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walk in every respect, according to the light you have received. Now be zealous to receive more light daily, more of the knowledge and love of God, more of the Spirit of Christ, more of his life, and of the power of his resurrection. Now use all the knowledge, and love, and life, and power you have already attained. So shall you continually go on from faith to faith. So shall you daily increase in holy love, till faith be swallowed up in sight, and the law of love be established to all eternity.

SERMON XXXIX.

THE NATURE OF ENTHUSIASM.

“And Festus said with a loud voice, Paul, thou art beside thyself.”— ACTS xxvi. 24.

1. AND so say all the world, the men who know not God, of all that are of Paul's religion; of every one who is so a follower of him, as he was of Christ. It is true, there is a sort of religion, nay, and it is called Christianity too, which may be practised without any such imputation, which is generally allowed to be consistent with common sense. That is, a religion of form, a round of outward duties performed in a decent, regular manner. You may add orthodoxy thereto, a system of right opinions, yea, and some qualities of heathen morality. And yet not many will pronounce, that "much religion hath made you mad." But if you aim at the religion of the heart, if you talk of righteousness, and peace, and joy in the Holy Ghost, then it will not be long before your sentence be passed, "thou art beside thyself."

2. And it is no compliment which the men of the world pay you herein. They, for once, mean what they say. They not only affirm, but cordially believe, that every man is "beside himself," who says, the love of God is shed abroad in his heart, by the Holy Ghost given unto him, and that God has enabled him to rejoice in Christ, with joy unspeakable, and full of glory. If a man be indeed alive to God, and dead to all things here below; if he continually see him that is invisible, and accordingly walk by faith and not by sight then they account it a clear case; beyond all dispute, "much religion hath made him mad.”

3. It is easy to observe, that the determinate thing which the world accounts madness, is that utter contempt of all temporal things, and steady pursuit of things eternal; that divine conviction of things not seen; that rejoicing in the favour of God; that happy, holy

love of God; and that testimony of his Spirit with our spirit, that we are the children of God. That is, in truth, the whole spirit, and life, and power of the religion of Jesus Christ.

4. They will, however, allow, in other respects, the man acts and talks like one in his senses. In other things, he is a reasonable man: it is in these instances only his head is touched. It is, therefore, acknowledged, that the madness under which he labours, is of a particular kind. And accordingly they are accustomed to distinguish it by a particular name, Enthusiasm.

5. A term this, which is exceeding frequently used, which is scarcely ever out of some men's mouths. And yet it is exceeding rarely understood, even by those who use it most. It may be, therefore, not unacceptable to serious men, to all who desire to understand what they speak or hear, if I endeavour to explain the meaning of this term, to show what enthusiasm is. It may be an encouragement to those who are unjustly charged therewith: and may possibly be of use, to some who are unjustly charged with it, at least to others, who might be so, were they not cautioned against it.

6. As to the word itself, it is generally allowed to be of Greek extraction. But whence the Greek word virus. is derived, none has yet been able to show. Some have endeavoured to derive it from Ev O, in God, because all enthusiasm has reference to Him. But this is quite forced: there being small resemblance between the word derived, and those they strive to derive it from. Others would derive it from Ev Dvora, in sacrifice, because many of the enthusiasts of old, were affected in the most violent manner, during the time of sacrifice. Perhaps it is a fictitious word, invented from the noise, which some of those made who were so affected.

7. It is not improbable, that one reason why this uncouth word has been retained in so many languages, was because men were not better agreed, concerning the meaning than concerning the derivation of it. They, therefore, adopted the Greek word, because they did not understand it: they did not translate it into their own tongues, because they knew not how to translate it: it having been always a word of a loose uncertain sense, to which no determinate meaning was affixed.

8. It is not, therefore, at all surprising, that it is so variously taken at this day different persons understanding it in different senses, quite inconsistent with each other. Some take it in a good sense, for a divine impulse or impression, superior to all the natural faculties, and suspending for the time, either in whole or in part, both the reason and the outward senses. In this meaning of the word, both the Prophets of old, and the Apostles were proper enthusiasts: being, at divers times, so filled with the Spirit, and so influenced by him who dwelt in their hearts, that the exercise of their own reason, their senses, and all their natural faculties being suspended, they were wholly actuated by the power of God, and spake only as they were moved by the Holy Ghost.

9. Others take the word in an indifferent sense, such as is neither morally good nor evil: thus they speak of the enthusiasm of the

Poets; of Homer and Virgil in particular. And this a late eminent writer, extends so far as to assert, there is no man excellent in his profession, whatsoever it be, who has not in his temper, a strong tincture of enthusiasm. By enthusiasm these appear to understand, an uncommon vigour of thought, a peculiar fervour of spirit, a vivacity and strength not to be found among common men: elevating the soul to greater and higher things, than cool reason could have attained.

10. But neither of these is the sense wherein the word enthusiasm is most usually understood. The generality of men, if no farther agreed, at least agree thus far concerning it, that it is something evil and this is plainly the sentiment of all those, who call the religion of the heart, enthusiasm. Accordingly I shall take it in the following pages, as an evil; a misfortune, if not a fault.

11. As to the nature of enthusiasm, it is undoubtedly, a disorder of the mind; and such a disorder, as greatly hinders the exercise of reason. Nay, sometimes, it wholly sets it aside: it not only dims, but shuts the eye of the understanding. It may, therefore, well be accounted a species of madness; of madness rather than of folly : seeing a fool is properly one who draws wrong conclusions from right premises: whereas, a madman draws right conclusions, but from wrong premises. And so does an enthusiast. Suppose his premises true, and his conclusions would necessarily follow. But here lies his mistake, his premises are false. He imagines himself to be what he is not. And therefore, setting out wrong, the farther he goes, the more he wanders out of the way.

12. Every enthusiast, then, is properly a madman. Yet his is not an ordinary, but a religious madness. By religious, I do not mean, that it is any part of religion: quite the reverse. Religion is the spirit of a sound mind: and consequently stands in direct opposition to madness of every kind. But I mean, it has religion for its object; it is conversant about religion. And so the enthusiast is generally talking of religion, of God, or of the things of God: but talking in such a manner that every reasonable Christian may discern the disorder of his mind. Enthusiasm, in general, may, then, be described in some such manner as this: a religious madness arising from some falsely imagined influence or inspiration of God: at least, from imputing something to God, which ought not to be imputed to him, or expecting something from God, which ought not to be expected from him.

13. There are innumerable sorts of enthusiasm. Those which are most common, and for that reason most dangerous, I shall endeavour to reduce under a few general heads, that they may more easily be understood and avoided.

The first sort of enthusiasm which I shall mention, is that of those who imagine they have the grace which they have not. Thus some imagine, when it is not so, that they have redemption through Christ, even the forgiveness of sins." These are usually such as "have no root in themselves :" no deep repentance, or thorough convic

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tion. "Therefore, they receive the word with joy." And "because they have no deepness of earth," no deep work in their heart, therefore, the seed "immediately springs up." There is immediately a superficial change, which, together with that light joy, striking in with the pride of their unbroken heart, and with their inordinate self-love, easily persuades them, they have already "tasted the good word of God, and the powers of the world to come."

14. This is properly an instance of the first sort of enthusiasm : it is a kind of madness, arising from the imagination, that they have that grace which, in truth, they have not so that they only deceive their own souls. Madness it may justly be termed for the reasonings of these poor men are right, were their premises good; but as those are a mere creature of their own imagination, so all that is built on them falls to the ground. The foundation of all their reveries is this: they imagine themselves to have faith in Christ. If they have this, they would be "kings and priests to God," possessed of "a kingdom which cannot be moved." But they have it not. Consequently, all their following behaviour, is as wide of truth and soberness, as that of the ordinary madman, who, fancying himself an earthly king, speaks and acts in that character.

15. There are many other enthusiasts of this sort. Such, for instance, is the fiery zealot for religion; or, more properly, for the opinions and modes of worship, which he dignifies with that name. This man, also, strongly imagines himself to be a believer in Jesus, yea, that he is a champion for the faith, which was once delivered to the saints. Accordingly, all his conduct is formed upon that vain imagination. And allowing his supposition to be just, he would have some tolerable plea for his behaviour: whereas now it is evidently the effect of a distempered brain, as well as of a distempered heart.

16. But the most common of all the enthusiasts of this kind, are those who imagine themselves Christians, and are not. These abound, not only in all parts of our land, but in most parts of the habitable earth. That they are not Christians is clear and undeniable, if we believe the Oracles of God. For Christians are holy: these are unholy: Christians love God; these love the world. Christians are humble; these are proud: Christians are gentle; these are passionate. Christians have the mind which was in Christ; these are at the utmost distance from it. Consequently, they are no more Christians, than they are archangels. Yet they imagine themselves so to be; and they can give several reasons for it. For they have been called so ever since they can remember: they were christened many years ago; they embrace the Christian opinions, vulgarly termed the Christian or Catholic faith. They use the Christian modes of worship, as their fathers did before them. They live, what is called, a good, Christian life, as the rest of their neighbours do. And who shall presume to think or say, that these men are not Christians? Though without one grain of true faith in Christ, or of real, inward holiness! VOL. 5.-B bb

without ever having tasted the love of God, or been "made partakers of the Holy Ghost!"

17. Ah, poor self-deceivers! Christians ye are not. But you are enthusiasts in a high degree. Physicians, heal yourselves. But first, know your disease: your whole life is enthusiasm; as being all suitable to the imagination, that you have received that grace of God which you have not. In consequence of this grand mistake, you blunder on, day by day, speaking and acting under a character, which does in nowise belong to you. Hence arises that palpable, glaring inconsistency, that runs through your whole behaviour: which is an awkward mixture of real heathenism and imaginary Christianity. Yet still, as you have so vast a majority on your side, you will always carry it by mere dint of numbers. "That you are the only men in your senses, and all are lunatics who are not as you are.' But this alters not the nature of things. In the sight of God and his holy angels, yea, and all the children of God upon earth, you are mere madmen, mere enthusiasts all. Are you not? Are you not "walking in a vain shadow," a shadow of religion, a shadow of happiness? Are you not still "disquieting yourselves in vain?" With misfortunes as imaginary as your happiness or religion? Do you not fancy yourselves great or good? Very knowing and very wise? How long? Perhaps till death bring you back to your senses; to bewail your folly for ever and ever.

18. A second sort of enthusiasm, is that of those, who imagine they have such gifts from God as they have not. Thus, some have imagined themselves to be endued with a power of working miracles, of healing the sick by a word or a touch, of restoring sight to the blind; yea, even of raising the dead, a notorious instance of which is still fresh in our own history. Others have undertaken to prophesy, to foretel things to come, and that with the utmost certainty and exactness. But a little time usually convinces these enthusiasts. When plain facts run counter to their predictions, experience performs what reason could not, and sinks them down into their senses.

19. To the same class belong those, who in preaching or prayer, imagine themselves to be so influenced by the Spirit of God, as, in fact, they are not. I am sensible, indeed, that without him we can do nothing; more especially in our public ministry: that all our preaching is utterly vain, unless it be attended with his power: and all our prayer, unless his Spirit therein help our infirmities. I know, if we do not both preach and pray by the Spirit, it is all but lost labour: seeing the help that is done upon earth, he doth it himself, who worketh all in all. But this does not affect the case before us. Though there is a real influence of the Spirit of God, there is also an imaginary one; and many there are who mistake the one for the other. Many suppose themselves to be under that influence, when they are not, when it is far from them. And many others suppose they are more under that influence than they really are. Of this number, I fear, are all they who imagine, that God dictates the very words they speak: and that, consequently, it is impossible they should

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