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37 - The Nature of Enthusiasm - Sermons on Several Occasions · Sacred Texts Archive

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The nature of enthusiasm, and Festus said with a loud voice, Paul,
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thou art beside thyself, Acts twenty six, twenty four. And so say
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all the world, the men who know not God, of all that are
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of Paul's religion, of every one who is so a follower of him as
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he was of Christ. It is true. There is a sort of religion,
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nay, and it's called Christianity too, which may be practiced without any
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such imputation, which is generally allowed to be consistent with common sense. That
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is, a religion of form, a round of outward duties performed in a
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decent, regular manner. You may add orthodoxy there too a system of right
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opinions, yea, in some quantity of heathen morality. And yet not many
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will pronounce that much religion hath made you mad. But if you aim at
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the religion of the heart, if you talk of righteousness and peace and joy
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in the Holy Spirit, then it will not be long before your sentences passed.
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Thou art beside thyself. And it is no compliment which the men of
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the world pay you. Here. They for once mean what they say.
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They not only affirm, but cordially believe that every man is beside himself who
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says the love of God is shed abroad in his heart by the Holy Ghost
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given unto him, and that God has enabled him to rejoice in Christ with
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joy unspeakable and full of glory. If a man is indeed alive to God
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and dead to all things here below, if he continually sees Him that is
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invisible, and accordingly walks by faith and not by sight, and they accounted
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a clear case beyond all dispute, much religion hath made him mad. It
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is easy to observe that the determinant thing which the world account madness is that
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utter contempt of all temporal things, and steady pursuit of things eternal, that
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divine conviction of things not seen, that rejoicing in the favor of God,
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that happy, holy love of God, and that testimony of His spirit with
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our spirit, that we are the children of God, that is, in
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truth, the whole spirit and life and power of the religion of Jesus Christ.
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They will, however, allow, in other respects the man acts and
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talks like one. In his senses and other things, he is a reasonable
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man. It is in these instances only his head is touched. It is
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therefore acknowledged that the madness under which he labors is of a particular kind,
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and accordingly they are accustomed to distinguish it by a particular name, aim enthusiasm,
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a term this which is exceeding frequently used, which is scarce ever out
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of some men's mouths, and yet it is exceeding rarely understood even by those
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who use it most. It may be therefore not unacceptable to serious men to
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all who desire to understand what they speak or hear. If I endeavor to
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explain the meaning of this term, to show what enthusiasm is, it may
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be an encouragement to those who are unjustly charged therewith there may possibly be of
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use to some who are justly charged with it, at least to others who
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might be so were they not cautioned against it. As to the word itself,
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to generally allow to be of Greek extraction. But whence the Greek word
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and thousiasmos is derived, none has yet been able to show. Some have
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endeavored to derive it from an theo in God, because all enthusiasm has reference
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to him, but this is quite forced, there being small resemblance between the
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word derived and those they strived to derive it from others would derive it from
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an ethiciae in sacrifice. Because many of the enthusiasts of old were affected in
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the same violent manner during the time of sacrifice, Perhaps is a fictitious word
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invented from the noise which some of those made who were so affected. It
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is not improbable that one reason why this uncouth word has been retained in so
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many languages was because men were not better agreed concerning the meaning than concerning the
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derivation of it. They therefore adopted the Greek word because they did not understand
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it. They did not translate it into their own tongues because they knew not
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how to translate it. Having been always a word of a loose, uncertain
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sense, to which no determinate meaning was affixed, it is not therefore at
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all surprising that it is so variously taken at this day, different persons understanding
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it in different senses, quite inconsistent with each other. Some take it in
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a good sense for a divine impulse or impression superior to all the natural faculties
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in suspending for the time, either in whole or in part, both the
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reason and the outward senses. In this meaning of the word, both the
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prophets of Old and the apostles were proper enthusiasts, being at divers times so
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filled with the spirit, and so influenced by Him who dwelt in their hearts,
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that the exercise of their own reason, their senses, and all their
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natural faculties being suspended, they were wholly actuated by the power of God,
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and spake only as they were moved by the Holy Ghost. Others taking the
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word in an indifferent sense, such as is neither morally good nor evil.
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Thus they speak of the enthusiasm of the poets of Homer and Virgil in particular.
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And this a late eminent writer extends so far as to assert, there
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is no man excellent in his profession, whatsoever it be, who has not
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in his temper a strong tincture of enthusiasm. By enthusiasm, these appear to
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understand all uncommon vigor of thought, a peculiar fervor of spirit, a vivacity
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and strength not to be found in common men, elevating the soul to greater
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and higher things than cool reason could have attained. But neither of these of
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the sense wherein the word enthusiasm is most usually understood the generality of men.
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If no farther agreed, had least agree thus far concerning it, that it
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is something evil, And this is plainly the sentiment of all those who call
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the religion of the heart enthusiasm. Accordingly I shall take it in the following
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pages as an evil a misfortune. If not a fault as to the nature
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of enthusiasm, it is undoubtedly a disorder of the mind, and such a
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disorder as greatly hinders the exercise of reason. Nay, sometimes it wholly sets
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it aside, that only dims but shuts the eyes of the understanding. It
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may therefore well be a countered a species of madness, of madness rather than
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of folly. Seeing a fool is properly one who draws wrong conclusions from right
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premisses, whereas a madman draws right conclusions but from wrong premises. And so
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does an enthusiast. Suppose his premises true, and his conclusions would necessarily follow.
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But here lies his mistake. His premises are false. He imagines himself
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to be what he is not, and therefore sitting out wrong. The farther
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he goes, the more he wanders. Out of the way. Every enthusiasm,
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then is properly a madman. Yet his is not an ordinary but a
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religious madness. By religious, I do not mean that it is any part
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of religion. Quite the reverse. Religion is the spirit of a sound mind,
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and consequently stands in direct opposition to madness of every kind. But I
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mean it has religion for its object. It is conversant about religion, and
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so the enthusiast is generally talking of religion of God, or of the things
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of God, but talking in such a manner that every reasonable Christian may discern
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the disorder of his mind. Enthusiasm in general may then be described in some
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such manner as this, a religious madness, arising from some falsely imagined influence
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or inspiration of God, at least from imputing something to God which ought not
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to be imputed to him, or expecting something from God which ought not to
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be expected from him. There are innumerable sorts of enthusiasm. Those which are
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most common and for that reason most dangerous, I shall endeavor to reduce under
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a few general heads, that they may be more easily understood and avoided.
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The first sort of enthusiasm, which I shall mention is that of those who
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imagine they have the grace which they have not. Thus some imagine, when
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it is not so, that they have redemption through Christ, even the forgiveness
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of sins. These are usually such as have no root in themselves, no
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deep repentance or thorough conviction. Therefore they receive the Word with joy. And
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because they have no deepness of earth, no deep work in their heart,
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therefore the seed immediately springs up. There is immediately a superficial change, which,
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together with that light joy striking in with the pride of their unbroken heart,
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and with their inordinate self love, easily persuades them that they have already
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tasted the good word of God and the powers of the world to come.
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This is properly an instance of the first sort of enthusiasm. It is a
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kind of madness, arising from the imagination that they have that grace, which
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in truth they have not, So they only deceive their own souls. Madness,
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it may be justly termed, for the reasonings of these poor men aright
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were their premises good. But as those are a mere creature of their own
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imagination, so all that is built of them falls to the ground. The
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foundation of all their reveries is this. They imagine themselves to have faith in
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Christ. If they had this, they would be kings and priests to God,
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possessed of a kingdom which cannot be moved. But they have it not.
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Consequently, all their following behavior is as wide of truth and soberness as
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that of the ordinary madman, who, fancying himself an earthly king, speaks
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and acts in that character. There are many other enthusiasts of this sort.
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Such, for instance, is the fiery zealot for religion, or more properly,
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for the opinions and modes of worship which he dignifies with that name.
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This man also strongly imagines himself to be a believer in Jesus. He that
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he is a champion for the faith which was once delivered to the saints.
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Accordingly, all his conduct is formed upon that vain imagination, and allowing his
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supposition to be just, he would have some tolerable plea for his behavior,
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whereas now it is evidently the effect of a distempered brain, as well as
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of a distempered heart. But the most common of all the enthusiasts of this
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kind are those who imagine themselves Christians and are not. These abound not only
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in all parts of our land, but in most parts of the habitable earth.
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That they are not Christians is clear and undeniable, if we believe the
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oracles of God. For Christians are holy, these are unholy. Christians love
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God, These love the world. Christians are humble, these are proud.
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Christians are gentle, These are passionate. Christians have the mind which was in
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Christ, these are at the utmost distance from it. Consequently, they are
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no more Christians than they are archangels. Yet they imagine themselves so to be,
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and they can give several reasons for it, For they have been called
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so ever since they can remember. They were Christened many years ago. They
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embrace the Christian opinions of vulgarly termed the Christian or Catholic faith. They use
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the Christian modes of worship as their fathers did before them. They live what
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is called a good Christian life, as the rest of their neighbors do.
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And who shall presume to think or say that these men are not Christians though
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without one grain of true faith in Christ or of real inward holiness, without
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ever having tasted the love of God or been made partakers the Holy Ghost,
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Ah poor self deceivers, Christians, ye are not, But you are enthusiasts
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in a high degree. Physicians, heal yourselves, but first know your disease.
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Your whole life is enthusiasm, as being all suitable to the imagination that
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you have received that grace of God, which you have not. In consequence
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of this grand mistake, you blunder on day by day, speaking and acting
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under a character which does in no wise belong to you. Hence arises that
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palpable, glaring inconsistency that runs through your whole behavior, which is an awkward
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mixture of real Heathenism and imaginary Christianity. Yet still, as you have so
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vast majority on your side, he will always carry it by mere dint of
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numbers, that you are the only men in your senses, and all the
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lunatics who are not as you are. But this alters not the nature of
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things and the sight of God and his holy angels, yea, and all
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the children of God upon earth. You are mere madmen, mere enthusiasts all,
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are you not? Are you not walking in a vain shadow, a
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shadow of religion, a shadow of happiness? Are you not still disquieting yourselves
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in vain, with misfortunes as imaginary as your happiness or religion. Do you
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not fancy see yourselves great or good, very knowing, and very wise?
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How long, perhaps till death brings you back to your senses to bewail your
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folly for ever and ever. A second sort of enthusiasm is that of those
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who imagine they have such gifts from God as they have not. Thus,
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some have imagined themselves to be endured with the power of working miracles, of
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healing the sick by a word or a touch, of restoring sight to the
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blind, yea even of raising the dead, a notorious instance of which is
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still fresh in our own history. Others have undertaken to prophesy, to foretell
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things to come, and that with the utmost certainty and exactness. But a
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little time U should convinces these enthusiasts. When plain facts run counter to their
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predictions, experience performs what reason could not and sinks them down into their senses.
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To the same class belong those who, in preaching or prayer, imagine
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themselves to be so influenced by the spirit of God, as in fact they
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are not. I am sensible indeed that without him we can do nothing more,
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especially in our public ministry, that all our preaching is utterly vain unless
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it be attended with His power, and all our prayer unless He is spirit
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therein help our infirmities. I know, if we do not both preach and
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pray by the Spirit, it is all but lost labor. Seeing the help
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that is done upon earth, he doeth it himself, who worketh all in
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all. But this does not affect the case before us. Though there is
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a real influence of the Spirit of God, there is also an imaginary one,
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and many there are who mistake the one for the other. Many suppose
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themselves to be under that influence when they are not, when it is far
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from them, And many others suppose they are more under that influence than they
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really are. Of this number, I fear are all they who imagine that
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God dictates the very words they speak, and the consequently it is impossible they
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should speak anything amiss, either as to the matter or manner of it.
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It is well known how many enthusiasts of this sort also have appeared during the
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present century, some of whom speak in a far more authoritative manner than either
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Saint Paul, or any of the apostles. The same sort of enthusiasm,
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though in a lower degree, is frequently found in men of a private character.
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They may likewise imagine themselves to be influenced or directed by the Spirit,
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when they are not. I allow, if any man have not the Spirit
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of Christ, he is none of his, and that if ever we either
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think, speak, or act, or write, it is do the assistance
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of that blessed Spirit. But how many impute things do him or expect things
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from Him? Without any rational or scriptural ground. Such are they who imagine
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they either do or shall receive particular directions from God, not only in points
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of importance, but in things of no moment, in the most trifling circumstances
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of life. Whereas in these cases God has given us our own reason for
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a guide, though never excluding the secret assistance of His Spirit. To this
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kind of enthusiasm, they are peculiarly exposed to expect to be directed of God,
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either in spiritual things or in common life, in what is justly called
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an extraordinary manner. I mean, by visions or dreams, by strong impressions
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or sudden impulses on the mind. I do not deny that God has of
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old times manifested his will in this manner, or that he can do so
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now? Nay, I believe he does in some very rare instances. But
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how frequently do men mistake herein? How are they misled by pride, no
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warm imagination to ascribe such impulses or impressions, dreams or visions to God as
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are utterly unworthy of him. Now this is all pure enthusiasm, all as
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wide of religion as it is of truth and soberness. Perhaps some may ask,
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ought we not then, to inquire what is the will of God in
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all things? And ought not his will to be the rule of our practice?
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Unquestionably it ought? But how is a sober Christian to make this inquiry?
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To know what is the will of God? Not by waiting for supernatural
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dreams, by expecting God to reveal it in visions, Not by looking for
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any particular impressions or sudden impulses on his mind. No, but by consulting
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the oracles of God, to the law and to the testimony. This is
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the general method of knowing what is the holy and acceptable will of God?
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But how shall I know what is the will of God in such and such
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a particular case, the thing proposed is in itself of an indifferent nature,
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and so left undetermined in scripture. I answer, the scripture itself gives you
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a general rule applicable to all particular cases. The will of God is our
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sanctification. It is his will that we should be inwardly and outwardly holy,
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that we should be good and do good in every kind, and in the
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highest degree whereof we are capable. Thus far we tread upon firm ground.
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This is as clear as the s finding of the sun. In order therefore,
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to know what is the will of God in a particular case, we
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have only to apply this general rule. Suppose, for instance, it were
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proposed to a reasonable man to marry or to enter into a new business.
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In order to know whether this is the will of God. Being assured it
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is the will of God concerning me, that I should be as holy and
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do as much good as I can, he has only to inquire in which
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of these states can I be most holy and do the most good. And
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this is to be determined partly by reason and partly by experience. Experience tells
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him what advantages he has in his present state, either for being or doing
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good and reason is to show what he certainly or probably will have in the
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state proposed. By comparing these, he is to judge which of the two
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may most conduce to his being and doing good. And as far as he
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knows is this, so far he is certain what is the will of God.
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Meantime, the assistance of his spirit is supposed during the whole process of
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the inquiry. Indeed, it is not easy to say in how many ways
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that assistance is conveyed. He may bring many circumstances to our remembrance, may
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place others in a stronger and clearer light, may insensibly open our mind to
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receive conviction and fix that conviction upon our heart, and to a concurrence of
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many circumstances of this kind in favor of what is acceptable in his sight.
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He may superadd such an unutterable peace of mind, and so uncommon a measure
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of His love as will leave us no possibility of doubting that this, even
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this, is His will concerning us. This is the plain, scriptural,
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rational way to know what is the will of God in a particular case.
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But considering how seldom this way is taken, and what a flood of enthusiasm
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ast needs break in on those who endeavor to know the will of God by
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unscriptural, irrational ways. It were wished that the expression itself were far more
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sparingly used. The using it as some do on the most trivial occasions is
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a plain breach to the third Commandment, tis a gross way of taking the
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name of God in vain, and betrays great irreverence toward him. Would it
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not be far better then to use other expressions which are not liable to such
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objections. For example, instead of saying, on any particular occasion, I
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want to know what is the will of God, would it not be better
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to say, I want to know what will be most for my improvement and
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what will make me most useful. This way of speaking is clear and unexceptionable.
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It is putting the matter on a plain scriptural issue, and that without
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any danger of enthusiasm. A third, very common sort of enthusiasm, if
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it does not coincide with the former, is that of those who think to
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attain the end without using the means by the immediate power of God. If
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indeed those means were providentially withheld, they would not fall under this charge.
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God can and sometimes does, in cases of this nature, exert his own
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immediate power. But they who expect this when they have those means and will
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not use them, are proper enthusiasts. Such are they who expect to understand
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the Holy scriptures without reading them and meditating thereon yea, without using all such
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helps as are in their power, and may probably conduce to that end.
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Such are they who designedly speak in the public assembly without any premeditation. I
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say designedly, because there may be such circums senses as at sometimes make it
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unavoidable. But whoever despises that great means of speaking profitably is so far an
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enthusiast. It may be expected that I should mention what some have accounted a
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fourth sort of enthusiasm, namely the imagining those things to be owing to the
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providence of God which are not owing there too. But I doubt I know
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not what things they are which are not owing to the providence of God in
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ordering, or at least in governing, of which this is not either directly
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or remotely concerned. I accept nothing but sin, and even in the sins
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of others I see the providence of God to me. I do not say
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his general providence, For this I take to be a sounding word which means
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just nothing. And if there be a particular providence, it must extend to
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all persons in all things. So our Lord understood it, or he could
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never have said, even the hairs of your head are all numbered, and
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not a sparrow fullest to the ground without the will of your Father, which
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is in heaven. But if it be so, if God preside universas toungu
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quam singulis had singulous tang quum universes over the whole universe, as over every
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single person, and over every single person, as over the whole universe,
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what is it except only our own sins, which we are not to ascribe
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to the providence of God, so that I cannot apprehend there is any room
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here for the charge of enthusiasm. If it be said, the charge lies
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here. When you impute this to providence, you imagine yourself the peculiar favorite
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of Heaven. I answer, you have forgot some the last words I spoke,
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praycede it universes tongu qum singulus providences over all men in the universe,
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as much as over any single person. Do you not see that he who,
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believing this, imputes anything which befalls him to providence, does not therein
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make himself any more the favorite of Heaven than he supposes every man under heaven
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to be. Therefore, you have no pretense upon this ground to charge him
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with enthusiasm against every sort of this. It behooves us to guard with the
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utmost diligence, considering the dreadful effects it has so often produced, and which
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indeed naturally result from it. Its immediate offspring is pride. It continually increases
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the source from whence it flows, and hereby it alienates us more and more
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from the favor and from the life of God. It dries up the very
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springs of faith and love, of righteousness and true holiness, seeing all these
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flow from grace. But God resists, disteth the proud, and giveth grace
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only to the humble. Together with pride, there will naturally arise an unadvisable
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and unconvincible spirit, so that into whatever error or fault the enthusiast falls,
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there is small hope of his recovery, For reason will have little weight with
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him, as has been frequently unjustly observed, who imagines he is led by
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a higher guide by the immediate wisdom of God. And as he grows in
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pride, so he must grow in unadvisableness, and in stubbornness. Also he
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must be less and less capable of being convinced, less susceptible of persuasion,
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more and more attached to his own judgment and his own will, till he
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is altogether fixed and immovable. Being thus fortified both against the grace of God,
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against all advice and help from man, he is wholly left to the
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guidance of his own heart and of the King of the children of Pride.
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No marvel then that he is daily more rooted and grounded in contempt of all
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mankind, in furious anger, in every unkind disposition, in every earthly and
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devilish temper. Neither can we wonder at the terrible outward effects which have flowed
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from such dispositions, in all ages, even all manner of wickedness, all
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the works of darkness committed by those who called themselves Christians, while they wrought
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with greediness, such things as were hardly named even among the Heathens. Such
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is the nature, such the dreadful effects of that many headed monster enthusiasm.
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The consideration of which we may now draw some plain inferences with regard to our
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own practice. And first, if enthusiasm be a term, though so frequently
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used, yet so rarely understood, take you care not to talk of you
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know not what not to use the words you understand it. As in all
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other points, so likewise in this, learn to think before you speak,
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first, knowing the meaning of this hard word, and then use it if
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need require. But if so few, even among men of education and learning,
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much more among the common sort of men, understand this dark, ambiguous
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word, or of any fixed notion of what it means, then secondly,
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beware of judging or calling any man an enthusiast upon common report. This is
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by no means a sufficient ground for giving any name of reproach to any man.
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Least of all, is it a sufficient ground for so black a term
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of reproach as this. The more evil it contains, the more cautious you
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should be how you apply it to any one, to bring so heavy an
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accusation without full proof, being neither concent insistent, nor with justice nor mercy.
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But if enthusiasm be so great an evil, beware you are not entangled
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therewith yourself watch and pray that you fall not into the temptation. It easily
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besets those who fear or love God. Oh, beware you do not think
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of yourself more highly than you ought to think. Do not imagine you have
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attained that grace of God which you have not attained. You may have much
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joy, you may have a measure of love, and yet not have living
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faith. Cry unto God that He would not suffer you, blind as you
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are, to go out of the way. That you may never fancy yourself
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a believer in Christ till Christ is revealed in you, and till His spirit
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witnesses with your spirit that you are a child of God. Beware you are
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not a fiery, persecuting enthusiast. Do not imagine that God has called you
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just contrary to the spirit of Him. You style your master to destroy men's
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lives, and not to save them. Never dream of forcing men to the
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ways of God. Think yourself, and let think use no constraint in matters
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of religion. Even those who are farthest out of the way, never compel
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to come in by any other means than reason, truth, and love.
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Beware you do not run with the common herd of enthusiast fancying you are a
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Christian when you are not, presume not to assume that venerable name unless you
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have a clear scriptural title there too, unless you have the mind which was
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in Christ and walk as He also walked. Beware you do not fall into
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the second sort of enthusiasm, fancying you have those gifts from God which you
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have not trust. Not in visions, are dreams, and sudden impressions,
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or strong impulses of any kind. Remember it is not by these you are
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to know what is the will of God in any particular occasion, but by
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applying the plain scripture rule, with the help of experience and reason, and
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the ordinary assistant the Spirit of God. Do not lightly take the name of
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God in your mouth. Do not talk of the will of God in every
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trifling occasion. But let your words, as well as your actions, be
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all tempered with reverence and godly fear. Beware lastly of imagining you shall obtain
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the end without using the means conducive to it. God can give the end
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without any means at all, but you have no reason to think He will,
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therefore constantly and carefully use all those means which he has appointed to be
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the ordinary channels of His grace. Use every means which either reason or scripture
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recommends as conducive to the free love of God in Christ, either to the
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obtaining or increasing any of the gifts of God. Thus expect a daily growth
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in that pure and holy religion which the world always did and always will call
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enthusiasm, but which to all who are saved from real enthusiasm, for merely
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nominal Christianity is the wisdom of God and the power of God, the glorious
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image of the most High righteousness and peace, a fountain of living water spring
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up into everlasting life. End of Section thirty seven.