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 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 ev≈xσians, is derived, none has yet been able to show. Some have endeavoured to derive it from ev HEN, 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 Suổia, —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 excelient 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 pecuiiar fervour 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 minu; and such a disorder as greatly hinders the exercise of reason. Nay, sometimes it whoily 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 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 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 through Christ, 66 even the forgiveness of sins." These are usually such as 66 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 be justly 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;" 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

This man, also,

modes of worship which he dignifies with that name. 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 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; without ever having tasted the love of God, or been "made partakers of the Holy Ghost!"

17. Ah poor seif 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 "nder a character which does in no wise 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 stiil, 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 ail are lunatics who are not as you are." But this arters 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 rising the dead; a notorious instance of which is still fresh in our own history. Others have undertaken to prophesy, to foretel things

But a

to come, and that with the utmost certainty and exactness. 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 doeth 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 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, though 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 through 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; though 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 inquire, 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 inquiry? 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 show, 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 it is 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 towards 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 wili 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.