THE NATURE OF ENTHUSIASM.
ACTS xxvi. 24.
_And Festus said with a loud voice, Paul, Thou art beside
thyself._
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 quantity 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 is past, _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 is indeed alive to God, and dead to all things here
below; if he continually sees him that is invisible, and accordingly
walks 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:
’tis 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 scarce
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
shew 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
justly 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 ἐνθουσιασμός, is derived, none
has yet been able to shew. Some have endeavoured to derive it from ἐν
Θεῷ, _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
ἐν θυσία, _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 no 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 surprizing, 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 _spoke_ 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 fervor of spirit, a vivacity
and strength not to be found in 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 eyes 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 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 be more easily 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_ thro’ Christ,
_even the forgiveness of sin_. These are usually such as _have no root
in themselves_; no deep repentance, or thorough conviction. _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 had this, they
would be _Kings and Priests to God_, possest 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 probably) 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 Catholick 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? Tho’ without one grain of true faith in Christ, or
of real, inward holiness! 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 no
wise belong to you. Hence arises that palpable, glaring inconsistency,
that runs thro’ your whole behaviour: which is an aukward 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
lunaticks 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 brings 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. Tho’ 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 speak any thing amiss,
either as to the matter or manner of it. It is well known, how many
_Enthusiasts_ of this sort also, have appeared during the present
century: some of whom speak in a far more authoritative manner, than
either St. _Paul_ or any of the apostles.
20. The same sort of _Enthusiasm_, tho’ in a lower degree, is
frequently found in men of a private character. They may likewise
imagine themselves to be influenced or directed by the Spirit, when
they are not. I allow, _if any man have not the Spirit of Christ
he is none of his_: and that if ever we either think, speak, or act
aright, it is thro’ the assistance of that blessed Spirit. But how
many impute things to him, or expect things from him, without any
rational or scriptural ground? Such are they who imagine, they either
do or shall receive _particular directions_ from God, not only in
points of importance, but in things of no moment, in the most trifling
circumstances of life. Whereas in these cases God has given us our own
reason for a guide: tho’ never excluding the _secret assistance_ of his
Spirit.
21. To this kind of _Enthusiasm_ they are peculiarly exposed, who
expect to be directed of God, either in spiritual things or in common
life, in what is justly called, an _extraordinary_ manner. I mean, by
visions or dreams, by strong impressions or sudden impulses on the mind.
I do not deny, that God has of old times manifested his will in this
manner. Or, that he can do so now. Nay, I believe, he does, in some
very rare instances. But how frequently do men mistake herein? How are
they misled by pride and a warm imagination, to ascribe such impulses
or impressions, dreams or visions to God, as are utterly unworthy of
him? Now this is all pure _Enthusiasm_, all as wide of religion, as it
is of truth and soberness.
22. Perhaps some may ask, “Ought we not then to enquire, What is _the
will of God_ in all things? And ought not his will to be the rule of
our practice?” Unquestionably it ought. But how is a sober Christian to
make this enquiry? To know, what is _the will of God_? Not by waiting
for supernatural dreams. Not by expecting God to reveal it in visions.
Not by looking for any _particular impressions_, or sudden impulses on
his mind. No: but by consulting the oracles of God. _To the law and to
the testimony._ This is the general method of knowing what is _the holy
and acceptable will of God_.
23. “But how shall I know what is _the will of God_, in such and such
a particular case? The thing proposed is in itself of an indifferent
nature, and so left undetermined in scripture.” I answer, The scripture
itself gives you a general rule, applicable to all particular cases.
_The will of God is our sanctification._ It is his will that we should
be inwardly and outwardly holy; that we should _be good and do good_ in
every kind, and in the highest degree whereof we are capable. Thus far
we tread upon firm ground. This is as clear as the shining of the sun.
In order therefore to know, what is _the will of God_ in a particular
case, we have only to apply this general rule.
24. *Suppose, for instance, it were proposed to a reasonable man,
to marry, or to enter into a new business: in order to know, whether
this is _the will of God_, being assured, “It is _the will of God_
concerning me, that I should be as holy and do as much good as I can,”
he has only to inquire, “In which of these states can I be most holy,
and do the most good?” And this is to be determined, partly by reason,
and partly by experience. Experience tells him what advantages he has
in his present state, either for being or doing good: and reason is to
shew, what he certainly or probably will have in the state proposed.
By comparing these, he is to judge, which of the two may most conduce
to his being and doing good: and as far as he knows this, so far he is
certain, what is _the will of God_.
25. *Meantime, the assistance of his Spirit is supposed, during the
whole process of the inquiry. Indeed ’tis not easy to say, in how many
ways, that assistance is conveyed. He may bring many circumstances to
our remembrance, may place others in a stronger and clearer light; may
insensibly open our mind to receive conviction, and fix that conviction
upon our heart. And to a concurrence of many circumstances of this kind,
in favour of what is acceptable in his sight, he may superadd such an
unutterable peace of mind, and so uncommon a measure of his love, as
will leave us no possibility of doubting, That _this_ even _this_, is
his will concerning us.
26. *This is the plain, scriptural, rational way to know, what is
_the will of God_ in a particular case. But considering how seldom
this way is taken, and what a flood of _Enthusiasm_ must needs break
in, on those who endeavour to know _the will of God_, by unscriptural,
irrational ways: it were to be wished, that the expression itself, were
far more sparingly used. The using it, as some do, on the most trivial
occasions, is a plain breach of the third commandment. It is a gross
way of taking the name of God in vain, and betrays great irreverence
toward him. Would it not be far better then, to use other expressions,
which are not liable to such objections? For example. Instead of saying,
on any particular occasion, “I want to know what is _the will of God_.”
Would it not be better to say, “I want to know, what will be most
for my improvement: and, what will make me most useful.” This way of
speaking is clear and unexceptionable. It is putting the matter on a
plain scriptural issue, and that without any danger of _Enthusiasm_.
27. A third very common sort of _Enthusiasm_ (if it does not co-incide
with the former) is that of those who think to attain the end without
using the means, by the immediate power of God. If indeed those means
were providentially with-held, they would not fall under this charge.
God can, and sometimes does, in cases of this nature, exert his own
immediate power. But they who expect this when they have those means,
and will not use them, are proper _Enthusiasts_. Such are they who
expect to understand the holy scriptures, without reading them and
meditating thereon: yea, without using all such helps as are in
their power, and may probably conduce to that end. Such are they who
_designedly_ speak in the public assembly, without any premeditation.
I say _designedly_: because there may be such circumstances, as at some
times make it unavoidable. But whoever _despises_ that great means of
speaking profitably, is so far an _Enthusiast_.
28. *It may be expected that I should mention what some have accounted,
a fourth sort of _Enthusiasm_, namely, The imagining those things to
be owing to the providence of God, which are not owing thereto. But
I doubt. I know not what things they are, which are not owing to the
providence of God: in ordering, or, at least, in governing of which,
this is not either directly or remotely concerned, I except nothing
but sin: and even in the sins of others, I see the providence of God to
_me_. I do not say, his _general providence_; for this I take to be a
sounding word, which means just nothing. And if there be a _particular
providence_, it must extend to all persons and all things. So our
Lord understood it, or he could never have said, _Even the hairs of
your head are all numbred_. And, _Not a sparrow falleth to the ground,
without the will of your Father which is in heaven_. But if it be
so, if God presides _universis tanquam singulis, et singulis tanquam
universis_; over the whole universe as over every single person, over
every single person as over the whole universe: what is it (except only
our own sins) which we are not to ascribe to the providence of God? So
that I cannot apprehend, there is any room here, for the charge of
_Enthusiasm_.
29. *If it be said, The charge lies here: “when you impute _this_ to
providence, you imagine yourself the peculiar favourite of heaven.”
I answer, you have forgot some of the last words I spoke, _Præsidet
universis tanquam singulis_. His providence is over all men in the
universe, as much as over any single person. Don’t you see, that he
who believing this, imputes any thing which befalls him to providence,
does not therein make himself any more the favourite of heaven, than he
supposes every man under heaven to be? Therefore you have no pretence,
upon this ground, to charge him with _Enthusiasm_.
30. Against every sort of this, it behoves us to guard, with the utmost
diligence: considering the dreadful effects it has so often produced,
and which indeed naturally result from it. Its immediate offspring
is pride; it continually increases this source from whence it flows,
and hereby it alienates us more and more, from the favour and from
the life of God. It dries up the very springs of faith and love; of
righteousness and true holiness. Seeing all these flow from grace. But
God _resisteth the proud and giveth grace_ only _to the humble_.
31. Together with pride there will naturally arise an unadvisable
and unconvincible spirit. So that into whatever error or fault
the _Enthusiast_ falls, there is small hope of his recovery. For
reason will have little weight with him (as has been justly and
frequently observed) who imagines he is led by an higher guide, by
the immediate wisdom of God. And as he grows in pride, so he must
grow in unadvisableness and in stubbornness also. He must be less and
less capable of being convinced, less susceptible of persuasion; more
and more attached to his own judgment and his own will, ’till he is
altogether fixt and immovable.
32. Being thus fortified both against the grace of God, and against
all advice and help from man, he is wholly left to the guidance of his
own heart, and of the king of the children of pride. No marvel then
that he is daily more rooted and grounded in contempt of all mankind,
in furious anger, in every unkind disposition, in every earthly and
devilish temper. Neither can we wonder at the terrible outward effects,
which have flowed from such dispositions in all ages: even all manner
of wickedness, all the works of darkness, committed by those who called
themselves Christians, while they wrought with greediness such things,
as were hardly named even among the Heathens.
Such is the nature, such the dreadful effects, of that many-headed
monster _Enthusiasm_! From the consideration of which, we may now draw
some plain inferences, with regard to our own practice.
33. And, first, If _Enthusiasm_ be a term, tho’ so frequently used, yet
so rarely understood, take _you_ care, not to talk of you know not what,
not to use the word, till you understand it. As in all other points,
so likewise in this, learn to think before you speak. First, know the
meaning of this hard word; and then use it, if need require.
34. But if so few, even among men of education and learning, much more
among the common sort of men, understand this dark, ambiguous word,
or have any fixt notion of what it means: then, secondly, Beware of
judging or calling any man an _Enthusiast_ upon common report. This
is by no means a sufficient ground, for giving any name of reproach to
any man: least of all is it a sufficient ground, for so black a term
of reproach as this. The more evil it contains, the more cautious you
should be, how you apply it to any one: to bring so heavy an accusation
without full proof, being neither consistent with justice nor mercy.
35. But if _Enthusiasm_ be so great an evil, beware you are not
intangled therewith yourself. Watch and pray that you fall not into
the temptation. It easily besets those who fear or love God. O beware
you do not think of yourself more highly than you ought to think. Do
not imagine you have attained that grace of God, to which you have
not attained. You may have much joy: you may have a measure of love,
and yet not have living faith. Cry unto God that he would not suffer
you, blind as you are, to go out of the way: that you may never fancy
yourself a believer in Christ, till Christ is revealed in you, and till
his Spirit witnesses with your Spirit, that you are a child of God.
36. Beware you are not a fiery, persecuting _Enthusiast_. Do not
imagine that God has called you, (just contrary to the spirit of him
you stile your Master) to destroy men’s lives, and not to save them.
Never dream of forcing men into the ways of God. Think yourself, and
let think. Use no constraint in matters of religion. Even those who are
farthest out of the way, never _compel to come in_, by any other means,
than reason, truth and love.
37. Beware you do not run with the common herd of _Enthusiasts_,
fancying you are a Christian when you are not. Presume not to assume
that venerable name, unless you have a clear, scriptural title thereto:
unless you have the mind which was in Christ, and walk as he also
walked.
38. Beware you do not fall into the second sort of _Enthusiasm_,
fancying you have those _gifts_ from God which you have not. Trust
not in visions or dreams; in sudden impressions, or strong impulses
of any kind. Remember, it is not by these you are to know, what is
_the will of God_ on any particular occasion; but by applying the
plain scripture-rule, with the help of experience and reason, and
the ordinary assistance of the Spirit of God. Do not lightly take the
name of God in your mouth: do not talk of _the will of God_ on every
trifling occasion. But let your words as well as your actions be all
tempered with reverence and godly fear.
39. Beware, lastly, of imagining you shall obtain the end, without
using the means conducive to it. God _can_ give the end, without any
means at all: but you have no reason to think he _will_. Therefore
constantly and carefully use all these means, which he has appointed
to be the ordinary channels of his grace. Use every means which either
reason or scripture recommends, as conducive (thro’ the free love of
God in Christ) either to the obtaining, or increasing any of the gifts
of God. Thus expect a daily growth in that pure and holy religion,
which the world always did, and always will call _Enthusiasm_: but
which, to all who are saved from real _Enthusiasm_, from merely nominal
Christianity, is the wisdom of God and the power of God, the glorious
image of the Most High: righteousness and peace: a fountain of living
water, springing up into everlasting life!