!q @h J)a@ J J'a@ J Jb@ J!a@h J%i@h J&a@h J$q @h J'i@h Jj@h Jc@ J#a@h J$a@ J J'a@ J J(i@ J J*i@ J J(a@ J J b@8 J%a@h J#i@h J#i@h J$a@h J%q@h J(a@h J$i@h J&q@h J"i @h Jb@h JE I@ I Todayin my opinionthe  Evangelical Church faces one  of its most bloody internal battles. A great division threatens to occur between the Pentecostals/Charismatics and the Fundamentalists. My new book, Heresy Hunters: Character Assassination Within the Church, is a call for peace and tolerance. In it I say: In my opinion, an alarming error is sweeping the Church. Heresy hunters first identify those they believe are not worthy to minister and then mount public relations campaigns to remove the unworthy ministers. I believe this is both unbiblical and ungodly. In my book I plead with ministers of the Gospel not to become heresy hunters. I explain my fear that too many are willing to excommunicate those among us who are not heretics, but merely different. THE TRAGEDY OF FALSE ACCUSATION Its a tragedy to call something heresy, when it isnt heresy. Its tragic because it quenches the Spirit and it hinders the work of God. Gamaliel, a noted Jewish rabbi, is remembered for his sage advice when the Sanhedrin considered murdering the apostles for preaching in the streets of Jerusalem. Gamaliel counseled to let them go: Leave these men alone! Let them go! For if their purpose or activity is of human origin, it will fail. But if it is from God, you will not be able to stop these men; you will only find yourselves fighting against God. (Acts 5:38-39) The Body of Christ is sometimes no more able to discern the fresh wind of the Spirit than the Jewish Sanhedrin was. Today we are too quick to judge and condemn new moves of God. I saw that during the Charismatic Renewal. When I was born again in 1974, I watched the Church struggle to contain, then accommodate the Charismatic outpouring. But too often many charismatic leaders were excommunicated from their sleepy denominations which couldnt tolerate the new, powerful spiritual shaking. The Charismatic debate is not overwe only thought it was! Regardless of your personal feelings about Pentecostalism, Im sure you want to be careful not to call unclean what God has called clean. (See Acts 11.9-16) Today a very vocal minority of the Body of Christ is attempting to excommunicate the so-called Faith Teachers, men and women like Kenneth Copeland and Marylin Hickey, and Benny Hinn. We must be very careful that in our zeal for doctrinal puritywe do not destroy legitimate brothers and sisters in Christ. It has never been easy to separate wheat from tareshence the Bibles warning against it. (Matthew 13.25-30) In our care, we need consensus. We need the kind of consensus we have Mormonism, for example. For more than 100 years the best Bible-believing Christian pastors, teachers, and theologians have been unanimously agreed that Mormonism stands outside Christianity; that it is a false non-Christian religious system. We do not have that kind of consensus where the Faith Teachers are concerned. History teaches us that the Church needs to be in agreement when we anathematize people. That is the point of the great councils which met in the early centuries BC to declare sound doctrine and to excommunicate heretics. If we cast people out of the Church prematurely, we ourselves may be the real heretics, because we divide the Church. If the Faith Teachers (and others who are deemed undesirable by the Heresy Hunters) are not genuine heretics, but merely novel, unusual, or otherwise flawed, we dare not throw them away. If we start that process then no pastor or teacher is safe, because every one of us is flawed. All of us are sinnerseven the best of our leaders. There is none righteous, no not one (Rom. 3.10) Every move of God has been characterized by fiery, unusual, and often (in the opinion of some) offensive manifestations: The Jews couldnt abide the new Christians position of liberty from the Law of Moses; the established Church in the Middle Ages couldnt accept the Reformers view that man was saved by faith alone, outside the structure of the visible Church; the detractors of John Wesley accused him of teaching enthusiasm. Likewise, during the Great Awakening in America, Jonathan Edwards and the British Evangelist George Whitefield were considered by instruments of God. THE GREAT AWAKENING Turn the clock back to 1734. Something marvelous happened in . One of the greatest outpourings of God ever to bless this continent sprung up under the preaching of a young pastor in Northampton, Massachusetts in 1734. Jonathan Edwards is credited with beginning the revival which would sweep throughout the entire nation. What Edwards began, the British preacher, George Whitefield, who came to America in 1739, fanned into a flame of revival that spread the length of the Eastern Seaboard. Besides adding an unprecedented number of new Christians to the Church, the Great Awakening is credited with: Stemming the tide of Enlightenment Rationalism. Stimulating missions to the American Indians. Producing vibrant seminaries.. Increasing religious toleration. Binding the American colonies together so they could resist the intolerable British rule. In spite of all that, much of the established Church rejected the Great Awakening! They said the revival was too emotional to be from God. Only the devil, they argued, could produce a work so filled with spiritual excesses. And, it is true, there was emotionalism. Weeping, sighs, sobs, visions, and fainting spells overtook the seekers after salvation. And preachers, too, were overly-zealous; James Davenport, for example, harangued his listeners for twenty-four hours straightthen collapsed. The Church was divided over the Great Awakening. Those who opposed the revival were called the Old Lights; those who welcomed it were the New Lights. The leader of the Old Lights was Charles Old Brick Chauncy, pastor of Bostons First Church. He denounced the revival as religious frenzy and likened it to antinomianism (lawlessness), popery, communism, and infidelity. EDWARDS RESPONSE Jonathan Edwards steadfastly defended the revival as a legitimate work of God. Time has proved Edwards was correct. The Great Awakening stands in Evangelical history as an unprecedented outpouring of God. At the height of the controversy Edwards went to Yale College to address the graduating class of 1741. That address, entitled, The Distinguishing Marks of a Work of the Spirit of God, attempted to outline what were, and what were not, legitimate ways to judge whether religious activities were from God. There is much in that sermon for us today. Following is a summary of it. DISTINGUISHING MARKS OF A WORK OF THE SPIRIT OF GOD William Cooper penned the introduction to the published version of Edwards sermon. Cooper was perplexed as to how those who detracted from the work could think it might be from any other source than God. In attempting to explain the actions of those who opposed the revival he suggested four possible motivations: 1. They may not have been correctly informed on the subject. 2. They may have been offended because they have not experienced anything like such a work in themselves. 3. The work may have been distasteful to them because it supported theology they didnt supporttheology which they were prejudiced against. 4. Some may have disliked the work because they themselves hadnt been used by God to bring it about. Edwards took as his text for his sermon the fourth chapter of the First Epistle of John: Beloved, believe not every spirit, but try the spirits whether they are of God; because many false prophets are gone out into the world. (I John 4.1) He was convinced that chapter provided ample information to determine the source of a purported move of God. He thought there were true, certain, and distinguishing evidences of a work of the Spirit of God, by which we could judge any religious operation we should encounter. He listed five sure marks for judging a move of God. He also dealt with nine criticisms opponents of the revival brought against it. THE CRITICISMS Edwards first dealt with the nine criticisms of the revival. Edwards thought the nine criticisms were worthless because they could not prove conclusively, one way or another, whether the spiritual manifestations in the Great Awakening were occasioned by the world, the flesh, the devilor God Himself. All of the nine negative arguments were aimed at the bizarre manifestations which attended the revival. THE NINE CRITICISMS Criticism One: Edwards argued that the fact that a manifestation is new, unusual, or extraordinary is no sign that it is not from God. Edwards wisely counseled the Old Lights, We ought not to limit God where he has not limited himself. Criticism Two: A work of God, Edwards said: Is not to be judged by any affects on the bodies of men; such as tears, trembling, groans, loud outcries, agonies of body, or the failing of bodily strength. He noted that the Queen of Sheba fainted (I Kings 10.5) at the wisdom and glory of Solomon and wondered why it would be inappropriate for the Church to faint when it comes to see the glory of Christ. He also remembered that the Philippian jailer fainted with fright when he saw Paul and Silas standing outside the jail. (Acts 16.29-30) Criticism Three: Edwards said a move of God is not invalidated by the fact that: It occasions a great ado, and a great deal of noise about religion. In fact, he says, that the matters of religion are so important, of such vast and infinite concern, that is amazing people are not more agitated that they are by religious considerations. Criticism Four: Edwards said the fact that the imaginations of the people affected by God are greatly stirred up is no proof God isnt in the event. Just because people are stirred in their imaginations, he said, doesnt prove they have nothing else. Criticism Five: One of the arguments the detractors used was that people were getting saved by watching those around them get saved. In other words, they said that people were not reacting to the preaching of the Word of God, but rather simply imitating they emotional responses of others in the meeting. Edwards said the fact that people react to the manifestation of God in others is no sign they are not truly reacting to God. Coming to an understanding about God by watching the effects of the Holy Spirit on someone else is as legitimate as reacting to a reasoned sermon, Edwards said. Criticism Six: The fact that many involved in a revival are guilty of great imprudences and irregularities in their conduct is no sign God is not in the revival. Edwards said we must understand that truly pious men may have a great deal of remaining blindness and corruption within them. Though that is unfortunate, it does not prove that what they preached was wrong. Criticism Seven: Even if some delusions of Satan are mixed with the work, Edwards said, that still did not prove the work itself was not from God. It was to be expected, he said, that some leaders of the revival would fall into satanic traps. Edwards said the Redeemed continue to have sin mixed with holiness in their lives. Criticism Eight: Even if some the leaders of the revival fall away into gross errors or scandalous practices, Edwards declared, it is no argument that the work in general is not the work of the Spirit of God: If we look into church history, we shall find no instance of great revival of religion, but that it has been attended with many such thingsTherefore the Devils sowing such tares is no proof that a true work of the Spirit of God is not gloriously carried on. Criticism Nine: One of the greatest charges brought by the Old Lights was that Edwards and his comrades used preached too much hell, fire, and brimstone: Some say it is an unreasonable thing to frighten persons into heaven; but I think it is a reasonable thing to endeavor to frighten persons away from hell, (especially those who that stand upon the brink of it, and are just ready to fall into it, and are senseless of their danger: it is a reasonable thing to frighten a person out of a house which is on fire. POSITIVE EVIDENCES FOR REVIVAL Just as Edwards believed the nine criticisms proved nothing, he was convinced that Gods Word did, indeed provide five sure ways by which any move of God can be judged. The five Positive Evidences follow. Positive Evidence One: A genuine move of God raises the esteem of Jesus among those who partake of it. A genuine work of God must lead men to see the real, biblical Christ. A Christ who appeared in the flesh. Here he refers to the fact that Jesus must understood to be the Creator God who took on flesh and dwelt among us (Rom. .12), the Eternal triune Godthe Christ who was both God and with God. (John 1.1) Those who want to judge the Pentecostal/Charismatic movements would do well to remember the admonition of Jonathan Edwards. No one can doubt that the modern Pentecostal/Charismatic Movement, in spite of whatever shortcomings it may possess, is made up of people full of a burning love for Jesus, people who constantly lift Him high, who worship Him, and who exalt Him. This is something Mormonism, for example, consistently does not do. (I documented that thorough 18 1ly in my last newsletter entitled You Are Not My Brother! #6-93) Positive Evidence Two: Edwards stated that the spirit of God always operates against the interest of Satans Kingdom. Some suggest that the Faith Teachers are too caught up dealing with demons. They also dare to teach that Jesus actually entered hell and spoiled the powers and authorities there. And that the legacy of his victory gives us power to tread on serpents and scorpion.(Lk. 10.19) Edwards responds that only the Spirit of God can truly open mens eyes both to the kingdom of hell and the kingdom of heaven. Only the Holy Spirit will remind men of the treachery of Satan and the victory of the Redeemed through Jesus name and blood. Positive Evidence Three: Edwards said it is surely the Spirit of God which causes men to have a greater regard for the Holy Scriptures. Cults add to, and detract from, the Bible. However, Pentecostals/Charismatics revere the scripture. Pentecostals are as zealous for the accurately preached Word of God as any other segment of the Evangelical church and more zealous than the Church as a whole. Those who would suggest otherwise have not offered convincing proof. Positive Evidence Four: Edwards said the Spirit of God certainly is in a movement which presents the following as true: That there is a God, and that he is a great God, and a sin-hating God; and makes them realize it more; (and to realize) that they most die, and that life is short, and very uncertain; and (that Spirit) confirms persons that there is another world, that they have immortal souls, and that they must give account of themselves to God; and convinces them that they are exceeding sinful by nature and practice; and that they are helpless in themselves These truths, of course, are foreign to the cults and the occult, but they are at the center of the Pentecostal/Charismatic message. Positive Evidence Five: Edwards was certain that wherever you found a genuine spirit of love for God and man, you were observing the Spirit of God is action. Edwards spoke of real, Christian love, not an outward show of affection: Indeed, there is a counterfeit love that often appears amongst those that are led by a spirit of delusion. This commonly in the wildest enthusiasts a kind of union and affection that appears in them one towards another arising from self-love, occasioned by their agreeing one with another over things wherein they greatly differ from othersso the ancient Gnostics, and the wild fanatics that appeared in the beginning of the Reformation, boasted of their great love one to another: one sect of them in particular, calling themselves the Family of Love. But this is quite another thing than that Christian love that I have just describesa love that arises from an apprehension of the wonderful riches of free grace and sovereignty of Gods love to us in Christ Jesus; being attended with a sense of our own utter unworthinessChristian love, or true charity, is an humble love. EDWARDS CONCLUSION As Jonathan Edwards concluded his sermon at Yale, he said that he defended the Great Awakening in spite of all its excesses, abnormalities, demonic harassment, and other strange manifestations. He said he had observed multitudes of services where people did extraordinary things which many persons have been much stumbled at. Things like: persons crying out aloud, shrieking, being put into great agonies of body, and deprived of their bodily strength. Some object against it as a great confusion, when there is a number together in such circumstances, making a noise; and say, God cant be the author of it, because he is the God of order, not of confusion. Edwards hoped people would avoid as much confusion and commotion as possible, but he understood it might not be possible to avoid it. If God is pleased to convince the consciences of persons, so that they cant avoid great outward manifestations, even to the interrupting and breaking off of those public meetings they were attending, I dont think this is confusion or an unhappy interruption It is not an unhappy interruption, Edwards says, if it leads to the conversion of sinner! He concludes raucous public meetings may not be evidence of confusion at all, but, on the contrary, evidence of an outpouring of the Spirit of God. Such behavior, he said, is not confusion any more than if: A company should meet on the field to pray for rain, and should be broken off from prayer by a plentiful shower. Would to God that all the public assemblies in the land were broken off from their public exercises with such confusion as this the next Sabbath day! The Old Lights missed the revival. One by one leading churchmen spoke out against it and churches took formal positions against it. Edwards himself would eventually be drummed out of his own congregation where the Great Awakening began. Today I believe there is a danger that many will miss the current revival by prematurely judging events that are unusual to them. I sincerely believe that we need to take Gamaliels counsel to be patient and wait upon God in some of these matters. I think we need to remember the Bibles warning: Therefore judge nothing before the appointed time; wait till the Lord comes. He will bring to light what is hidden in darkness and will expose the motives of mens hearts. At that time each will receive his praise from God. (ICor. 4:5) EDWARDS SEVERE WARNING Jonathan Edwards strongly believed the work of God he was a part of would be vindicated with passing time. He was right. So convinced was he that he warned the detractors with the greatest solemnity not to oppose the revival. He reminded them of how the Jews had rejected Jesus during his earthly ministry. He staighforwardly warned the detractors that if they were opposing the work they might find themselves beyond the grace of God. Those who maliciously oppose and reproach this work, and call it the work of the Devil, want but one thing (to be guilty of committing) the unpardonable sin, and that is doing it against inward conviction. Edwards warning should ring in the ears of anyone who raises his voice against those who claim to ministering in the name of the Lord Jesus. We must be very careful here. We must walk with fear and trembling. God takes it very seriously: These six things doth the LORD hate: yea, seven are an abomination unto him: A proud look, a lying tongue, and hands that shed innocent blood, An heart that deviseth wicked imaginations, feet that be swift in running to mischief, A false witness that speaketh lies, and he that soweth discord among brethren. 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