a 
 
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 No. 
 
 LlHKAin 
 
 PRIXCCTO^, K. J. 
 
 IXINATION nv 
 
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 S A M i; K I , A Ct N K W , 
 
 /-> i.r (■ II I I, A in. I. I- II I A. H » 
 
 L 
 
 
 (T) i 
 
 |j Case, Division jl 
 
 i .S7/f>//. Section 
 
 D Book, .. 
 
 c ^ No. 
 
 pa? 5 
 
T O T H E 
 
 Rev. Mr BJINBRIGGE^ 
 
 Redor of WALT! ON. 
 
 SIR, 
 
 AS I have had the pleafure of an intimate 
 and uninterrupted acquaintance with you. 
 for a great many years ; and often received ad- 
 vantage in my literary purfuits and inquiries by 
 your judicious remarks and obfervations, which 
 I have heard in the many hours converfation 
 we have had together upon vafious fubjedls -, I 
 have taken the liberty of infcribing the follow- 
 ing Treatife to you. — And 1 beg that you would 
 be pleafed to look upon this as a teftimony of 
 gratitude and friendfhip from. 
 
 SIR, 
 
 Tour mofi Obedient 
 Humble Servant ^ 
 
 Thomas Green. 
 
THE 
 
 PREFACE. 
 
 Confiderablc part of what is con- 
 tained in the following fheets was 
 drawn up fome time ago with a 
 ^^©06^^ defign to be inferted in a larger 
 Work J the chief intention of which was to pro- 
 mote peace and unity in the church of Chrift, 
 and eipecially amongft ourfelves -, (an under- 
 taking which I was induced to fet about by the 
 particular fituation I was in ; having the care of 
 a parifh where various divifions from the efla- 
 bliflied church have long prevailed). 
 
 But as Enthnjiafm^ or a falfe pretence to the 
 Spirit, has of late made a great progrefs in 
 this nation by the increafe of thofe who are 
 called Methodifisy Moravians, Myftics, and the 
 like J as is the cafe in this part of the country 
 in particular ; (where we have lately had a me- 
 
 a lancholy 
 
vi PREFACE, 
 
 lancholy proof of its dangerous efFed:s on a per- 
 fon, who in a fit of defpair ftabbed himfelf to 
 the heart, after he was become a follower of 
 thofe new teachers fet up amongft us). I 
 thought it might therefore be of fome ufe to 
 publifli this treatife by itfelf. It is chiefly the 
 refult of obfervations made at feveral times, as 
 occafion offered, and upon confulting many of 
 the moft eminent authors upon this fubjed:; 
 ^ith fome of whofe ufeful and judicious fenti- 
 ments feveral readers will by this means become 
 better acquainted than otherwife they might 
 have been. And in fpeaking about fome things 
 of an uncommon nature, I was willing to 
 ftrengthen my own opinion with the beft autho- 
 rities I could meet with. 
 
 As Euthujicfm is deftru(5live to the caufe of 
 true religion, and has been oftentimes the oc- 
 cafion of much diforder, and confufion in fi:ates 
 and kingdoms ; and as our own nation has for- 
 merly greatly fuifered by it, difcourfes of this 
 nature are at prefent the more necefi^ary; and 
 the beft way will be to endeavour to prevent 
 the diforder, or remove it, before it becomes 
 dangerous. The cloudy which at firft appeared 
 only as a mans handy increafed we find fo faft, 
 that the heavens became hlack immediately, and 
 '3^ great Jiorn' r'^^^^H_, i Kings xviii. 44. 
 
 ' ' V Though 
 
P k E P AC E. vii 
 
 Though there have been feveral judicious 
 treatifes lately publiflied on this fubjed j yet as 
 this takes in a greater variety, or more particu- 
 lars than any I have met with ; I hope it may 
 on that account be the more generally ufeful. 
 
 By giving a full defcription of Enthufiafm in 
 its feveral parts and branches, and (hewing by 
 a variety of inftances in what manner it has ap- 
 peared, not only in the Chriftian but alfo in the 
 Heathen world, amongft 'Jews alfo and Maho- 
 metans \ perfons may by the marks here laid 
 down be the better enabled how to difcover and 
 avoid it. 
 
 I have taken notice in a brief manner of moft 
 of the diftinguifhing tenets of 6ur modern Rn- 
 thitfiafls ; and been a little more full upon the 
 points of yujlification by Faith, and their no- 
 tions of converfion, regeneration, and abjolute af- 
 furance of Salvation, 
 
 And as there are feveral amongft us, who, 
 (though they are not run into any dangerous 
 exceffes of Enthufiafm) are yet perfuaded, that 
 their teachers have extraordinary gifts or affift- 
 ances from the Spirit, by which they are enabled 
 to pray and preach in an extemporary manner, 
 or without premeditation ; which opinion lays 
 them more open to the deluiions of Enthufiafm, 
 or being impofed upon by bold pretenders j and 
 is alfo one great occafion of divifions in the 
 a 2 church 
 
vHi PREFACE. 
 
 church of Chrij} ; I thought it necefTary to take 
 tliis point into confi deration. 
 . As to a more full inquiry into the proper 
 qualifications of the Minifters of the gofpel, and 
 the commijjion by which they ought to be fent j 
 with the particular advantage of well-compofed 
 forms in Public Worlhip ; and fludicd Difcour- 
 fcs for the better inftrudion of the People j the 
 great duty of Unity, and hurtfulnefs of Di- 
 vision e., with a great many other particulars 
 not necefiary to be mentioned here j all this was 
 intended to be comprized in the larger Work 
 fpoken of before ; fome parts of which at leafl, 
 I may perhaps hereafter (if God permit) venture 
 to make public for the better information of 
 the common rank of mankind, and in order to 
 promote Peace and the good of Religion in ge- 
 neral. 
 
 The more fully to have compleatcd this in- 
 quiry concerning Enthufiafm^ or falfe pretences 
 to the spirit ; 1 intended to have added a Dif- 
 firtation on the feveral other forts of miraculous 
 powers {lill claimed by many, more efpecially 
 by the church of Rome; on the agrcenient be- 
 twixt Popery and Paganifm in point of Mira- 
 cles; the fuperftitious application made to Saints 
 and Angels for miraculous afhflance ; and the 
 wonderful virtue attributed to Relics, Images, 
 and the like;— with a few obfervations con- 
 cerning 
 
PREFACE. h 
 
 cerning the ceflation of Miraculous Powers in 
 
 the primitive church But I omitted this patt 
 
 of my delign (the' nearly finifhed) as it would 
 have fwelled this treatife to a larger fize than 
 was proper. 
 
 As I have taken particular notice of thofe 
 called Methodi/is, I thought that the befl wa)^ 
 of giving a true account of the Moravians (a 
 fed: lately rifen amongft us) would be by fetting 
 down fome Extracfls from Mr Rijnius's Candid 
 Narrative of their Rife and Progrefs, lately pub- 
 lifhed, and dedicated to his Grace the Lord 
 Archbiihop of Canterbury -, and alfo from ano- 
 ther piece of his, intitled, A folcmn Call to Count 
 Zinzendorf, author and advocate of that fe(5l • 
 wherein he calls upon him to anfwer the par- 
 ticular charges brought againfl them in the 
 Narrative. 
 
 We have good reafon to rely on the accounts 
 given by this author concerning their dodrines 
 and pradices, as he mentions feveral things 
 from his own knowledge j and lie all along re- 
 fers to their own writinirs for moft of what he 
 fays. I have interfperfed fome Remarks and^ 
 Obfervations of my own in the Extradls • and 
 alfo taken notice of fome pleas and apologies 
 lately made in defence of this fed, and of fome 
 dodrines which they feem to value themfelves 
 upon. 
 
 a 3 It 
 
X PREFACE. 
 
 It was far from my intention to provoke any 
 fed: or party of men by any thing that is offered 
 in the following treatife, or to mifreprefent their 
 notions and practices. My great defign was 
 to inform and perfuade, and bring them in fome 
 things to a more fober mind and better judg- 
 ment, and to be efleemed their friend for tell- 
 ing them what I looked upon as truths and 
 putting them in a way of eftablifhing their peace 
 and comfort upon good and fure foundations. 
 ^ I have endeavoured to exprefs myfelf in as 
 plain and eafy a manner as I could, to make 
 this piece the more generally ufeful ; and if there 
 be fome things in it not very intelligible to the 
 common readers, they muft impute this in a good 
 meaf^^re to the nature of the fubjed:, and the 
 flrange notions which fome Enthufiajh have 
 lately broached. 
 
 If I had kept it longer by me it might have 
 come out perhaps a little better finifhed in fome 
 particulars, but I thought the fooner it was pub- 
 lifhed, the more ufeful it might be in helping 
 to put a flop to the prefcnt increafe of Enthufi- 
 cf?n.-^hnd. I beg that the whole may not be 
 condemned upon account of fome fmaller flips 
 or miftakes which may have happened through 
 hafte or inadvertency. 
 
 If 
 
PREFACE. xi 
 
 If It prove of any real fervice in promoting 
 the caufe of truth, peace, and pure religion, (as 
 I hope it may) the fatisfadtion arifing from 
 thence will be a recompence for the pains and 
 trouble I have been at. 
 
 a4 
 
V ■;"/, 
 
( xlii ) 
 
 ABLE 
 
 O F T H E 
 
 PRINCIPAL MATTERS. . 
 
 CHAP. I. 
 
 -r. ; iio: 
 
 WE muft carefully diflinguifh 
 between the extraordinary 
 and common operations of 
 the Spirit, Page i 
 
 Immediate revelations, and an ex- 
 traordinary miffion, muft be prov- 
 ed by miracles, 2, 8,9,21, 40 
 
 A dangerous offence to impute things 
 to the Spirit of God, which do 
 not proceed from it, 3, 39 
 
 Perfons may have ftrong impulfes in 
 a wrong caufe, 3, 4 
 
 The nature and foundation of true 
 Sincerity, and religious Zeal, 4,5 
 
 Religious perfons have fometimes 
 miftaken their private fancies for 
 divine admonitions, 5 
 
 We muft try our opinions by Scrip- 
 ture and reafon, 6 
 
 We are not to look for extraordi- 
 nary impulfes on our mind todi- 
 redl us on all occafions (accord- 
 ing to the Myftical Divinity) or 
 iigns from heaven to determine 
 our doubts, 6, 7, 75 
 
 No occalion now for immediate re- 
 velations, as all neceflary truths 
 are contained in Scripture, by 
 which we are ftill taught of God, 
 9, 10 
 
 The guidance of the Spirit ftill ne- 
 ceifary; this the church of Eng- 
 
 /^K/^defires in almoft everyprayer 
 in the Liturgy, Page 11,12 
 
 Spiritual communications cannot be 
 clearly diftinguiftied from the 
 operations of our own minds, 1 2 
 
 The fanftifying graces of the Spi- 
 rit more valuable to us than mir 
 raculous gifts, i3> ^4 
 
 We may expeft as much fpiritual 
 afliftance in premeditated, as in 
 extemporary difcourfes, 1 5 
 
 Several obfervations on the extra.- 
 ordinary gifts in preaching, and 
 prayer, now pretended to, i^,^c. 
 
 Every ufeful endowment is a gift; 
 from God ; but we muft diftin- 
 guifli between gifts of this kind, 
 and fupernatural ones, 17, 18 
 
 Several Popifti faints have pretend- 
 ed to be taught by Infpiration, 1 8 
 
 Mahomet made ufe of the fame plea, 
 
 God could eafily do this if it was 
 neceflary, but we are not to ex- 
 peft it, 20 
 
 A perfon taught by Infpiration may 
 be no more capable of advancing 
 religion than one who has his 
 knowledge from fearching the 
 Scripture, 22 
 
 No need of Infpiration for the due 
 performance of public prayer,22 
 
 In the eftablilhed church we pray 
 
 for 
 
3UV 
 
 for Tpiritual afliftance in the work 
 of the miniflry, P^ge 22 
 
 Gifts the beft tried by the fruits they 
 produce, 23, ^c. 
 
 Pcrfons who preach extemporary 
 Ihould be thofe of the beft learn- 
 ing and judgment, 23 — 3 1 
 
 Upon what account a fermon is to 
 \)& reckoned valuable, 24 
 
 Perfons may exercife their beft gifts 
 in premeditated difcourfes, 25 
 
 The aflertions of fome eminent 
 writers about preaching without 
 book, not to be allowed of in 
 genera], 25, 26 
 
 Writing down fermons makes them 
 ^more exadl, 27, 28, 23 
 
 perfons of good abilities not at all 
 
 . times in a fit difpofition for 
 preaching to the beft advantage 
 in an extemporary way, 27 
 
 The prudent and modeft muft be 
 often fenfible of the imperfec- 
 tions of this method, which will 
 lead njany into error and enthu- 
 fiafm, 28 
 
 Good forms can be no hindrance to 
 a rational and true devotion ; En- 
 thufiafm impatient of being kept 
 within ftinted bounds, 29 
 
 The good effeft which fome expedl 
 from hearing fermons, muft be 
 chiefly o. ing to the divine ope- 
 ration upon their own fouls, 30 
 
 To preach with jui!gmentin the ex- 
 temporary way, an ulcful quali- 
 fication i many, who now take 
 upon them to do it, are by no 
 means properly qualified, 31,32 
 The great danger of being rafti and 
 inconfiderate in our exprcflions in 
 God's houfe, or when we under- 
 take publicly to explain the Scrip- 
 tures, 33,34 
 Ccn:erning that loud and enthufi- 
 aftic manner of preaching, which 
 fome are fo much aiFeded with. 
 
 What muft be looked upon as the 
 moft edifying preaching, 35,36 
 
 A T A B L E 0/ //3tf 
 
 We muft not miftake the fuddefi 
 motions of the animal or natural 
 fpirits, for divine and fpiritual 
 operations. Page 36, 37 
 
 Nor be carried away by mere dint 
 of found and noife, 38 
 
 The danger of making falfe pre- 
 tences to the extraordinary allift- 
 ances of the Spirit, 39 
 
 Pretenders to thole gifts have broach- 
 ed very oppofite dotltrines, 40 
 
 An account of feveral who have and 
 ftill do boaft of extraordinary gifts 
 and illuminations ; — amongft the 
 Papifts ; and others, who widely 
 differ from them in opinion ; a- 
 mongft Heretics, wicked perfons, 
 Jews, Heathens, and Mahome^ 
 tans, 40, Ifft, 
 
 The ufc we are to make of fuch 
 accounts, 51 
 
 Of fatanical delufions, ibid. 
 
 Great flights of devotion amongft 
 fome enthufiafts, 52 
 
 New ways of religion attended at 
 firft with comfort and pleafure, 
 
 A caution agamft following thofe 
 who now pretend to extraordi- 
 nary gifts; and make unnecef- 
 fary divifions, 54 
 
 The outward appearance of great 
 zeal and fandtity, no fure eri- 
 dence tliat perlciis are moved by 
 the Spirit of God, 55, 16&, .'79, 
 
 37 is' 43 
 
 The apoftles complain of many 
 
 teachers in their time, who gave 
 
 great difturbance in the church 
 
 of Chrift, 55 
 
 CHAP. II. 
 
 'pHE caufesof Enthufiafm,56,y<-. 
 It often increafes where igno- 
 rance and the decay of religion 
 prevail, 59, 60 
 
 Perfons may be fo far deluded by 
 enthufiafm as to imagine them- 
 felves infpired, 62 
 
 Some 
 
Principal Matters. 
 
 Some of the evident marks and ef- 
 fefts of enthufiafm, by which we 
 may diftinguifii it, Page 62, ifjc. 
 
 Imaginary infpiration one of the 
 dangerous artifices of Satan's po- 
 licy, 63 
 
 Rapturous, or enthufiaftic expref- 
 fions not very proper in our de- 
 votional tratts, or addrefl'es to 
 God, 66 
 
 More rules by which we may be 
 enabled to try the fpirits, or de- 
 fend ourfelves from delufion, — 
 68,efff. 
 
 Enthufialls often ihew a contempt 
 of reafon, make no great account 
 of holy Scripture, fpeak flightly 
 of moral virtue, make religion 
 confift in little elfe than tranf- 
 ports and fenfible alarms ; are 
 apt to be puffed up with pride, 
 treat others with contempt, 7c, 71 
 
 Enthufiafm has fometimes a re- 
 markable effedl upon the outward 
 form, 7 1 
 
 Dangerous to religion to deny it the 
 aiTiftance of human learning, and 
 rational inquiries ; — to renounce 
 our fenfes and underllanding, as 
 the MylHcal Divinity diredts usj 
 . — of y. Bebmen, and his writings, 
 
 72,73 
 Mr Addifonz account of the Pietijis 
 
 in Sivitzerland; they were to a- 
 
 void as much as poffible what the 
 
 world calls innocent pleafures,75 
 
 Myftics, or Enthufialts have no au- 
 thority from Scripture for that 
 uncommon manner of expreffion 
 which they affed ; this makes re- 
 ligion hard to be underftood, 76, 
 80, 175,6'" 68 
 
 The Myftics, Molhiip, or ^iettfis, 
 agree in many of their notions 
 with the fakers, 77 
 
 Whence the Myftic Genealogy 
 fprung, ib)d. 
 
 The danger arifing from it, ']%,iSc. 
 
 Biihop Tajlcrs account of holy me- 
 ntation, religious feeling, rap- 
 
 tures, extacies, ^nd the like, — 
 Page 78, 79 
 
 Religious perfons not to be uneafy, 
 tho' they do not feel thofe lively 
 emotions of foul which fome ex- 
 perience, 80, 1 32 
 
 Amongft the effefts of enthufiafm 
 we may reckon feveral of thofe 
 great and voluntary feverities un- 
 dergone by Heathens, Jews, and 
 Chriftians; fome remarkable in- 
 ftances given, 80, 81, 82^ 
 
 Enthufiafm attended with danger- 
 ous confequences both of a pub- 
 lic and private nature ; fome in- 
 Itances produced, 84, 85 
 
 Enthufiafm does not aft irrefiftably ; 
 thofe who are fubjeft to it proper 
 objefts of companion, 86 
 
 It is prejudicial to the praftice of 
 virtue, and expofes religion to 
 the contempt of Deifts and Infi- 
 dels, 87, 14J 
 
 It introduces an abfolute authority, 
 and may be made a means of ad- 
 vancing Popery, 88,146 
 
 Leads to fome crimes, as that of 
 impurity, 88 
 
 The Pietip accufed of ill praftices, 
 which they afcribed to the dic- 
 tates of the Spirit, 89 
 
 Enthufiafls have been very fond of 
 the nuptial flile, 89, 90 
 
 Enthufiails of an unfettled difpofi- 
 tion, fpurred on with a defire of 
 travelling, and encountering dif- 
 ficulties ; particular inftances giv- 
 en, 90,91 
 
 Admired upon this account by ma- 
 ny of their own party, 92 
 
 A learned and judicious author hath 
 plainly fliewed the refemblance 
 between the enthufiafm of the 
 Papijjs and Methodifisy 94 
 
 Enthufiafm works pretty much in 
 the fame way in different coun- 
 tries, and amongft different feds, 
 94, no 
 
 Some accounts of the aftonifhing 
 difofdcrs amongft the Methodijis, 
 
 95' 97 
 
xvi 
 
 A 1' A B L E of the 
 
 Many have fallen into great mif 
 takes about fupernatural opera- 
 tions from their ignorance of na- 
 tural caules, Page 95, 181, 57 
 
 The dangerous working of Satan, 
 
 Surprifing power attributed by the 
 Heathens to fomc natural exha- 
 lations, ibid. 
 
 The ftrange effedls of drugs and 
 opiates, and even of the imagi- 
 nation, _ 97,98 
 
 No account in Scripture of fuch ter- 
 rif)ing circumftanccs attending 
 converfion, as we meet with a- 
 mongft the MethoJifis, 98, 100 
 
 'They are uncertain fometimcs to 
 what caufe they mull be afcrib- 
 ed, 102 
 
 We muft take care to diflingu'Oi 
 bodily diforders from divine ope- 
 rations, \C2 
 
 Quaking, and other agitations of 
 the body have been looked upon 
 by fcvcral different feds as figns 
 that perfons were moved by the 
 Spirit of God, — this point parti- 
 cularly confidered, 102, ^c. 
 
 In what manner the Spirit mani- 
 fefls itfclf, 104, 105, 107, 137 
 
 A new fet of Con--juljlor.ijij in Hoi- 
 
 ■ land, J 09 
 
 The religion of an Enthufiaft de- 
 pends upon the difpofition of the 
 body, 1 10, 146, y 71 
 
 We may refufe to pay any great re- 
 gard to the accounts ot feveral 
 wonderful modern converfions, 
 
 1 1 1 
 
 The MethoiUfis have been often fciz- 
 ed with invo!untar\' fits oi laugh- 
 ing-, to what caufe this may be 
 owing, 112 
 
 Enthufialts frequently complain of 
 great dcjei!lion of mind, and the 
 like ; what this may be owing 
 to, 113, I 10 
 
 Melancholy and vapours have been 
 reprefented as the inward calls of 
 God to the unawakened foul, — 
 
 the means proper to be ufed in 
 fuch diforders. Page 1 1 4, (s"V. 
 
 A reafon affigned why fuch num- 
 bers fhould be affected in an un- 
 common manner among the Me- 
 thoclijh, \ 1 7 
 
 No good reafon can be given why 
 the entrance upon a religious lite 
 lliould be fo terrible, 118, 123 
 
 The dancicrous and iiifecuous na- 
 ture of Enthufiaim, — feveral in- 
 ftances given, and lome caufes 
 affigned for it, 118, ^c. 
 
 Our Saviour's gracious manner of 
 
 inviting fmncrs to come unto him, 
 
 I23,C5'<:. 1 29 
 
 Concerning the violent pains of the 
 new birtii, which fome have felt, 
 
 1 24, b-v. 
 
 A kind of regeneration amongd the 
 Heathens j a particular account 
 of the Eieitjinian mylteries ap- 
 piointed for that purpofe, 1 25,^7. 
 
 Why God may lometimes with- 
 draw the light of his CQunte- 
 nance, 128 
 
 No reaibn for thinking that the 
 new birth fliould be attended 
 with violent pains of the body. 
 
 We properly date our new birth 
 from cur baptifm, 130 
 
 We are to dillinguifli between Rege- 
 neration and Renovation, 1 3 1 
 
 Some directions by which we are 
 to judge of our new birth, elec- 
 tion, and the iu-dwellings of the 
 Spirit, \->,\,i5c, 
 
 Converfion not to be looked upon 
 as the work of a moment, or to 
 be effefted by the irrefiftable 
 power of grace, 133, iSc. 
 
 Concerning abiblute afTurancc of 
 falvation, I37,^V. 
 
 Hope a necefTary Chriftian princi- 
 ple, ■ 139 
 
 A ralh declaration to pronounce 
 thofe as damned, who only fay 
 they hope to be faved, 140 
 
 The notions of irrefiftable grace a«d 
 
 abfo- 
 
Principal Matters. 
 
 atbfohate affurance attended with 
 dangerous miftakes ia diiFerent 
 extremes, Page 141,^1:. 
 
 Some of the dangerous confequences 
 of ^ietijm^ 1 44 
 
 Metho.Hfm has made no great pro- 
 grels in promoting true godlinefs, 
 145, 147, {fV. i;3, 64,63 
 Mora'uians charged with Popifn fu- 
 perllition, 146 
 
 A general temptation prevailed a- 
 mongll our modern Enthufiafts of 
 leaving off good works in order 
 to increafe their faith ; — the na- 
 ture of a true faith, and the neccf- 
 fity of Chrillian obedience fully 
 inquired into and explained, • — 
 149, loV. 
 Perfons abufe the indulgence de- 
 ijgned for fcrupulous confciences, 
 by wandering from place to place 
 and diiiurbing the peace of the 
 church, 163, 16S 
 
 Some of their followers fall into de- 
 fpair, lofe their fenfes, and de- 
 ftroy themfelvcs, ' 64 
 
 The Minifters of the eRablifned 
 church fall under t'l-e uncharita- 
 ble cenfures of thoie itinerant re- 
 formers, 165 
 All Chriilian doftrines and duties 
 plainly taught in the eftablilhed 
 church, 166, 184 
 Such like pr?.£lices as fome Enthu- 
 fialis are now giiilty of, were the 
 beginnings of thoie troubles, by 
 which our religious and civil con- 
 ftitution was deftroyed about a 
 , century ago, 167 
 The Mendicant friars raifed great 
 confufions in this nation about 
 five hundred Years a^To by the 
 
 r o J 
 
 lame means, 168 
 
 A remarkable agreement between 
 
 fome Popifh Enthufiafts, and o- 
 
 thers amongft-ourfcK-ei, who have 
 
 been founders of new fefts, — 
 
 1 70, idc 
 
 Of religious filence, 172 
 
 Mental prayer, 173 
 
 XVll 
 
 We muft be contented with God's 
 appointed means of reforming 
 the world, P^ge 174 
 
 Some extremes in religion danger- 
 ous, 175 
 
 Well-defigning perfons fometimes 
 deluded, 176 
 
 A plain Narrative of the extrava- 
 gancies in Enthufiafm may be a 
 good prefervative againft it, — 
 
 •76, 1:7 
 A chief leader amongft the Mctho-^ 
 d'ljh has owned his great miftakes 
 in regard to the calls oi the Spi- 
 rit, _ 177 
 Perfons may in our communion be 
 Puritans or Methodifis in the true 
 fenfe of the words, 178, 179 
 Deceivers who put on the appear- 
 ance of great ianrdty, have foii:e- 
 times impofed upon perfons of 
 learning and good intentions ; we 
 
 have a-j;emarkable initance of 
 this in TertuUian, l 80 
 
 We may reckon the temptation tu 
 Enthufiafm amongil: thofe we dai- 
 ly pray againlt, 187 
 
 Some farther direftions to enable us 
 to guard againft Enthufiafm, — 
 
 A due regard to the dodlrine, pub- 
 lic fervice, and inftruciion of the 
 efiabiilhed church, particularly re- 
 commended as a prefei"vative a- 
 gainft Enthufiafm, 184,185,166 
 
 APPENDIX. 
 
 'X* H E feci of the Mora^vians of a 
 late date ; — no branch of the 
 ancient Mora--cuvi church. — owes 
 its rife to Count Zinzcr.dorf, who 
 looks upon hiiufelf as the head of 
 it, and has fent his fellow-la- 
 bourers throughout the world. 
 
 Implicit fubmifiion to the will of 
 th^ir fuperiors an efTential arti- 
 cle of their fyftem, 190, 155 
 
 They have eftaolifl»ed a large fund 
 
 called. 
 
xviii A TABLE 
 
 called the Lamb's or Saviour's 
 cheft, to which every one who 
 becomes a brother is expedled to 
 contribute ; this enables them to 
 carry on thuir feveral undertak- 
 ings, Page 190, 191 
 
 The Count fpeaks with difrefpeft 
 of the Scriptures and the Protef- 
 tant religion, and boafts much of 
 his own feft, 190, 198 
 
 His notion about the Trinity, 1 93 
 
 The Moranjiam have great devotion 
 for the five wounds of the Cru- 
 cifixion; many of their Hymns on 
 this fubjedl are very childifh and 
 abfurd, andfeveral exprefiions in- 
 ''tiecent and offenfive, 193 
 
 Theyrejeft reafon and philofophy; 
 their notion of faith, and the li- 
 berty which they think the Re- 
 generate enjoy above others, — 
 
 194, 144 
 The Count declares that the Savi- them, 
 
 our can change the oeconomy of 
 falvation every hour, make vice 
 virtue, ^f. 194,198 
 
 Some of their tenets dangerous to 
 fociety, 195, 19;-, 19S 
 
 They affeft fecref}' in fome of them, 
 
 195. '9^ 
 Concerning the aft of parliament 
 
 paflbd in their favour to fettle in 
 the Britijh dominions, 197 
 
 7'heir uncharitablenefs to thofe who 
 differ from them, 1 98 
 
 Marriages are looked upon as a 
 capita! article of their lociety ; — 
 tiieir elders have the fole power 
 of making them, the gruis and 
 obfccnc expiellions made ufe of 
 on thefe occafions ; lenfual dc- 
 fires gratified under the pretence 
 of fpirituallove, 199,200,205 
 
 The Count declares that all fouls 
 are of the feminine fex, as they 
 are to be married to Chrift, 201 
 
 Several foreign divines give us the 
 fame account of the Moravia):! 
 in regard to their matrimonial 
 affairs ; — take notice of the laf- 
 
 of the 
 
 civious and fcandalous expref- 
 fions in fome of their public 
 Hymns i of their pretences to in- 
 fallibility; negleft of reading the 
 Bible ; of their ftrange opinion 
 about the dodrine of the Trinity, 
 iSc. Page 202, 203 
 
 The Mora^uians boaft that none of 
 their fociety read what is wrote 
 againft them, 203 
 
 A brief account of their grofs and 
 dangerous opinions may unde- 
 ceive fome of their deluded fol- 
 lowers, or at leaft prevent others 
 from being impofed upon, 204 
 
 This nation has already fmartcd 
 
 from the madnefs of Enthufiafm, 
 
 ibid. 
 
 We might wifh that fome things 
 laid to the charge of the Mora- 
 vians were not true ; no wonder 
 that they Ihould publicly deny 
 
 205, 207 
 
 Their Apologifts decline to reply to 
 the particular charges againll 
 them ; fpeak with great contempt 
 of thofe who oppofe them, and 
 give high encomiums on their 
 own party, 206, 207, 20S 
 
 The truth of The Candid Narrative 
 confirmed by good authority from 
 abroad, 206 
 
 The author of it ill treated by the 
 Moravia}!!, 207 
 
 Enthuftafts changeable in their opi- 
 nions, 208 
 
 Their boails of being defcended 
 from the antientil/.r^x'/^;; church, 
 and fome other of their pretences, 
 no excufe for their prefent con» 
 dudl amongll us, 209 
 
 The account they give of God's re- 
 vealing his Son to them in an 
 extraordinary manner, 210,211 
 
 No ntcellity tor their fed, 212 
 
 To our reliance on the Merits of 
 Chrill we muft add a diligent 
 performance of the feveral Chrif- 
 tian duties, 213 
 
 Thcv mull explain themfclves more 
 
 fully 
 
Principal Matters. 
 
 fully upon the point of renounc- 
 ing all felf-righteoufnefs, — Page 
 Z14 
 
 We cannot fay too much of the ad- 
 vantages of a true faith, 2 1 5 
 
 A comparifon between the ftate of 
 the returning Prodigal and the 
 dutiful Son, 216 
 
 Diredions to thofe who defpair a- 
 
 XIX 
 
 bout God's mercy. Page 2 1 8 
 If the Morawan leaders are de- 
 ceived in feme points, they can- 
 not be looked upon as infallible 
 in others, 218 
 
 The whole concluded with fome 
 fuitable paiTages from Scripture, 
 219 
 
 ERRATA. 
 
 PA G E 1 3 , Line 7, for //// read JhalL 
 Page 73, Line 5, for la<vwg read li'ving. 
 Page 82, Line 2, read a mixture of this kind of Enthu/ia/m with their 
 
 hypocrify. 
 Page III, Line 5, read cf Felix. 
 Page I 24, Line 22, for bejleged read he feixed. 
 Page 141, Line 4, for certai-:i^ read certainty. 
 Page 175, Line 25, (ov att»^tpting tsiSidi attaining. 
 
< 
 
O N 
 
 ENTHUSIASM. 
 
 € H A P. I. 
 
 An examination into the pretences df fhofe ivho 
 lay claim to immediate calls^ revclatiojis^ S^fi^ 
 in preachings and other extraordinary aJijU 
 ances of the Sprit, &c. 
 
 ^N order to avoid millakes about y^/- 
 ritual ajjifiances, we mud in reading 
 the fcripture carefully diftinguifli be- 
 tween the extraordinary or /pedal ^ and 
 tht ordr;7ary or common operations of 
 the Spirit : The former confifted in 
 immediate revelations from God, and miraculous 
 powers which were neceflary when the gofpel was 
 firft preached ; but when this was fufficiently con- 
 firmed and eftabliflied in the World, and the 
 Canon of Scripture compleated and left to the 
 church as a rule, or full diredion for our faith 
 and pradtice, extraordinary gifts of the Spirit then 
 ceafed, as being no longer neceflary for the ufe of 
 heli^^ers. 
 
2 0/2 E N T II U S I A S M. Chap. L 
 
 But the common afliftances of the Spirit God has 
 promifed to beftow on all faithful chriiUa4is j:p the 
 end of the world j in order to enable them tp a^///, 
 and to do of his good plea fur e^ — and x.ofill ihem ^th 
 all joy and peace in believing. 
 
 Now as the apoftles and other perfons truly in- 
 fpired were indued with the power of working 
 miracles, as a proof of the divine authority of their 
 do6lrines, — God hearing them ivitnefs both zvithjigns 
 and wonders, and ivith divers miracles and gifts of the 
 Holy Ghoji, Heb. ii. 4 — All thofc, who now lay 
 claim to immediate revelations, or any extraordi- 
 nary mijfon, muft prove it by miracles ; or elfe we 
 are not bound to believe them, but may conclude 
 that the word is not in them, Jer. v. 13. — Without 
 this evidence all their pretences of this kind are 
 only downright enthujiafm, or a dangerous impofi- 
 tion upon the ignorant ; who by that means are 
 oftentimes drawn into many errors, before they can 
 diftinguifli what fpirit their teachers are led by. • 
 
 We muft be careful then not to look upon our 
 own private fancies as divine infpirations ; or mif- 
 take the fuggeftions of a heated imagination for an 
 
 extraordinary illumination of the Spirit We muft 
 
 not dare to make fo free with that adorable name, 
 or impute our imperfeft conceptions to the Spirit cf 
 wifdom. — This is a dangerous felf-deceit, and hath 
 citen been the occafion of much confufion both in 
 church and ftate. No prophecy of the fcripture, we 
 Tcad, is of any private interpretation, 2 Pet. i. 20. 
 or rather of the private fuggeftion of the prophets 
 themfelves ; that is, holy men of God did never 
 fpeak what they, thought good of their own incita- 
 tion or motion, or run without being fent ; but they 
 were ahvays fure that they had a particular mifTion 
 and appointment from Godj a.ndfpaike as they, were 
 moved by the Holy Ghojl *. 
 
 As 
 
 * Sec Dr Hammond on the text. 
 
Chap. T. Ow E N T H u s I A s M. 3 
 
 As lying to the Holy Ghojl is a grievous fin, Adts 
 V. 3. So the reporting things as coming from the 
 blej^ed Spirit, which do not proceed from him, or 
 even tend to difiionour him, mull be a very dan- 
 gerous offence. — When perfons are poffelTed with 
 a ilrong opinion that they have an extraordinary 
 afiiftance, it may fo heat the fancy, as to make 
 them imagine that whatever they fay proceeds from 
 a divine power ; and this groundlefs prefumption 
 has made many run into great extravagancies both 
 in opinion and pra6lice, give falfe and dangerous 
 interpretations of fcripture, and very much deceive 
 the mfe Ives, hy imagining them/elves to be fomething, 
 when they are nothing. Gal. vi. 3. 
 
 " Every opinion that fettles itfelf ftrongly upon 
 ** their fancies is an illumination from the Spirit of 
 *' God, and prefently of divine authority ; and 
 " whatever odd action they find in themfelves an 
 " inclination to do, that impulfe is*concluded to 
 " be a call or direftion from heaven, and mufl be 
 " obeyed*.'* And thofe, who thus think themfelves 
 enlightened far above others, labour under this 
 misfortune, either not to liften to any thing that is 
 faid againft their opinions ; or to look upon the 
 arguments which they cannot anfwer, only as " a 
 " piece of human fophijlry, and prefer their own 
 *''' infallibility of fpirit before all carnal reafonings 
 '* whatfoever — Tho' to exclude the ufe of reafon 
 *^ in fearch of divine truth is no didlate of the Spi- 
 *' r/V, but of headftrong melancholy, and blind 
 " enthufiafmt." 
 
 Perfons may have ftrong impulfes of mind in a 
 wrong caufe or a falfe religion, as has often been 
 the cafe with heretics, infidels and heathens. — 
 Paul before his converfion "oerily thought with him- 
 
 B2 ' k\U 
 
 * Lcd-e's ElTny, Vol. II. ch. iq. B. 4. cf TLr.thvRafm. 
 ■f- See Dr. More on Enthufiafm, Se6t. vi. — and prciacc to liis 
 EiTay on the three firjl chapters of Gcr.ef:. 
 
4 0« Enthusiasm. Chap. T. 
 
 felf, that he ought to do many things contrary to the 
 name ofjefus Chrijl, Adls xxvi. 9. - Amongft chrif*- 
 tians we find different parties dbftinately maintain- 
 ing quite different opinions with an infallible kind 
 of affurance. — And no doubt but feveral amongft 
 the papijls are fully perfuaded that they do God 
 fervice^ John xvi. 2. by violently perfecutingthofe 
 whom they call heretics. — An inward perfuafion 
 of mind then, unlefs it be founded on a fair and 
 flridt examination, rational grounds, and good evi- 
 dence, is no fafe rule of aftion j and we muff be 
 careful, *' not to entertain any propofition with 
 *' greater affurance than the proofs it is built upon 
 " will warrant*. And this care is aneceffary ftep 
 to true fincerity \ the meaning of which word many 
 have been apt to miftake or mifreprefent — As it is 
 no excuie for thofe, who are hurried on with a kind 
 of violence and impetuofity in wrong courfes, and 
 delight to do evil, to plead their natural inclinations 
 in vindication of their actions ; — fo in all our other 
 purfuits, even in thofe of a religious kind, we are 
 to be upon our guard, and try our proceedings by 
 the rules of reafon and the word of God, in order 
 to prevent our falling into any dangerous errors, 
 through the Ibength of our paffions and imagina- 
 tions. The warmth or fervour, which may fome- 
 times arife in the mind, is not to be looked upon 
 as a demonftration, that our opinions or defigns 
 are right, — as perfons of very different perfuafions 
 have been affeited in the fame manner ; and thofe 
 alfo, who have promoted opinions very erroneous; 
 and a zeal without knowledge commonly makes 
 perfons more vigorous than ordinary in propagat- 
 ing their favourite notions. — Zeal of itielf is no- 
 thing but a natural warmth of difpofition ; which 
 without due care may lead perfons into hurtful and 
 
 pernicious 
 
 * Z.w/f/s e/Tay, Vol. II. ch. 19. 
 
C/iap. r. 0« E N T H U S I A S M. 5 
 
 pernicious pradices ; as is evident from the fenfe 
 in which the word is Ibmetimes ufed in fcripture*. 
 Our zeal then, to make it truly commendable and 
 religious, muft not only be well defigned, but wc 
 mult take the belt care we can, that it be alfo ac- 
 cording to knowledge-^ for this end we muft dili- 
 gently fearch the fcriptures, which are given by the 
 infpiration of God, and ground our zeal on the doc- 
 trines and diredions there plainly delivered Where 
 
 the imagination is more adtive and powerful than 
 the judgment, many things which have the ap- 
 pearance of religion, will oftentimes be too readily 
 admitted as truths. Even religious and good men 
 may have been fometimes impofed upon, or led 
 into miftakes, by taking their own private fancies 
 for divine admonitions or inftrudions. 
 
 A pious martyr of the primitive church gives 
 us an account of fome vifwns of his, or revelations 
 concerning things, which do not appear to be of 
 importance enough to require fuch kind of extra- 
 ordinary direftions -, or in cafes where there feems 
 to be no neceflity for them f . " Confidering his 
 *' charader in other refpeds, it would be dealing 
 *' too feverely with him (as a learned writer ob- 
 " ferves) to afcribe this intirely to artifice and po- 
 *' licy, and it would be more candid and charitable, 
 '* to fuppofe, that with much -piety he had a mixture 
 ** of African enthnfiafm \ and that what he thought 
 ** upon in the day he dreamed of at night, and 
 *' fo took his dreams for divine admonitions §." 
 
 B 3 The 
 
 * Vid. Leigh's Crit Sac. in verb. ZijXof. 
 
 ■f- Vid. Cypr. Ep. 63. ad C^cil. where he feems to fpeak of 
 di'vine admonitiom about inixing nxine and 'water in t/jg fatru' 
 mental cup. 
 
 § Mr Jortin% remarks on Eccl. Hifl. Vol. II. p. 299. — Thus 
 Pliny was faid to be admonifhed by a dream, to write his hilloiy 
 of the ivars 0/ Germany, vid. i^lin. Ep. 1, iii. Ep. v. 
 
6 0« E N T H u s I A s M. Chap. I. 
 
 The fafefl way then mufl be to be governed by- 
 holy f'^ripture, and it is happy for us, that we have 
 this pcrfedl rule always ready to try our opinions 
 and conduct by* •, and it is one great excellency of 
 the eftabliiaed church, that flie never was directed 
 by private vifions and revelations, but ftuck wholly 
 to the rule of faith liiid down in fcripture. 
 
 As God has not only given us reafon, but fcrip- 
 ture alfo for our direction, we mufl: beg of him to 
 afiift us by his divine grace in the proper ufe of 
 thofe means ; that we may receive the knowledge of 
 the truth, and be enabled to '•Jiill and to do of his 
 good pie afure — This blcfled influence we are taught 
 to pray lor and expefl, but we mufl: not (as fome 
 would have us) look for " extraordinary impulfes 
 " on the mind, particular revelations and admo- 
 " nitions from heaven, to direft us in our public 
 
 " and private conduct Or for fuch effedive mo- 
 
 " tions upon the foul, that it cannot rejed:, or any 
 ** ways doubt but that they are fupernatural or. di- 
 " vine-, — for an oracle in the breaft, by the refi- 
 ** dence of the divine Spirit there, to be confulted 
 " on all occafions, as the Jews inquired of God 
 " in their fpecial exigencies. — Or for an extraordi- 
 *' nary acquaintance with God, whereby perfons 
 *' become after an inexprefllble manner partakers 
 " of the divine nature ; yea, one fpirit and one 
 " will with him." — All this and much more to the 
 fame purpofe, is taught in what they call the tnyjli' 
 cal divinity §. 
 
 This fcheme of religion, (which I fliall fay fome- 
 thing more about by and by) has been very much 
 
 prom.oted 
 
 * Verhum eft organiun quo Splritus fui ilkminationem fide- 
 libus Dominus dirpeiif:iC. Cal-v. lnj.it, 1. v. cap. 9. 
 
 § See a book, called '7^r(7/o^/a /i/v/?/r^, ortuo difcourfes. con- 
 cerning divine communication^, printed 1697. Sec alfo Cafaub. 
 on Enthtijiafm, ch. iii. p. 149, O'f. 
 
Chap. I. 0?2 E N T H U S I A S M. 7 
 
 promoted by feveral of the church of Rome t, and 
 has been lately taken up and enlarged by fome 
 perfons amongft ourfelves enthufiallically inclined. 
 
 Now, as many perfons who have made very 
 high pretences to religion, and the favour of God, 
 have been led into groundlefs confidences, and 
 miftaken their own fond imaginations, or natural 
 fervour of mind, for divine impulfes, (as has been 
 the cafe in particular of moft cnthufiafts) every 
 fober chriftian fliould take warning from hence, and 
 be the more cautious in thefe refpefts — In any 
 doubts or difficulties, in regard either to their fpi- 
 ritual or temporal affairs, they will put up their 
 petitions to God, and defire of him to enlighten 
 their underflandings, and direft their choice j and 
 after ufing the bell means in their power to be 
 rightly informed, they will proceed to adion ; not 
 upon an abfolute certainty, that what they are go- 
 ing to do is right, but upon a well-grounded pro- 
 bability. — And all faithful chriftians upon a -eview 
 of their lives and undertakings, will find abundant 
 reafon to return God thanks for hearing their pray- 
 ers, preferving them frpm feveral dangers and 
 misfortunes, and diredling or influencing their 
 minds in the choice of fuch things as have tended 
 to their true benefit and advantage. 
 
 But we have no direftion in the word of God, to 
 defire or expe(5t from him extraordinary figns from 
 heaven for determining our doubts ; this may be 
 confidered as a kind of tempting God ; and per- 
 fons who have fuch expeflations lay themfelves 
 open to miftakes and delufion ; '' they will be in 
 *' danger of being impofed upon by the warmth 
 ** of their own imaginations, efpecially if they be 
 ** v/rought up to a flrong defire and expectation 
 
 B4 *'of 
 
 - f See Bjfhop SiiUutgfaet on the fanatu 'frn of the church of 
 Ron-.e, Sect. 14, 15. 
 
 \» 
 
 -4 a n J V I 
 
8 Ow'Enth u SI ASM. Chap. I. 
 
 *' of an extraordinary y?^;; from heaven, in favour 
 *' of a defign which they heartily wifh fhould 
 ** fucceed. — And it is not to be wondered that a 
 '* mind thus prepared fhould be difpofed to inter- 
 *' pret any incident that Ihould happen, in favour 
 «' of its own prepoflefllons*. 
 
 But let us proceed to confider more particularly 
 the cafe of thofe who are fully perfuaded in their 
 own minds, that they have an extraordinary com- 
 miffion from God to declare his will to the world. 
 . — Nov/ fuppofing this, yet how can they reafonably 
 expecb to perfuade others to believe them -, unlefs, 
 like the prophets and apoftles of old, they are en- 
 abled to work miracles •, — without this power, any 
 revelation muft be looked upon, at moft, to be but 
 of a private nature, and to reach no farther than to 
 themfelves.— When Mofes was fent to bring his 
 brethren out of bondage, though he was affured in 
 his own mind, that his commiflion was from God, 
 by thj wonders he beheld-, and had a fufficient 
 token given him, that God was with him, Exod. 
 iii. 3, 12. — Yet he does not think this enough for 
 the convidion of his brethren, who might deny 
 that the Lord appeared to him, Exod. iv. i. till God 
 gave him a power to work miracles amongft them. 
 
 . And Gideon defired that the Lord would fhew 
 
 him a fign or miracle, to be the more fatisfied that 
 be talked li^ith him, Judg. vi. 17, 27 — When Elijah 
 had raifed the widow's Ion from the dead, — " By 
 " this, fays fhe, / bwzv that thou art a man of God, 
 <* I Kings xvii. 2^" 
 
 Whenever 
 
 • Dr Lrlatid (in his Vhiv of the fr'.rdpat dtijllcal ivrlUn) 
 obferves concerning Lord Herhert''» defiring a lign from hea- 
 ven, to facisfy him about publilliing his book DeVcritate, which 
 fijjn he imagined was given him, p. 467, ^c- — It is a won- 
 der indeed, to find that a perfon, who expeiTled a private rcve- 
 lation^ fhould be an enemy to the public ^nd I'taudipg vevclatioH 
 of God is Tcriptur^ 
 
Chap. I. 0/2 E N T H u s I A s M. g 
 
 Whenever then God fends his prophets or mef- 
 fengers on extraordinary occafions, he will alfo 
 enable them to prove their mifTion by miracles, 
 and we have a right to demand this telt of them -, 
 and without this, whatever claim any perfons make 
 to immediate calls and infpiration, we may con- 
 clude that their pretences are falfe and imaginary. 
 One mark of Alabomel's being an impoftor, was 
 his pretence of having revelations from God without 
 the power of miracles to confirm what he taught -, 
 fo that to thofe who faid, that they would not be- 
 lieve in him unlefs they faw him work fome mi- 
 racle, he was commanded to reply, as he afllires 
 us, *' That he was only fent to preach the word.-f'* 
 And we may juft obferve indeed that in cafe mi- 
 racles are now pretended to be wrought in confir- 
 mation of the truth of what is taught, we muft try 
 the dodrines by what is plainly delivered in fcrip- 
 ture ; and if they difagree with that rule, we may 
 conclude that both the dodrines and miracles are 
 falfe. 
 
 As all truths neceffary to falvation are already 
 revealed and confirmed in fcripture, and we are 
 not to expert any new dodlrines. Gal. i. 8. What 
 reafon can we have to think that the things there 
 plainly declared fhould be revealed again to us ? 
 This feems quite needlefs. — And indeed when per- 
 fons pretend to any kind of miraculous powers or 
 infpirations, without a very evident neceiTity, we 
 have the greateft reafon to fufpedt that fuch decla- 
 rations are impofitions on mankind, or the effeds 
 of an enthufiaftic imagination. 
 
 St Paul bids T'ihwtby commit the things which he 
 had heard of him to faithful men, who floouU be able 
 to teach others alfo, 2 Tim. ii. 2. He does not refer 
 them to the inward teachings or communications of 
 the Spirit, for thofe things, which were already 
 
 known 
 
 fj- Alcoran, chap 13 and 17. 
 
10 0;z E N T H u s I A s M. Chap, T. 
 
 known and might be learnt by common means. — 
 And we find that JpoUos, an eloquent man and 
 mighty inthe fcriptureSy who being /^rtrz?/ in the Spi- 
 rit, Ipake and taught diligently the things cf the Lord, 
 had yet the way of God more perfectly expounded to 
 
 him by Aquila and Prifcilla, Acts xviii. 24- So 
 
 eminent a preacher had not that knowledge imme- 
 diately revealed to him, which he had an opportu- 
 nity of attaining by ordinary means ; thus we fee 
 that extraordinary revelations were notj even in 
 the apoftles times, exercifed without necefTity. 
 And we have no need of them now to teach us 
 what the holy fcriptures plainly declare to all. 
 
 If perfons pretend to find out the true fenfe of 
 fcripture by the help of immediate revelation ; the 
 different opinions maintained by feveral, who pre- 
 tend to fuch extraordinary affiftances, fhew how 
 little credit is to be given to them upon that ac- 
 count i and how far they are from clearing up dif- 
 ficult paflages in fcripture, or determining contror 
 verfies of faith. 
 
 As the fcriptures were given by divine infpira- 
 tion, and are the ftandard of true religion, by them 
 
 we are ftill indeed taught of God, John vi. 45 " By 
 
 " them, as a learned writer obferves, the prophe- 
 " tic promife of our Saviour, that the Comforter 
 ^'- fhotild abide for ever, was eminently fulfilled. For 
 " though according to the promife his ordinary 
 *' influence occafionally affifts the faithful in all 
 " ages J yet his conftant abode and fupreme illu- 
 *' mination is in the facrcd fcriptures of the New* 
 " Teftament. *'* -f 
 
 It was necciTary that mod of the firfb teachers of 
 the gofpel Ihould be afl'ifted with immediate direc- 
 tions from the Spirit, before the i-nk cf faith was 
 pcrfe6led in a collection of the apofiiolic writings j 
 after this there was no need tor the fame kind of 
 
 extra- 
 
 * Dr Warburtoui SermonSj Vol. I. p. 224. 
 
Chap. I. 0;z E N T H u s I A s M. l i 
 
 extraordinary afliflance, as perfons were to have 
 
 recourfe to and be dire<5ted by the /acred canon.— ^ 
 
 Hence then we fee how groimdlefs the pretences of 
 
 modern fanatics are, who claim as high degrees of 
 
 divine communications, as if there was no compleat 
 
 rule of faith in being. — " They read the hiftory of 
 
 ^^ *« thefpiritual difpenfations in old times; they look 
 
 ^' '''*' with wonder on the privileges and powers enjoyed 
 
 \^. '"'* by thofechofen veffels •, their imaginations grow 
 
 Xf ** heated, they forget the difference between the 
 
 '" prefent fyftem of things and the pad j they feem 
 
 • *' to feel the imprelTions they fee recorded ; and 
 
 '^4*' they affume the behaviour and mimic the autho- 
 
 '""^xf rity of prophets and apoftles. "f '* 
 
 We muft therefore y^^r^^ the fcriptures with dili- 
 .,' gence and fmcerity ; begging of God that he would 
 open our underjlardings thai we may tinderjiand them, 
 J. — and making thofe words of our Saviour the ge- 
 *neral introduftion to our public inftrtidlions, namely, 
 -}Thus it is written, Luke xxiv. 45, 46. — The Spirit 
 "^ is not fo properly our rule, as he is aneceffary guide 
 to enable us to walk by the rule laid down in holy 
 .. . .fcripture. As we hdiWt Mofes and the prophets, 
 I "^"^Chriji and his apoftks, ftill preaching to us, Jet us 
 .kear them, and thofe who fetch their inftruflions 
 v-evidently out of the infpired writings : And not ex- 
 '^"^sSK-iJeft extraordinary revelations to teach us know- 
 ledge, or perfons from the dead to convert finners, 
 Luke xvi. 30. as this would be to multiply mi- 
 racles without any real neceflity. — Befides, a per- 
 "1 fuafion of being immediately inftru(5led by the Spi- 
 ■*;;i^ rit may induce perfons to pay the lefs regard to 
 I I God*s written word ; — and fome may be tempted 
 ^ to reje6l it by relying on the imagined illuminations 
 
 • ki ^^ ^^<^^'^ ^" ^^■'^"^ ^^'*^" mind as a fufficient rule. 
 ■^j^ All faithful chridians are ftill to hope and pray 
 for the divine alfiftance (as the fcripture directs 
 
 them) 
 
 •f Dr Warhi&lon^ ib. p. 2^3. 
 
12 0« Ent H u s IAS M. Chap. r. 
 
 them) to enable them to perform their duty, and 
 to enlighten the eyes of their underjiandingj Eph. i. i8^ 
 
 And nothing is more contrary to truth, than to 
 
 reprcfent the church of England (as fome do) as 
 not paying a proper regard to the afllftance of the 
 Spirit ; — the contrary being plain from almoft every 
 prayer in her public fervice, wh«-ein the divijte 
 grace is acknowledged and defired : Thus we beg 
 of God, " That as by his fpecial grace preventing 
 " us he doth put into our minds good defires, fo 
 " by his continual help we may bring the fame to 
 " good efFedl. — That by his holy infpiration we 
 " may think thofe things that be good, and by his 
 
 ^ " merciful guiding perform the fame That he 
 
 " would fend his holy Spirit to comfort us, and 
 " aflift us in our way to heaven.— Cleanfe the 
 *' thoughts of our hearts by the infpiration of his 
 " holy Spirit," — and the like*. This is fo evi- 
 dent a truth, that fome perfons inclined to the myf- 
 tical divinity have affirmed, that the church of 
 England agrees even with them in their notions 
 about the guidance and operations of the Spirit -f. 
 
 As God can eafily inlighten our underftandings 
 by his immediate diredlion •, fo no doubt can be 
 made, but that new thoughts and counfels are 
 fometimes infpired into the foul by the filentwhif- 
 pers of the divine Spirit, or fiill fmall voice of God \\. 
 But then thefe fpiritual communications cannot be 
 clearly and abfolutely diftinguifhed from the ope- 
 rations of our own minds ; and our Saviour com- 
 pares them to the wind, whofe found we hear, but 
 cannot tell whence it comcth, John iii. 8 — So that 
 though the Spirit may produce great and good 
 
 effedls 
 
 * Collea for E^Jlcr-Sunday — for cth Sunday after Eafler — 
 for Suiu/ay nftcr J/cenJicn-Day — ira coUeft in communion office. 
 — See the 13th and i6th articles of religion. 
 
 f See T/Woa. A/y/7/f . Difc. 11. p. 20, ^V. 
 
 11 Concerning divine influences or impreflions en the mind. 
 Sec IFollaf.oHi Religion of Nature, S.V. Prop, xviii. p. io6, ^V. 
 
Chap. T. 0;z Enth u s lAsM. 13 
 
 cffeds in us, and we are in ho doubt about his in- 
 dwellings and operations ; yet we cannot fay, that 
 fuch a particular thought or opinion was owing to 
 his immediate direftion, and fo deliver it as a di- 
 vine oracle. — The gofpel gives afilirance to all faith- 
 ful chriftians, that through the power of the Spirit 
 they fiill abound in hope, and be filed with joy and 
 peace in believing — Thefe and the Hke fruits or in- 
 fluences of the Spirit will be always rtecefiary in the 
 church of Chrill; and they are indeed as much 
 from God as what we call the extraordinary ^///x of 
 the Spirit ; but they are not given us for the fame 
 ends, but only as neceflary helps for working out our 
 
 own falvation along with our beft endeavours The 
 
 gifts which we are now to expec5l are the fandify- 
 ing rndfaving graces of the Spirit ; good defires put 
 into our hearts and pious affediions. — The fruit of 
 the Spirit i^ love^joy, peace, gentlenefs, goodnefs, faith, 
 Eph. v."'i2, 23. That fpiritual gjliftance which 
 cnableth us to live fob erly, right eoufly and godly in this 
 prefent life, is more valuable to us than the extra- 
 ordinary gifts of the Spirit, by which perfons were 
 enabled to work miracles ; which were not fo much 
 •given for their own private benefit as for that of 
 others, and to confirm the truth of the gofpel in 
 general. — Thus our Lord declares, that the voice 
 from heaven came not, becaufe of him, but for the 
 fake of the people who food by, John xii. 30. And 
 we find that fome perfons might be in pofiefilon of 
 miraculous gifts without working out their cwnfal- 
 vation. 
 
 Our Saviour tells us, that to many who Ihould 
 plead at the laft day, that they had done wonder- 
 ful works m his name, he fliould anfwer, I never 
 knew you (i)r approved of you as true difciples) De- 
 part from me, ye that ivork iftiquity. Matt. vii^22, 23. 
 — So that we find thofe gifts were fomctimes given 
 to the evil as well as the good, and did not necefla- 
 
 rily 
 
14 On E N T H u s I AS M. Chap. I. 
 
 rily Tecure their falvation — They were but mere 
 inilruments, and contributed themlclves no more 
 to the wonderful things done than the bones of 
 Elijha, 2 Kings xiii. 2 1 . or the handkerchiefs or aprons 
 brought from the apoftle, A^s xix. 12. 
 
 From the hiftory of5^/^^;;z, Numb. xxii. 2 Pet. 
 ir. 15. it alfo is evident, that without the true 
 fandtifying influences of the Spirit upon the heart 
 perfons may be in pofTeffion of extraordinary gifts i 
 a point that ought to be ferioufly confidercd by all 
 thofe who now imagine that they have luch gifts, 
 left they mifs of falvation. 
 
 When the [evenly returned with joy, faying, 
 'Lord^ even the devils are fubje5i to us through thy 
 
 name He tells them, Rather rejoice^ becauj'e your 
 
 names are written in heaven, Luke x. 17,20. — And 
 St Paul, fpeaking of the feveral miraculous gifts 
 of the Spirit, and directing the difciples to defire 
 the bejl gifts, yet declares (for the comfort and fa- 
 tisfa6tion of thofe who had not miraculous gifts im- 
 parted to them) that he would fhcw them a more 
 excellent way, i Cor. xii. 31. which was that of 
 charity or chriftian love ; — a virtue, which all true 
 chriftians may, and are obliged to praflife ; and 
 without which the moft excellent of the miraculous 
 powers would fignify nothing to thofe who poflefTed 
 them, I Cor. xiii. i.— which lets us fee how far the 
 faving gifts of the Spirit exceed the miraculous ones. 
 We may be very well content then to be without 
 the latter, if we are blefled with the other ; which 
 will lead all perfons, who make a proper ufe of 
 them, to eternal happinefs ; : — thofe we muft then 
 conftantly pray for, and we are alTured that they 
 will be beflowed upon us — Thus much I thought 
 proper to fay in order to prevent complaining ; or 
 that chriftians may not think that they are now de- 
 prived of any gofpel privileges neceffary to their 
 lalvation -, or that God's goodnefs is leis evident 
 
 10 
 
Chap. I. Oti Enthusiasm. ir 
 
 to us now, than it was to the primitive chrijiians. 
 How far the Spirit may aflift perfons in all their 
 good defigns and undertakings, and in what parti- 
 cular manner he does it, we cannot exaflly deter- 
 mine J but as it is God that worketh in us, we muft 
 
 always remember to give him praife and glory , 
 
 However, in regard to the fpiritual afliftance afforded 
 to the minijlers of the gofpel, they may certainly ex- 
 ped: as good a Ihare of it, who with due preparation 
 and ftudy compofe religious difcourfes before they 
 deliver them to the people, as thofe perfons whp 
 fpeak without this care or premeditation. 
 
 And here it will not be improper to make fome 
 obfervations on thofe extraordinary gifts in preach- 
 ing and prayer, which fome perfons are thought to 
 be endowed vv^ith. 
 
 By the help of a good memory, quick invention, 
 and a fluency of fpeech, which is natural to many, 
 they may be able to preach and pray extempore, or 
 without much premeditation ; as will as to fpeak 
 readily on feveral other fubjefts where no miracu- 
 lous power is pretended to. If this readinefs of 
 fpeech was to be met with only in fpeaking on re- 
 ligious fubjefls, there woula be the better pretence 
 for looking on it as an extraordinary^///, but this 
 is not the cafe ; — and by ufe and fludy perfons may 
 much improve themfelves in this manner of fpeak- 
 ing*. So that amongil thofe who are trained up 
 and exercifed this way in order to fit them for the 
 miniftry, what they fay, or is reckoned a gift by 
 fome, is evidently the efFe6l of art and ftudy ; and 
 can no more be attributed to the immediate afiift- 
 
 ance of the Spirit than what is written down And 
 
 it is obferved of thofe, who pray or preach "without 
 hook, as well as of other orators, that they do not 
 
 go 
 
 * See Biftipp,¥7/fw's two difcourfes of the J-//? rf prayer and 
 preaching ; where lie fhevvs how far it is attainable by induftrv, 
 and gives feveral dire(^',oni to that purpofe. 
 
'i6 C« E N T II u s I A s M. Chap. t. 
 
 go on with that fluency at firft as they do after- 
 wards i and this we mud attribute to a natural 
 caufe ; If they had the extraordinary affiftance of 
 the Spirit^ and it was he that helped their infirmities^ 
 affording a fupply of words and matter, their dif- 
 courfe mud be equally fluent throughout, with- 
 out hefitation, interruption, or any other deficiency. 
 — Even fome perfons, though ignorant and un- 
 learned, by diligently liftning to others, if they 
 have a good memory, and feveral fcripture phrafes 
 ready, may in time, and by frequent practice, 
 attain to what fome perfons reckon a great gift in 
 prayer and preaching. 
 ^ Preaching without book is praflifed by many 
 in the eftablifhed church, who do not pretend to 
 any greater7^/W/«^/ afllltance than their brethren — 
 And it is the ufual method in the church o^ Rome, 
 ■where we are told many perform it with a kind of 
 enthufiaftic rapture, with fuch loud exclamations 
 and ftrange tone of voice, that they even terrify 
 feveral of their auditors*. And it has been given 
 out that the virgin Mary has fometimes fuggefted 
 every word to the {preacher ; this is reported of 
 {omt o^ xh^ Dominicans : Alfo in fliaring the gifts 
 and graces of God (which the Alonks have done 
 amongft themfelves) they have boldly appropriated 
 to their own order the gift of preaching, ftyling 
 themfelves iht preaching brothers \ though a perfon, 
 •who frequently heard them, informs us, that he 
 had fcarce found any more unfuccefsful than them- 
 felves in this part of the minifterial duty f. 
 
 A readinefs of utterance in preaching, accom- 
 panied with the appearance of great zeal, are of 
 themfelves no fure marks of extraordinary fpiritual 
 
 afliftance j 
 
 • Tlrs h moft peculiar to the Cupurhhis. ?cc the frauds cf 
 Kcmip Monks. By Gab d'Emilliane, Vol. I. p. 27,'. 
 
 f Frauds of Komijh Mcnks, kc. ib. p, 270. — See alfo En- 
 i\i\i(izim 0^ Meibodijis and Papijis ccn:pared. Vol. I. p. 51- 
 
Chap. I. 0;z E N T H u s I A s M. 17 
 
 afliftance ; we find that heretics and wicked perfons 
 have fometimes had abilities of this kind, to the 
 great furprife of their hearers. — When the fancy 
 begins to be warmed, and the animal fpirits put in 
 motion, and by this means words begin to flow 
 more readily than ufual, fome have miilaken that 
 for the immediate influence of the Spirit, or an ex- 
 traordinary gift in freaking ; which was the efFe(5l 
 only of nature and art, (as we find perfons are fre- 
 quently aff"e6led the fame way, where religion is not 
 at all concerned.) — One perfon may much excel 
 another in a ready way of utterance, without hav- 
 ing! any better fpi ritual gifts or more knowledge 
 in the doftrines of religion ; nor can the pretence 
 of following teachers thus gifted or qualified, be 
 any lawful excufe for making divifions in the church 
 of Chrifi. 
 
 Striftly fpeaking, indeed, all the wifdojn we 
 have, and every ufeful endowment, is a gift owing 
 to God's bounty ; he giveth us a capacity and abi- 
 lity for it, andafiifts our lawful endeavours: He is 
 the author of our being, and of every valuable qua- 
 hty belonging to it. If we g&t much learnings and 
 frofit thereby, wemuft (as the fon of Sirach obferves) 
 afcribe the glory to him who giveth us wifdom, Ecclus. 
 li. 1 7. Every good gift, and every perfeSi gift, is 
 
 from above. Jam. i. 17 And the infpiration of 
 
 the Almighty giveth man under fianding. Job xxxii. 8. 
 — " Reafou itfelf may be confidered as natural re- 
 " velation. Whereby the fountain of all knowledge 
 *' communicates to mankind that portion of truth, 
 ** which he has laid within the reach of their natu- 
 " ral faculties *." — And the natural or acquired 
 gifts of the mind may, in one fenfe, be called fpi. 
 ritual, as they are the operations of the foul, which 
 is a fpiritual lubftance breathed into man by God 
 the father of fpirits. — But we muft diftinguifh be- 
 C twixt; 
 
 * Zca<r's Effuy,— Vol II. Ch. 19. 
 
1 3 O/^ E N T 11 u s I A s M. Chap, I. 
 
 twixt gifts of this kind, and the fupernatural ones 
 we are here fpeaking of. " How much foever 
 " fome men may tranfcend others in their intel- 
 *' ledlual capacities and improvements, we muft not 
 ** afcribe this to a higher principle than the nature 
 " of man, (for the tailed trees are natural as well 
 " as the loweft fhrubs) they differ as much from 
 *' men gifted by infpiration, as GoUah from Sam- 
 *' [on y or fludied linguifts from the Apoltles, who 
 " were infpired with the gift of tongues*'' 
 
 Some perfons then, by having much better natu- 
 ral endowments than others, attain wifdom with 
 lefs trouble, and arrive looner to a great degree of 
 religious knowledge, and other parts of learning. 
 But no one muft: now pretend to this wifdom, as 
 being an extraordinary gift imparted to them with- 
 out any pains or inquiry of their own. — They 
 who think fo deceive themfclves, and impofe upon 
 others, and will err, mt kuozvifig the fcripuresy 
 Matt. xxii. 29. 
 
 If any perfons, by the fpirit of prayer and preach ■ 
 ingt mean only an ability to pray and preach to ad- 
 vantage, they ought to exprefs themfelves fo clear- 
 ly upon this point, as not to make their hearers 
 believe they do it by immediate infpiration from 
 the Spirit; — a notion that has been hurtful to reli- 
 gion, as it has given fome a difguft to picus fcrms 
 of prayer, and has been a great occafion ot fchifm 
 and rebellion in this kingdom. — In the church of 
 Rome we are told, that the learning of their Sc 
 Bridget was not acquired but infifed, by which 
 fhe anfwered the moil profound doftors in the mofl 
 difficult fpeculations of divinity j — and both their 
 St Francis and Ignatius Loyola (founders of two 
 famous orders) were ignorant enthufiaftic perfons, 
 
 and looked upon by many as mad It is laid of St 
 
 FranciSj 
 
 I; * Sec Tle/i>hit 0/ Enthufinfm exordftcf, in a Sermon by Dr 
 ///,.;. K>\\ 1 Cor. Aii. 4. p. 3. % 
 
Chap. I. 0;2 E N T H u s I A s M. 19 
 
 PranciSy that he had no teacher but Chrifi, and that 
 he learned all by infpiration ; that the rules of his 
 order were not compofed by the wifdom of men, 
 but by God himfelf; — and that Ignatius had fuch 
 clear divine revelations, that in a moment of time 
 he underftood the greateft myfteries of religion, 
 and mofl fubtil fpeculations in philofophy *. 
 
 M<2/&w«(?/, the famous impoftor, could neither write 
 nor read, as he him felf informs us j and this both he 
 and his followers urge as an argument, that he re- 
 ceived the dodrine which he taught by immediate 
 Infpiration -, and that no perfon by human wifdom 
 could compofe any thing equal to the book of their 
 
 law for infl:ru6lion and eloquence f And they 
 
 pretend that this proves his divine miflion inftead 
 of all miracles. — A late writer of his life, who 
 feemed to look upon him as a hero, yet obferves, 
 " That with an offenfive arrogance Mahotnet de- 
 " fied both men and angels to compofe any thino- 
 
 *' equal to what he delivered to the world j and 
 
 *' that it was above the ordinary force of nature 
 *' for a man without letters, deftitute of all theolo- 
 " gical learning, to projed:, by his own power, a 
 " fyftem of doctrine capable of opening all the eyes 
 *' of the world %." — And Ibme of his difciples have 
 affirmed, that xhtir Alcoran was lent them down 
 from heaven already v/ritten, and have been in a 
 doubt, We are told, whether it was created or un- 
 created II. 
 
 As for extraordinary infpirations, or gifts in 
 grayer and; preaching, we muft not exped them 
 
 C 2 now 
 
 * See Bifhop StilUn^fleetoxithe Idolatry and Fa?ta.'id;}/i oi the 
 church of Ro?Ke, Chap. 4. 
 
 + See JUora?if chap. ii. 7, 10 and 1 1. and a\(oPndea!ix"a Life; 
 of Mahomet, p. 21. 
 
 X See the Life of Mahomet by count Boulabrcilhrsy ed. Loji.L 
 1752, p. 94, 194. 
 
 Ij See Tix iVarburton^ Serm. 'V ol. L p. 22^.— Foks2re's SelcSi 
 pieces, (LoTid. 1754.J p. 2 1-1 —o'l Mahomet ?ixAx\iQ Korav, 
 
20 0;^ E N T H u s I ASM. Chap. I. 
 
 now any more than the gifts of langudges^ or other 
 miraculous powers.— If we had the fame promifes 
 which Mofes had, that God isjould he our mouthy 
 and teach us what we fhould fay, Exod. iv. 12. or 
 if our Saviour's promife to his difciples, jiot to me- 
 ditate before^ (as he would fupply them with words 
 and ivifdom, Luke xxi. 14, 15. Matt. x. 20. j could 
 be applied to chriftians in all ages, and upon all 
 occafions, (which even in that place only means, 
 that he would fupply them with proper anfwers 
 when they were brought before their perfecutors) 
 then would ftudy and labour be lofs of time. But 
 if any fancy, or would have others believe that the 
 words which they fpeak are immediately given 
 them from above, it is time enough to believe them, 
 when we find that they fpeak any other language 
 befides what they have learned ; or teach any thing 
 which cannot be acquired by common means — 
 It is certainly a defirablc thing to be taught imme- 
 diately from heaven all necelTary and divine truths, 
 without the wearinefs of fleJJj which attends niuch 
 fiudy, as the royal preacher exprefTes it, Ecclef. xii. 
 12. who feems to fpeak from his own experience. 
 — As he excelled in all manner of knowledge ; ma- 
 ny of whofe valuable works in natural and moral 
 pbilofopby, as well as in poetry y are not come to our 
 hands, i Kifigs iv. 30, ^c. 
 
 God could eafily furnifh the mind at once with 
 all kind of knowledge, if he thought fit -, but this 
 is what we are not to expedt, any more than to be 
 fed by a miracle from heaven without any labour 
 of our own, as the Jfraelites were in the wilder- 
 ncfs."— His goodnefs inclines him to give us thofo 
 things which are ncceflary for us-, and when this 
 can be done in the common way of his providence, 
 and according to the fettled laws of nature, he 
 does not choofe to exercife a miraculous or uncom- 
 mon power. And it is but lazinefs and a pre- 
 
 fumpiuous 
 
chap. T. 0/2 Ent H u s lASM. 21 
 
 fumptuous tempting God to look for fupernatural 
 help in fuch things as we are enabled to do of our- 
 felves. — If the gifts then, which fome pretend to, 
 are not defigned to give them a true underftanding 
 of the fcriptures, or explain the difficulties contained 
 therein, but only to teach them the truths already 
 known and fufficiently revealed ; and enable them 
 to exprefs, what may otherwife be done to equal 
 advantage by common or ordinary means, afTiiled 
 with the divine bleffing, where is the occalion for 
 fuch gifts^ or what grounds have we to hope for 
 them? If all perions may expecSt to be immediate- 
 Jy taught of God, then there is no need to be taught 
 of man ; or even for the fcripture itfelf. — But if 
 this gift is only given to fome particular perfons, 
 they mull convince others of the truth of it by 
 working miracles, 
 
 God ceafed by degrees, as a learned writer ob- 
 ferves, to difcover the doftrines of the gofpel by 
 infpiration to the minifters of Chriji ; and by the 
 time the writings of the New Teftament v/ere made 
 up, and the fcripture-canon, as it were, fealed ; 
 the fucceifors of the apoftles, in the age immedi- 
 ately following, pretended to no other way of re- 
 velation, or coming to the knowledge of the chrif- 
 tian religion, than by the word of God in fcrip- 
 ture — And as to the gift of praying or preaching 
 hy the Spirit^ there is no mention made of it in the 
 ecclefiaitical writers, v/hen they enumerate the reft 
 of the fpir it ual gifts continued for fome time after 
 that apoflolic age^ — neither need we wonder, fays 
 he, fmce chriftians mJght learn what to pray for, 
 and how, out of the fcriptures, which are an ex- 
 cellent rule of devotion, as well as of faith, and 
 fmce that gift was alfo rendered ufelefs by the ear- 
 ly and general ufe of liturgies *. — We muft then 
 
 C 3 carc- 
 
 * See the Sf'in't of Ehthitjlofm exoidfed, by TiiHkk:, p. 2-, an^ 
 wm-Eufeb. Hit. Ecc. lib. iii. cap. 37. 
 
22 0;z Enthusiasm^ Chap. I, 
 
 carefully diftinguifh between an age of miracles, 
 when the chriftian religion firft made its appear- 
 ance, and that time when it is fully eflabliflied in 
 the world, and the fcripture is given to us as a 
 Yiilc cffaitb — Suppofing a perfon was taught the 
 gofpel now by infpiration, yet might he not there- 
 by be more capable of advancing religion than one 
 who had this knowledge by diligently fearching 
 the fcriptures. — What multitudes perilhed in fin 
 and unbelief, who heard the infpired inftrudions 
 of the apoftles, and faw the great miracles they 
 wrought ? nay, how many were unmoved by the 
 divine difcourfes of our Lord himfelf ? thouo;h it 
 ** was owned by fome, who were not his difciples, 
 that never man [pake like him, John vii. 46. 
 
 As to the duty of prayer, there is no need of 
 immediate infpiration for the due performance of 
 it, if we offer up our prayers with a devout heart, 
 though in a premeditated iorm ; yet will they be as 
 acceptable at the throne of grace as if they were 
 infpired. As we have then no promife of being 
 miraculoufly taught of God, fo have we no neceflity 
 for it ; feeing we have the holy Scripture given 
 for our dire6lion ; wherein are contained all truth? 
 neceflary to make us wife tinto falvation, 2 ^im. 
 iii. 15. And if perfons are not content with this, 
 but will fly to extraordinary means, it is an evident 
 mark of enthufiafm. 
 
 In the eftab]i(l:ed church we pray for the infpi- 
 vation of God's Spirit to aflift us in the work of the 
 
 miniftry, as well as in other religious duties 
 
 " That God the giver of all good gifts v/ould give 
 *' his grace to all thofe, who fhall be called, or 
 *' ordained to ferve in the facred miniftry of his 
 " church,— and replenifh them with the truth of 
 *' his doftrine, and illuminate them with the true 
 '* knowledge and underftanding of his word *.'' 
 
 But 
 * See prayers for Emlcr-lVcch, - .ind Litaiy. 
 
Chap- I. 0» Ent H usi A s M. -23 
 
 But this is not to be expefted without their own 
 bed endeavours, and the outward means of ftudy, 
 and diHgent application to the fcriptures. — As we 
 are not to expert that God will make us good 
 without our own endeavours, fo neither mull we 
 hope that he will make us wife y/ithout the fame 
 diligence. We are not only to defire divine know- 
 ledge, but alfo feek for her ds filver, and fearch 
 for her as hid treafure, Prov. ii. 3, 4. — Thus the 
 fon of Sirach tells us, that he not only aficed for 
 isoifdom openly in his prayer, but 2}So fought after her 
 diligently to the end ; by which means he profited 
 much thereinyE.cc\i\s.v. 13, ^c. — And our Saviour 
 directs us not only to afl<, hut feek alfo, in order 
 
 to find what is good for us. Matt. vii. y And we 
 
 may hope for the greatefi; degree of fpiritual aiTifc- 
 ance now afforded, when we are careful to make 
 life of the belt means in our power for underftand- 
 ing the fcriptures. 
 
 Gifts are the beil tried by the fruits they pro- 
 duce ; now if we compare the gifted difcourfes of 
 fome with the ftudied ones of others, v/e cannot, 
 I think, be much in doubt which to give the pre- 
 ference to. —The more pains and care is bellowed 
 in our religious compofitions and interpretations 
 of holy Scripture, the more ufeful and inftrudlive 
 they are like to be ; and upon this account more 
 agreeable to the Spirit of God, than what is fpoken 
 off-hand without much ftudy or thought ; where, 
 I am afraid, many things are uttered, which, if 
 duly examined, could lay no great claim to fpiri- 
 tual affiftance ; — but would be found to be words 
 multiplied without kfiowledge. Job xxxv. 16. — Per- 
 fons, who preach extempore, fhould be thofe of the 
 befl learning and judgment, and by no means the 
 ignorant and unexperienced, (as is too often the 
 cafe) who- are, of all others, the moll unfit for it ; 
 though they generally have a good opinion of their 
 
 C 4 own 
 
 
24 0« E N T H u s I A s M.^ Chap. r. 
 
 own abilities, and fcarce know enough to make 
 them truly fenfible of their ov/n deficiency — Nor 
 are perfons to look upon themfelves as gifted for 
 prayer and preachings or qualified to be minifters 
 of the gofpel, though they have a fupply of words 
 for holding out a prayer or religious difcourfe 
 for a confiderable time. — A fluency of words in 
 this, as well as in feveral other cafes, as was ob- 
 ferved, may be had without any uncommon afTill- 
 ance; — but more than this is required to make 
 public inftrudions truly ufeful and edifying. — A 
 iermon is not valuable for its length, or becaufe it 
 was fpoken without book i but as it tends to inform 
 the judgment and underftanding of the hearers; — 
 it fhould bothpleafe, perfuade, and inftrud; fcrip- 
 ture muft be properly applied, the difficulties of it 
 explained, feveral texts carefully compared one 
 with another to find out their true meaning, and 
 be fo interpreted as to keep up a confiftency in the 
 
 whole This cannot be well done without ftudy 
 
 and premeditation, which, by the divine blefling, 
 will be a good means to keep us from any danger- 
 ous miftakes,or from deceiving ourfelves and others: 
 And by writing down fome part of our thoughts, 
 when we have time and leifure carefully to examine 
 things, and compare one part of fcripture with an- 
 other, fome of the more difficult docflrines of, the 
 gofpel will be better explained, and all things ex- 
 prefled in a more clear and inftrufbive manner; 
 in better method and order than by trufting to our 
 memory. If the Spirit afforded tlie fame extraordi- 
 nary afiiftance to perfons nom as it did to the Apo- 
 ftles, fo as to bring all things to their rememhrance^ 
 John xiv. 26. or give them a full knowledge and 
 underftanding of all parts of holy fcripture, there 
 would then be lefs need for premeditated difcour- 
 ics. But as we are not infpired as they were, we 
 
 are 
 
Chap. I. 0;2 E N T H u s I A s M. 25 
 
 are under no neceflity, nor are we able to imitate 
 them particularly in all things they did : Our bufi- 
 nefs is indeed to preach the gofpel ; but we are at 
 liberty to do it in fuch manner as we think is moft 
 edifying and inftrudting. — And perfons have an 
 opportunity of exercifmg the beft gifls they have 
 in premeditated difcourfes j they are not abridged of 
 their chriftian liberty, as they may choofe what 
 fubjefts they pleafe, and treat of them in fuch a 
 manner as they think moft proper for the inftruc- 
 
 tion of their hearers And we may undoubtedly 
 
 hope for as much fpiritual afliftance when we are 
 compofing and writing down religious difcourfes in 
 private, as when we attempt to fpeak in public 
 
 without this care and caution They who think 
 
 that the committing our thoughts to writing can 
 make them lefsy/'/nV^^/ and ufeful, muft be go- 
 verned by unreafonable prejudice. 
 
 A late ingenious writer upon Hie fubjedl of 
 ■preaching, whofe book contains many judicious re- 
 marks, and ufeful inftrudlions, has obferved in- 
 deed, *' That though a clofe ftudy and application 
 " of mind to one's fubjeft is neceflary before per- 
 " fons appear in public, yet a great deal muft be 
 *' left to the extemporary efforts of nature. — That 
 " if the fpeaker be mafter of his fubjed:, and tho- 
 " roughly warmed with it, nature in that cafe 
 " will fuggeft the moft becoming ornaments and 
 
 " fignificant phrafes Light and order will natu- 
 
 " rally dawn upon it ; and every thing will fall 
 *' into the place which becomes it beft. — One part 
 " will introduce another, juft at the time that the 
 " minds of the audience are prepared to receive 
 *' it. — That unlefs imagination play its part very 
 " ill, the boldeft figures and moft moving expref- 
 " fions will pour in upon you, and animate the 
 ♦* whole diicourfe with fuch life and fpirit as 
 
 " cannot 
 
26 0/2 E N T H u s I AS M. Chap. L 
 
 " cannot fail of gaining the utmofl; attention of 
 " the hearers*." 
 
 This author feems to fall in with, or make ufe 
 of feveral of the fame kind of arguments with the 
 Archhijljop of Camhray in his Dialogues on Eloquence •, 
 
 . who amongft other things mentions, " The ad- 
 
 " vantages which a preacher mufl have, who does 
 *' not get his fermon by heart, over one who re- 
 *' cites word for word what he has fludied.— That 
 " if he has any natural talent for eloquence, his 
 *' laiigtsage muft be lively and moving ; even the 
 *' warmth that animates him, muft lead him to 
 *' fuch pertinent expreflions and figures as he could 
 *' not have found out by ftudy ; and even his repe- 
 *' titions will help to imprint the truth more 
 " deeply, i^c.\r 
 
 Thefe and the like aflertions cannot be generally 
 allowed of; experience too often contradicts the 
 truth of them, (however well qualified in thofe 
 refpeds the authors themfelves might be whom we 
 have here mentioned). — Though fome perfons may 
 preach to advantage in the extemporary way on 
 particular fubjefts, yet it is trufting a matter of 
 moment to too great an uncertainty, without any 
 jieceffity for fo doing : — And it would be wrong to 
 make it a general pradlice, where perfons have 
 means and opportunities of doing it in a more 
 fafe and perfed manner — It will be the beft then, 
 upon the whole, for a chriftian orator or preacher 
 lo be content to go in that way which is the fafeft, 
 
 though 
 
 ^ See a Dialogue concerning The Art of Preaching, by Mr 
 Fordyce, 1752, p. 219, &c. 
 
 f See his fecond Dialogue concerning Eloquence — Tliis very 
 'eminent writer, wemay juil obfcrve, had fomething of an <';?//•«- 
 jiatiic turn in his diipofition, as appears from his beinj^ an ad- 
 mirer of the Mxfiic Di'vir.ily, and becoming a dikiple for I'ejue 
 time at Icaft of MadamGw/ow, the broacher o^ i^hiietifm in France^ 
 a "-reat enthufiaj}, who pretended to prophecies and revelations. 
 *JSee Voltaire^ Ageof Leivis XI V. Vol II. ch. 34. of %/>/'//«. 
 
Chap. I. 0;z E N T H u s I A s m. 27 
 
 though it may be fometimes the lower^ than need- 
 lefly to ftrike int:o paths in which he is expofed to 
 precipices and dangers *. 
 
 If by writing down the chief part of our fer- 
 mons they are hereby m^de more exafb, and it has 
 produced to us many volumes of the beji that are 
 extant (as an eminent writer owns, who yet pro- 
 
 pofes a different method of preaching X) This is 
 
 Hjfficient to recommend it for general ufe j nor 
 will it be proper to leave it for the fake of feme 
 imaginary advantages in another way. 
 
 A perfon who makes ufe of notes is under no 
 necefllty of always poriitg upon them, nor is he hin- 
 dered from enlarging on his fubjed when he fees a 
 proper occafion for it, or can do it to real advan- 
 tage. — There are many perfons who, though they 
 have not all the qualifications neceffary for makino- 
 an accomplifhed extemporary preacher, are yet fuf- 
 ficiently enabled to inftrudl the peop^le by kt and 
 premeditated difcourfes j a method that ought not 
 to be found fault with, confidering the great num- 
 ber of preachers which are now required amono-fl: 
 us ; and they, who find themfelves qualified to do. 
 it in ?i different manner, are not reftrained from ufino- 
 their liberty. 
 
 Perfons of very good abilities may not at all 
 times be in a fit temper and difpofition to preach 
 to the bed advantage in an extemporary zvay\ or fo 
 as they themfelves would defire it fliould be done. 
 — If the animal oeconomy be out of order it will 
 hinder the foul from exerting fome of her choiceft 
 operations. — 'The body preffcth down the foul ^ and the 
 earthly tabernacle zveighelb down the mind^ Wifd. ix. 
 15. — This weight is felt more by fome than others, 
 
 and 
 
 * Debet orator erigi, attolli, interdum etirtm eiFervefcere, ac 
 ficpc accedere ad prfi'i.eps-—tiitius per plana, led humilius uC de- 
 preflius iter. Piin. Ep. xxvi. 1. 9. 
 
 X See BiHiop Biiniet's Palt, Care, ch. ix. 
 
2S 0// E N T H u s I A s M. Ciiap. r." 
 
 and at one time more than another ; and this d?- 
 fed the Body will be fubje(5t to till it puts on in- 
 corruption^ and is clothed with immortality. — This is 
 an ai^ument, which amongft fevcral others may be 
 •urged in behalf of fet forms and precompofed dif- 
 courfes in public worlhip — A pious perfon, who 
 had been ufed to a contrary practice, complains of 
 it (whilft a teacher amongft the Diflenters) " as be- 
 *' ing, to feme, too great difcouragement and op- 
 " preflion of mind, to have prayers to make always 
 " and wholly when they are to ufe them in fo pub- 
 *' lie a manner, and a hindrance to their own de- 
 '* votion •, and if written precompofed prayers as 
 *' well as fermons were in ufe, fome minifters could 
 *' addrefs themfelves to that part of their fervice, 
 " with more chearfulnefs than in the prefent way of 
 •' prayer extempore *." 
 
 The prudent and modeft muft be often fenfible 
 of the many imperfections of this method, and no 
 doubt be inwardly afliamed of fome expreffions pr 
 explanations of fcripture, which might have been 
 prevented, or done to better purpofe, by preme- 
 ditated difcourfes. — By this means our extemport 
 thoughts are put in due method and order ; any 
 luxuriancies of fancy or redundancy of expreflion 
 corrected, deficiencies fupplied and errors amend- 
 ed Thus the more pains we take beforehand in 
 
 preparing our fermons, the more regard v/e pay to 
 our audience, and the more benefit will be received 
 — The fA-Zfw/'^r^ method of preaching will be apt 
 to lead many into error and enthufiafm, and make 
 them miftake the natural fervours which they 
 work tliemfelves up to for divine operations. — 
 And when a fupply of proper matter is wanting, 
 they will make up the defed by warm exclamations 
 
 and 
 
 * See fome letters of Mr Cromj fen's, p. 48 added to his Fu- 
 neral Sermon, preached by the Reverend Mr Ma<f.:cn, late Arch- 
 deacon of 'Nottivgha??:, 1729. 
 
Chap. I. 0;2 En TH usiAsM. 29 
 
 and needlefs repetitions ; and being much affeded 
 themlelves, will imagine that the hearers muft be 
 fo too. But the underftanding and judicious part 
 of an audience muil be moved by fomething more 
 than a feeming zeal and warmth, which are only 
 the outward means or inftruments for the better 
 conveying wife inftru6lions to the foul [rapit illos 
 rerttm pulchritudo^ non verhorum inanium fonitiis^ 
 Senec. ep. 108]. — Good forms of any kind can be 
 no hindrance to a rational well-grounded devo- 
 tion ; but enthufiafm generally makes perfons im- 
 patient of being kept within Hinted bounds and 
 limits. 
 
 As no method of inflruftion can produce true 
 conviflion or a real and lafting reformation, un- 
 lefs " the great Father of Spirits concur, and tranf- 
 " fufe life and vigour into the heart*;" we cannot 
 doubt but that God will be as ready to produce 
 this good effed by means of premeditated dif- 
 courfes as of extemporary ones. — If perfons can 
 read the holy fcripture, and other religious direc- 
 lions with real proftr, and are commanded to do 
 fo, they may furely receive as much advantage by 
 hearing them read or preached by others. — And 
 if premeditated difcourfes, compared with extempore 
 ones, are found more exad and perfed, why fhould 
 they not be reckoned moreufeful to thofe who hear 
 them ? To affcrt the contrary is making edification, 
 or religious improvement, depend on groundlefs 
 fancy rather than on true judgment and reafon. 
 If we had indeed any command in fcripture for ex- 
 temporary inftruftion, then we might be affured 
 that it would be the moft edifying way ; nor could 
 we doubt of the divine afilftance in order to make 
 it fo. 
 
 I fliaU here juft take notice, that though the 
 writer laft referred to allows our modern preachers a 
 
 greiC 
 
 • Fcrcl^ui ArtofFj-eachiKg. p. ii2. 
 
 -f U' 
 
 rc 
 
jo 0/Z E N T H U S I AS M.' Chap. i. 
 
 great fliare of real merit, yet he fays, that he is 
 not thoroughly fatisficd with all their combined 
 excellencies — '* I want, fays he, to have my mind 
 *' exalted above the world, and above itfelf, with 
 *' the facrednefs and fublimity of divine things \ I 
 *^ want to feel, no lefs than be coolly convinced of, 
 *' the tranlcendent beauty of virtue •, I want to be 
 *' awed as with the prefence of God, to fink into 
 *' deep pfoftration before him ; I want to conceive 
 " an infinite horror at fin, to glow with an ardent 
 *' paffion for doing good j — to pant after perfe6lion 
 *' and immortality -, in fhort, I want to have my 
 *' underflanding enlightned, my heart infiamedj 
 *' every affedion thrilled, and my whole life re- 
 -formed*." This is indeed a beautiful defcrip- 
 tion of the blefTed effedls which every one fliould 
 defire from hearing the word of God preached ; — 
 but then what is here wanted is not fo properly to 
 be looked for from the preacher, as from the grace 
 of God operating upon the foul of the hearer ; 
 which we muft conftantly apply to him for by 
 prayer, Mali. vii. 7. i^c. (ufing alfo the beft means 
 in our own power) as it is God that muft work in us, 
 and enable to will and to do of his good pleafure, 
 Phil. ii. 13. — Without this divine help the holy 
 fcripture itfelf will be read or heard with coolnels 
 and indifference ; no wonder then that the wifeft 
 human inftruclions fliould prove ineffeftual to 
 promote 2i good life, fo that neither is he that plant- 
 eth any thing, neither he that watereth, but God that 
 giz'eth the iucreafe, i Cor. iii. 7. 
 
 As to extemporary difcourfes, a readlnefs to 
 fpeak off-hand with judgment and tiifcretion, may 
 on fome occafions or fudden emergencies be very 
 iifetul, and is a valuable qualification ; Jo that I am 
 far from flighting the abilities of thofe v/ho per- 
 form it in a proper manner j but the.^ there is no 
 
 rcufon 
 
 * Sec Mr Forchce^ ib, p. 69, Isc. 
 
Chap. I. O/Z E N T H U S 1 A S M. 31 
 
 reafon for prefering it (as fome do) fo much above 
 ftudied compofitions, v-'hich in the opinion of all 
 judicious perfons muft have the preference in many 
 refpedls, and may certainly lay as good a claim to 
 an equal Ihare of divine affiftance. 
 
 Though the extemporary way of inftrudlion may 
 perhaps more efFedually work upon the pajfiom of 
 fome hearers, than that of premeditated difcourfes ; 
 yet as this latter method tends more to inform 
 their judgment and underftanding, it is therefore 
 
 in itfelf much preferable to the other And the 
 
 pretended gifts of many, when examined to the 
 bottom, would be found to be built upon too fond 
 and perhaps a miftaken opinion of their own abili- 
 ties, fet off with a good affurance. 
 
 If extempore prayer and preaching were neceflary, 
 the miniflers of the eftablilhed church could, I hope 
 in general, fhewas goodgifts this way as any others ; 
 but this method does by no means feem fo proper 
 in fome parts of public worfhip, particularly of 
 public prayer, in which the whole congregation 
 ought to join — One of the reafons given in the 
 priniitive church for forms of prayer in public wor- 
 lliip was to prevent thereby the ufing any expref- 
 fions agavnft faith and found doctrine through igno- 
 rance, haftinefs, and inadvertency *. — And public 
 inftiudlions and explanations of the word of God, 
 where there is an opportunity of doing i: by pre- 
 compofed difcourfes (as there is amongft us in the 
 peaceable times of the church whicli we are blelTed 
 with) will be performed in general this v/ay to the 
 beft advantage. 
 
 We may ju(t obfcrve that many of thofe, who 
 take upon them to be teachers amongft the modern 
 fedls, we are more particularly fpeaking about, are 
 ignorant and unlearned perfons.^ — If it be alledged 
 
 in 
 
 * Aid. Cone. Milevit. Can. xii, — Con. Carth. teri. Can xxHi. 
 — Caranz. 
 
^2 O;^ E N T H u s I AS M, Chap, ti 
 
 in their defence, that fome of the Apoftles were 
 •unlearned, this obfervation is nothing to the pur- 
 pofe, for they were taught of God in a wonderful 
 manner ; they underftood divers kinds of languages 
 without ftudy, and were guided into all truth by 
 the Spirit of truth himfelf; John xv\. 13. God 
 bearing them ivUnefs with figns, and wonders, and di- 
 vers miracles. And it would be abfurd to think 
 thsLttinleanted perfons fhould be fit teachers of God's 
 word now, unlefs they could give proofs of fome 
 heavenly or extraordinary afllilance afforded them 
 for this purpofe ; but we muft not conclude that 
 the religious knowledge, which fome perfons have, 
 or pretend to, is any proof of extraordinary gifts 
 or infpiration This notion might lead us into dan- 
 gerous errors, and make us liable to be impofed 
 upon by every bold pretender, who pleaded an ex- 
 traordinary call. — What fuch perfons know more 
 than others of their rank, may eafily be accounted 
 for by natural means, and we need not wonder 
 •whence they have thefe things. Matt. xiii. ^6. 
 
 Perfons cannot be properly qualified for the bu- 
 fmefs of explaining the fcriptures, and preaching 
 God's word in our days, without a fufficient flock 
 
 of learning, and diligent ftudy and labour. 
 
 And no wonder that this is requifite in an employ- 
 ment of fuch importance. — As the moft common 
 arts and trade require a good deal of time to learn 
 and underftand them ; why fliould the interpreta- 
 tion of the holy fcriptures be looked upon by feve- 
 ral as fo eafy thing, that many undertake to teach 
 what they never learned? This is indeed a com- 
 plaint of old ; [ (luod medicorum eji promittunt 
 medici, tra£lant fabrilia fahri ; fola fcripturarum 
 ars eJi, qtiam fihi omnes vendicant. — Hanc garrula 
 anus, hanc delirus fenex — hanc univerfi pr^fumunt, 
 lacerant, decent antequam difcunt, bzc. Hieron. ep. 
 Paulino 103.] Upon this account they will be in 
 J danger 
 
Chap. I. 0« Enthusiasm. 33 
 
 danger of explaining fome points of faith injudi- 
 
 cioujly, 2 Tim. iii. 8 Teaching that for fcripture- 
 
 dodtrine, which upon due inquiry will be found 
 to be falfe and unfound *. 
 
 Amongft the principal caufes of error taken no- 
 tice of by a judicious writer, one is, " want of 
 " proper qualifications for difcovcring truth ; as 
 '* when illiterate perfons invade the province of 
 " fcholars -, and fuch he obferves are forward, and 
 " arrogate to themfelves what a modeft ftudious 
 " man dares not, though he knows more." [If'^o/- 
 lajlon's Religion of Nature Delineated, Sed. III. 
 Prop. 16.] 
 
 It was the maxim of a very eminent divine, and 
 deeply imprefled upon his foul, (as he declared) 
 ** that rafhly to be author of a falfe interpretation 
 " of fcripture, is to take God's name in vain in a 
 " high degree f." — And fuch as take upon them 
 publicly to explain fcripture, without j^ue care and 
 proper inftruftions, muft be more liable than others 
 to run into dangerous errors -, and often give their 
 own groundlefs fancies inftead of the true meaning 
 of God's word %. 
 
 King Solomon's advice concerning our behaviour 
 in God's houfe ought to be carefully remembered. 
 Keep thy foot when thou goeft to the houfe of Gody 
 he not rajh with thy mouth, and let not thy heart be 
 hafly to utter any thing before God^forGod is in heaven y 
 and thou upon earth, therefore let thy words he few, 
 Eccl. V. I, 2. As God is infinitely great, wife and 
 perfedt, we Ibould endeavour to ferve and worfhip 
 D him 
 
 • Pro auro plumbum fupponunt. Vincent, cont. Haer. cap. 
 Xxvii. — Vid. Leig/j'i Crit. Sacra in verb. u^oxtiAcn;, zTim. iii. 8. 
 
 f See Preface to Mede\ works. — Grande periculum in eccle- 
 fia loqui, ne forte interpretatione perversa de evangelio Chrijii, 
 hominis fiat evangelium ; aut, quod pejus eft, diaboli. — Hieron. 
 in ep. ad Gal. cap. i. 
 
 X Attrita frons interpretatur faepe 'quod nefcit, & cum aliis 
 pcrfuaferit, fibi quoque ufurpat/7'<fw/'/<7ffj.7— Hieron. ep. ad Nepot. 
 
34 O;/ E N T 11 u s T A s M. Chap. I. 
 
 him in the mod reverend and folemn manner wc 
 can ; not be rafh and inconfiderate in our expref- 
 fions, or fpeak whatever comes into our mind, 
 but fit and prepare ourfelves in the bed manner 
 we can both inwardly in our hearts, and outwardly 
 in our words ; that fo we may worlhip God in ihe 
 beauty of holinefs^ and give unto him the glory due 
 unto his name, Pfal. xcvi. 8, 9. — This our church 
 takes care to do by \)\q\x% forms of prayer and pre- 
 meditated inftructions — As this is a proper means 
 of promoting true religion, and keeping up de- 
 cency in God's worfhip -, fo does it alfo exprefs 
 great humility and reverence — But when perfons 
 appear before God in public to offer whatever 
 K comes into their mind, this is, I think, making 
 too free with the divine majefty. — Chriftian liberty 
 and freedom, in this cafe, Ihould be tempered with 
 modefty and difcretion ; nor muft perfons be un- 
 mindful of the nature of the great God, in whofe 
 prefence they fland. 
 
 There are fome perfons who feem much affedled 
 with that loud, rapturous, and enthufiaftic manner 
 of preaching often made ufe of in the extemporary 
 way, and look upon it as proceeding from an ex- 
 traordinary degree o^ fpiritual affiftance ; but thofe 
 fudden emotions raifed by that means in the breafts 
 of the hearers, (which they confider as true and 
 fpiritual edification) may be excited in a great mea- 
 fure by unufual tones of voice, folemn affected 
 looks, vehemency of words and acflion, warm ex- 
 clamations and the like natural means-,— and whilil 
 the pleafing illufion lafls, perhaps every common 
 thing they hear is confidered as of a very extraor- 
 dinary nature ; but when the charm ceafes, and 
 they come coolly to examine what it was that 
 moved them fo much, they will fcarce be able to 
 give any fatisfadory account of it*, and find it 
 
 was 
 * Emoricnte demum fono fupcreft nihil. 
 
Chap. I. OwEnthusia s-m. 3 5 
 
 was not fo much the matter of the difcourfe that 
 afFedled them, as the manner in which it was deU- 
 Vered : But without due caution in this refpedt per- 
 fons will be in danger of being carried about with 
 every wind of do£irine^ and may be brought under 
 the power of any deceiver, who hath attained the 
 fkill of raifing the paflions, which is the more 
 eafily done amongfl: ignorant perfons; whereas the 
 wifer part of mankind are only to be moved by 
 reafon and found argumentsf ;— and what is looked 
 upon as the moft moving oratory amongft an af- 
 fembly of ignorant enthufiajis^ would appear very- 
 different to mofl other congregations § . — Thofe 
 fudden artificial heats, which, are kindled in the 
 mind, where the paflions bear a greater fway than 
 reafon, are not of a durable or reviving nature ; 
 but may be compared to a blaze of light, which 
 glitters for a moment and quickly goes out. That 
 way of preaching, which fome reckon mofl edify- 
 ing^ is compared by a learned writer "•* to the com- 
 " ing of the tide with noife and violence, which 
 *' leaves httle efFed •, whereas the other, which is 
 " built on flrength of argument and clearnefs of 
 " reafon, is like a conftant ilream, which goes on 
 *' in a fleady courfe, and makes the earth more 
 " fruitful II ." That mufl be looked upon as the 
 mofl edifying preaching, which not only warms the 
 afFeftions but informs the judgment ; abounds with 
 light as well 2isheat; and infcruds as well as pleafes ; 
 promotes the pradlice of true religion ; and leaves 
 a lafling imprefTion on the mind. — It is not our 
 bufmefs to eradicate the paflions, but flrive to make 
 them fubfervient to the great purpofes of religion, 
 D 2 {q 
 
 f Nil tarn facile quam plebeculam et indo£lam multitudi- 
 nem linguae volubilitate decipere ; qus quicquid non inteliigit, 
 plus miratur. Hieron. ad Nepot. ep. 2. 
 
 § Qui ftultis. eruditi videri volunt, ftulti eruditis videntur. 
 ^int. Irjl. 1. X. cap. 7. 
 
 II Bifhop 5/////>?^^^/'s Ecclef. Cafes, p. 137. 
 
^6 0« Ent H usi ASM. Chap. I. 
 
 fo that our devotion may become at the fame time 
 both warm and rational. — But unlefs perfons find 
 themfelves moved by the force of fuch reafons and 
 arguments as will bear examination afterwards, 
 any other kind of fudden emotions or tranfports 
 in the mind, occafioned by what they hear, are 
 not to be accounted the workings of the Spirit^ any 
 more than thofe pleafmg fenfations raifed in the 
 breaft, by the fong of one who has a pleafant voice, 
 or by the found of an inflrument well played on^ 
 Ezek. xxxiii. 32. — The force of founds, in alarm- 
 ing the paflions, (as an ingenious writer obfcrves) 
 is prodigious ; thus the noife of thunder, the 
 Ihouts of war, the uproar of an enraged ocean, 
 ftrike us with terror f. — A learned heathen de- 
 fcriblng to us the manner in which a perfon will be 
 moved, who hears the precepts of philofophy to 
 true advantage, obferves, that if he be affeded 
 only with the words, and manner of fpeaking, 
 this will be of little ufe -, and that fuch a one does 
 not fo much attend to the philofopher as to the 
 njujtcian* . We have alfo accounts of perfons 
 amongft the heathens of old, who by the power 
 which fome of their orators had over them, were 
 moved in that extraordinary degree as to do things 
 even againft their own reafon ; and were in a man- 
 ner beiide themfelves, not knowing what they 
 did ||. 
 
 There were alfo amongft them perfons called 
 fophijis, who travelled about the country, difcourf- 
 ing on divers fubjeds to gain the applaufe and ad- 
 miration of the people; and fome of them fuc- 
 ceeded wonderfully that way by their fmooth and 
 
 voluble 
 
 •^ See^'/'y//o«'s Eflay on Mufical Expreffion, p. 3. 1753. 
 
 * Turn fcias nequc illic philofophum loqui, fed tibicincm 
 canere, iffc. Vide Ju/. Gell. Noft. Att. lib. v. cap. i ex Muibnio. 
 
 II Sec Ca/au/jon on Enthufiafm, chap. iv. (cone. Rhetor. Enth.) 
 p. 200, i^c,—Chamb:n% Did. Preface, p. xi. 
 
Chap. r. 0« E N T H u s 1 AS M. 27 
 
 voluble tongues — And to fhew their abilities, they 
 offered themlelvcs to fpeak publicly, without any 
 premeditation, on any argument or controverfy 
 that fhould be propofed to them ; and they were 
 often much admired, efpecially by their common 
 auditors, who could not well diftinguifli betwixt 
 matter and words ; and imagined, that whoever 
 fpoke readily and fluently, fpoke alfo to the pur- 
 pofe.— Some of them excelled fo much this way, 
 that they would fpeak o^-^^«^, not only in profe 
 but verfe, and were looked upon as perfons fpeak- 
 ing by divine affiftance or infpiration *. Chrijlians 
 muft then be careful that they miftake not upon 
 any occafions the fudden motions of the animal or 
 natural fpirits for divine and fpiritual operations ; 
 or be deceived with the outward appearance of 
 godlinefs^ without the inward power and virtue of 
 it. — Some by the power of godlinefsy as a judicious 
 author obferves, underftand only the" fervor and 
 heat of religious pafTions, which is very apt to 
 tranfport and carry away thofe, who have better 
 affedions than judgment ; — and he takes notice, that 
 by this great zeal and outward concernment for re- 
 ligion and the good of fouls, the leaders of feds gain 
 and hold more people than by their preaching or 
 any other way \. 
 
 As to that loud or uncommon vehemency of 
 voice made ufe of by fome in preaching, this can- 
 not properly be looked upon as a neceffary quali- 
 fication for a chriftian orator, or any fure proof of 
 a great degree of religious ardour or extraordinary 
 affiftance j nor can we hope that crying aloud will 
 D 3 be 
 
 * Cafauh. ib. 203, If^c. Fortuiti fermonis contcxtum nun- 
 quam mirabor, quern ft j'(>hitiis ac calor tulit, Deum tunc ad- 
 fuifle aicb.int, ^c. Sluiutil. Inft. 1. x. cap. 7. 
 
 f B'lihopSn'/Iin^Je^fs Mifq. Difcourfcs, publiihed by his Son, 
 '735' P- 35- 
 
^8 O;? E N T H u s I A s M. Chap. T» 
 
 be a means of being fooner heard of God, i Kings 
 3fviii. 27 1|. '* None but the mofl low, weak, and 
 '* mechanical minds will be affeded with mere dim 
 *< of found and noife-, the paflions fo raifed leave 
 *' no lafting or valuable efFedh upon the mind, 
 " and anfwer no good purpofe, becaufe the under- 
 " {landing hath nothing to do with luch impref- 
 " fions*." A learned heathen will not allow this 
 to be a forcible way of fpeaking, but he terms it 
 downright violence or bawling-^. A hollow ione, 
 we are told, is amongft the Turks reckoned as one 
 of the great excellencies of prayer || — Though this 
 manner of fpeaking may very much affe6t fome, 
 or even deprefs their fpirits, which effed: they may 
 miftake for religious forrow and compunction of 
 heart ; yet is fuch a practice ofFenfive to the gene- 
 rality of hearers §. 
 
 God, we find, did not manifefl himfelf to the pro- 
 phet Elijah in the fiorm and tempefi, but in a Jlill^ 
 fmall voice, i Kings xix. 12. and Mofes declares, 
 that his dodrine fhould drop as the rain, and his 
 fpeech diflil as the dew, as the fmall rain upon the ten- 
 der herb, Deut. xxxii. 2. or gently fink into and 
 influence the hearts of his hearers. — We have no 
 reafon to think that our Saviour and his Apoflles 
 made ufe of any unufual way of fpeaking, when 
 
 they inftruded the people And the Pharifees are 
 
 blamed 
 
 |[ Quantis arteriis opus eft, fi pro fono audiamur. Tcrt. de 
 Oratore. 
 
 * Mafon% EfTay on Elocution, 175 1, p. 7. 
 
 ■f Nam ct clamitant, et omnino emugiunt,— illi hanc ijim 
 appellant, qua; eft potius 'vkkntia, — ^ir.til. Inft. 1. xi. 
 
 II See Maundrels Journey from j^leppo to Jemjalcm, firft letter 
 at the end. 
 
 § Imo vulgares animos tantum levi aliqua jegritudine afficit, 
 (quam pro religiofo quodam dolore falso putant) eodem fere 
 modo, uti aures vulncrarc folent fcrcatus cornicum, canum ulu- 
 
 latus, &(. Vid. Nichol. Def. Ecc. Ang. p. 330. and Co/Iier''s 
 
 Effay on Mufic, p ::'f. 
 
Chap. L 0« Enthusiasm. 39 
 
 blamed for putting on melancholy countenances^ and 
 disfiguring their faces, oraf}e6bing unufual appear- 
 ances in the performance of religious duties. Matt. 
 vi. 5, 1 6 — A mild compofed voice was moft agree- 
 able to the meekfpirit our Saviour was of, Matt, xi, 
 
 29 Let your fpeech be always with grace. Col. iv. 6. 
 
 which word alio \m^Y\t% joyfulnefs •, as nothing is fo 
 fruitful of true joy as grace. There is no necelTity 
 then for uttering religious difcourfes in a forrow- 
 ful melancholy manner ; but in a way more be- 
 coming the glad tidings ot falvation, and that chear- 
 fulnefs of foul, which is the fruit of the gofpel 
 Spirit, Gal. v. 22. Phil. iv. 4. — Though we are to 
 fpeak with a becoming gravity and authority, as the 
 ambafladors of Chriit, Tit. ii. 7, 1 5. — The primi- 
 tive ckriftians were advifed by a pious martyr to 
 obferve a proper difcipline and becoming decorum 
 in their fpeech, when they made their addrefies to 
 God ; and to avoid all tumultuous clamour and 
 noife *. 
 
 But to return to our inquiry about immediate 
 •revelations or extraordinary alllftances of the Spi- 
 rit. — They who make falfe pretences to them, 
 Ihould remember what was denounced againft thofe 
 prophets, who prophefted out of their own hearts, and 
 followed their own fpirits, and had feen nothifig •, fay- 
 ing. The Lord faith it, albeit he had not fpoken, Ezek. 
 
 xiii. 2, ^c God threatens that he would be againft 
 
 them, and that they fhould not be in the affembly of 
 his people, ver. 9 — So far were they from being 
 wifer and better than others, that they fliould not 
 be looked upon as members of his church, or par- 
 takers with his chofen people Perfons may pre- 
 
 D 4 tend 
 
 * Verecundiae & dirdpHnae memores, efl*e debcmus— ron 
 paflim ventilarepreces noftr.is inconditis vocibus, ncc tumultu- 
 osa loquacitate;— quia'Deus non vocis fed cordis eft auditor; 
 nee adir.or.cudus ell clamoiibus, i^c. Cjp: di Orat. Do/nini, § 3. 
 
 s 
 
^o On E N T u u s I AS M. Chap. L 
 
 tend to be prophets, and to have a revelation Irom 
 the Lord, and yet lie unto us, i Kings xiii. i8. — 
 And the prophet which fhould prefume to fpealc 
 any thing in God's name, which he had not com- 
 manded, was under the old law to be punilhed 
 with death itfelf^ Deut. xviii. 20 f. 
 
 ^ Pretenders to thofe gifts we find have broached 
 dodtrines quite oppofite to each other, which plainly 
 fliews that they could not be led l>y one and the 
 felf-fame Spirit y 1 Cor. xii. 11. but that this mufl: 
 be the effed of enthuftafm and delufion in feveral of 
 them at leaft. The Spirit of truth cannot differ from 
 himfelf, and it muft certainly grieve him to fix 
 
 \ errors and contradictions upon him. — If then fuch 
 extraordinary gifts are neceflary, it is alfo neceflary 
 that a power of working miracles Ihould attend 
 them, to diftinguifh the true from the falle ones. 
 Perfons fhould alfo know and declare when they 
 fpeak by the Spirit, and when they deliver only 
 their own private opinions, i Cor. vii. 6, 12 — But 
 when they pretend to extraordinary affiftance about 
 dodlrines already plainly taught in holy fcripture, 
 or about fuch things as are of no great ufc or ad- 
 vantage to the church of Chriji, we may fafely con- 
 clude, that fuch pretences are vain and falfe. 
 
 The Bifhop of Rome is looked upon by many as 
 having the guidance of an infallible Spirit ; and 
 there are in that church feveral vifionaries or pre- 
 tenders to revelation : Moft of their religious or- 
 ders were founded by enthufiaftic perfons, who laid 
 claim to divine direftions from heaven for what 
 they did : They affirmed that their knowledge and 
 learning was imparted to them at once by infpira- 
 tion ; and moft of their faints were taught imme- 
 diately by the Spirit — Their pretences of this kind 
 are innumerable ; and upon this foundation they 
 
 build 
 
 f Confult Biiliop StiUingfret iifon tlii.vpafiage. — Orig. SaC'T^, 
 B. ii. Ch. V. 
 
Chap. I. Ow E N T H u s I A s M. 4.t 
 build moft parts of their worfhip and religious ce- 
 remonies They boaft of gifts and infpirations, 
 
 which they fay proteftants are deprived of; and 
 we are told that moit of their religious (after they 
 are arrived at a ftate of perfedion as they call it) 
 take upon them to prophefy — In fhort, as grofs en- 
 thufiafm may be found amongft perfons of that 
 communion, as amongft the wildcft fedaries wc 
 read of*. Madam Guion^ the broacher of ^ie- 
 tifm in France not many years ago, pretended to vi- 
 fions, revelations and prophecies ; — and in one of 
 her phrenfies, we are told, fhe fuppofed herfelf 
 married to Jefus Chriji, and from that time never 
 invoked the faints -, faying, " that the miftrefs of a 
 " family ought not to addrefs herfelf to her do- 
 " meftics f." The church of Romey as a learned 
 writer obferves, has encouraged many grofs im- 
 poftors and enthufiafts in their pretenfions to in- 
 ipirations, and to all forts of miraculous gifts that 
 we read of in the primitive church : — They have 
 not only canonized many of both fexes for faints, 
 but, to the fcandal of the chrillian religion, have 
 incorporated religious focieties to live according to 
 their pretended infpired orders ; for which not only 
 the common people, and brethren and fifters of the 
 order, but their learned dodors, we are told, pre- 
 tended to have as great a veneration as for the gof- 
 pel itfelf§. And tht papijis value themfelves fo 
 
 much 
 
 * See Bifhop StilUngfeet on the Idolatry and Tanatidfm of 
 the Church oi Rome, Chap. iv. where this is made evident by 
 abundance of inftances. — Foulis\ hiftory o( Romijh treafons, cor- 
 ruptions and impoftures, B, i. Chap i. — Caranz.. in Sefl" undec. 
 Later. Concil. 895, l^c.—Fraudi of Rowijh Monks, &c. by Qab^ 
 d' Emilliane, Vol. I. p. 189. — Enthuftafm of Methodiils and 
 Papifts compared. Vol. I. p. 65, t^fc^^Chri/Hanity no Enthu- 
 Jiaf/tiy (a learned and judicious book, pubJifticd 1678, in anfwer 
 to the infpirations claimed by the fakers) p. 79, l5fc. 
 
 •f- See Voltaire % Age of ZfuwXIV. chap. 34. o^ ^ieti/m. 
 
 § See The Spirit of Enthnfiafm ixorciftdf a Sermon by Doiflor 
 Hicks, on I Cer. xii. 4, p. 37. I 
 
42 0;? E N T H u s I AS M. Chap. I. 
 
 much upon account of their vifions, revelations 
 and miracles, and look upon them as fo peculiarly 
 belonging to themlelves ; that fome of their writers 
 declare, that none but Roman catholics can have 
 them -, and all pretences and appearances of that 
 kind, in any perfons of a different laith, are infal- 
 libly diabolical ||. 
 
 There have been many in our own nation (and 
 are flill feveral) who lay claim to the immediate 
 teaching of the fame Spirit ; and yet widely differ 
 in their opinions amongft themfelves, and from the 
 church oi Rome : what muft determine then the 
 truth of their pretenfions ? As God gave fufficient 
 atteftation to the infpiration of his fervants of old 
 by the miracles they wrought ; if the fame kind of 
 infpiration was defigned to be continued, he would 
 certainly give us the fame diilinguifhing figns ; 
 but as none amongft us produce this teftiraony, we 
 muft conclude that all their pretences are equally 
 groundlefs ; and that they fpeak a vifion of their own 
 heart, and not out of the mouth of the Lord,, Jer. xxiii. 
 16 As to the popifh, and fome other modern mi- 
 racles, when inquired into, they will be found only 
 impofitions upon the ignorant, or built upon en- 
 thufiaftic imaginations. 
 
 We have accounts in hiftory of many wicked 
 perfons, who have prayed and preached in fo fluent 
 and fervent a manner, as to make feveral imagine, 
 that it was above the power of nature, and that 
 they muft certainly be infpired : — As appears from 
 the accounts we have o'i one Swenckfield, a notorious 
 heretic in Germany ; Hacket, executed for blaf- 
 phemy, in the days of queen Elizabeth ; John Ba- 
 ftlides, duke of Mofcovy, who lived at the fame 
 
 time, 
 
 II See Lord Clarendons Animadvcrfions on Crejjy% Reply to 
 Dodor Stilling feety on The Fanaticijm of the CLurch of Rome, 
 p. 63, 232. 
 
Chap. 1. 0« E N T H U S I A S M. 4 J 
 
 time, and deluded the people by his pretended 
 vifions, revelations, gifts of prayer, and his fervent 
 behaviour at his devotions, though he is defcribed 
 as a moft cruel and wicked perfon. — And it is 
 obferved concerning him, " that the devil, after 
 " God for his incredible wickednefs had once quite 
 *' given him over, might take advantage of his 
 " enthufiaftic devotions to reprefent himfelf to him 
 ** in the fhape of an angel of lights to incourage him 
 *' the more in his inhuman and wicked courfes *.'* 
 Thefe and fome noted enthufiafts and impoftors, 
 who pretended to pray by the Spirit, were, we 
 find, very eloquent •, had words, tears, and fighs at 
 command, and fo bewitched the people, by their 
 rapturous and fpiritual-like devotions, as to pals 
 for men extraordinarily infpiredf. — That great 
 impoflor or enthufiaft David George lived in appear- 
 ance a fober life, and was admired by many for his 
 moving eloquence and powerful exhoKations to the 
 duties of ^^^/zWy} II- 
 
 Thus alfo Mahomet, a man of no learning, had 
 a great fhare of natural eloquence, which was one 
 chief means of gaining profelytes when he firlt 
 began his impofture ; and he is reprefented by a 
 late writer of his life as xhtfinefl orator of his age §. 
 , — A natural enthufiafm, or ardency of temper, 
 has been miftaken by many as great zeal for reli- 
 gion ; and by this means they have been drawn 
 into dangerous errors and practices. A pious fa- 
 ther 
 
 * See Cafauhon on Precatory Enthufiafm, chap. 6. p. 278, ^c. 
 —Dr. Scot on The Ufe of F.rt^s of Prayer in public Worjhip, p. 1 1, 
 l^c. — Camden\ Account o^ Racket, Annals Eliz. A, D, irgi.— 
 Canfpiracy for pretended Reformation, by Dr.CoJin, who gives a 
 
 (j See Dr. Morels Difcow/e on Enthufiafm, Se£t. 33, (s'c. where 
 you have an Account of his Tenets > he died at Bafi/, i r rg, 
 ^ Sec h.1% Life by Count BcuJaim-'il/iers, ^, l6S, 200. 
 
4.|. 0« E N T n u s I A s M. Chap. I. 
 
 ther of the primitive church, in the third century, 
 mentions an enihufiallic woman at that time drove 
 on, as he fays, by the inftigation of the devil^ who 
 deceived many amongft other things by her readi- 
 nefs and fluency in prayer f. The Scribes and Pba- 
 rtfees^ in our Saviour*s time, endeavoured to im- 
 pofc upon the ignorant, and to cover their own 
 covetous and wielded defigns, by pretending to ex- 
 traordinary landity, and to a particular gift of 
 prayer. Matt, xxiii. 14. 
 
 Many noted heretics || of old pretended to pro - 
 phcfies and extraordinary illuminations ; (fome of 
 which perfons were alfo men of corrupt lives ^.) — 
 We have many remarkable inftances alfo of the 
 fame nature of later date, both at home and abroad, 
 amongft perfons who have widely differed one from 
 another in their fentiments *. 
 
 Socinus alfo pretended to a divine afliftancc in 
 thofe dangerous interpretations, which he has given 
 us of feveral paflages in fcripture i. 
 
 Amongft tne Lutherans there was a Jacob Behmen 
 with his adherents; — and amongft the Cahinifts 
 (as a foreign writer obferves) " what advantage did 
 *' not Cromivell draw from enthufiafm with refped: 
 ** to the part he chofe to ad ? and how powerfully, 
 
 " fays 
 
 -J- Vide Ep. F/rf;;;7. ad Cypr. inter Cypr. opera, Ep rq. ^ x. 
 -—" Faculcis dictndi, fi in malos incidcrit. ct ipfa judicanda ell 
 *• malum ; pcjorcs cnim illos facit, quibus contigit." ^ar.tit. hjl. 
 I. I 2. cap. I. 
 
 K As Simon, hhnander, Cerintbus, Matiici^ruj, Ulentaniu, ScC. 
 
 ^ Sec Dr More on Enthufiafm, Sed. 21. 
 
 * See Skidin%Gcniral Hiftory cf the Reformation, B. III. and V. 
 concerning the German Enthufiajls. — Many Inlhnnccs of the fame 
 Nature we have in the times of the long Rebellion, as you may 
 £nd at large in Eit\varJi%Gangr<tna, \b\b.—'Pagitf%Delcripion 
 of Heretics in the latter Times, 1 654. — See alfo Chrifiar.ity no Ert' 
 Ahufafm, chap. 6. Enthuftafm of Metboiiijis and Papifs compared. 
 -m^Rimiuj^s Jccount of the Moravians, &C. 
 
 J W&Q jljhnvell de Sodno, p. 5. 
 
Chap. I. 0« E N T H u s I AS M, 45 
 
 " fays he, did the fame fpirit operate in the laft 
 " century in the fociety of the fakers ? They 
 *' talked of nothing but infpirations and vifions, 
 " and fhewed an incredible zeal for propagating 
 " their feft, and found many followers in the DuUb 
 " Provinces *." 
 
 We find indeed a ftrange mixture of enthufiafm, 
 hypocrify and profanenefs, in feme of the princi- 
 pal leaders of the party during the times of the 
 
 ufurpation Thus in regard to Cromwell himfelf, 
 
 we are told, if any thing was ftrongly imprefled 
 upon his mind, he apprehended that it came im- 
 mediately from God, and was a rule of adlion. — 
 But if there was a flatnefs in his devotion, or no 
 ftrong impreflion upon his mind, he looked upon 
 it as a denial : — That by his art in preaching, pray- 
 ing, and falling in with the humours of the greateit 
 cnthufiafts, he got himfelf no lefs credit than Ma- 
 homet of old did amongft his followers : — That he 
 fometimes would fpend an hour in public prayer, 
 and as much in a fermon, and he pretended to in- 
 fpirations ; and when any weighty matter was pro- 
 pounded, he would retire for fome time, and then 
 deliver out the oracles of the Spirit At the very- 
 time when King Charles I. fuffered" death, in order 
 to prevent Lord Fairfax from endeavouring to hin- 
 der the execution, Croww^// prevailed with him that 
 morning to go along with him to feek the Lord by 
 prayer^ that they might know his mind in the 
 thing : — And Harrifotiy one of the company (pri- 
 vately appointed for that purpofe) drew out his 
 
 difcourfe 
 
 * See Mr Stinjiras Paftoral Letter againfl: Tanaticifm, tranf- 
 lated ixom.\^tl)tctch by Mr-Rimius, 1753, p. 9t, ^<^. — Cr^Jt 
 Hijl. ^akerian. Amflelod. 1699, lib. t. & lib. 3. r. 4.9-, &c.— 
 See alio Mr La'w\ Way to Diwne Knoivledge, where he fpeaks of 
 the Myfleries of Heaven revealed to that divine Man, J, Behfnev ; 
 of Jmpulfes, by which he preached to xS\^ InJlJtl Bt cthren^^v)Mt)\ 
 they were not able to refill, p. 4. 
 
46 0« E N T II u s I A s M. Chap. T. 
 
 ^Jircourfe to God to fuch a length, as to give fuf- 
 ficient time for the execution of the King, which 
 •they haftned by private meflengers ; and when it 
 was done, Cromwell rofe up and perfuaded the Ge- 
 ^ral, that this was a full return to prayer, and 
 they were to acquiefce in God's pleafure. — In this 
 rcafe indeed there feems to be as great a fhare of 
 hypocrify as of enthufiafm j and we are told by Mr 
 Baxter himfelf, that this perfon thought diflimula- 
 'tion no vice in feveral cafes ; and that he behaved 
 •in fuch a manner amongft feveral different parties 
 ■jn religion, fo that they all thought he was one of 
 their number*. — We are alfo informed that Dr 
 ^ViiUotfon^ when a young man, and going to White- 
 ball, juft after the death of Oliver, heard fuch bold 
 "fallies of enthufiafm amongft fome of their eminent 
 -teachers, as gave him great difguft. God, we are 
 told, was in a manner reproached by them with the 
 deceafed Protedor's fervices \ and Dr Goodix;iny 
 'who, in a prayer a little before Oliver's death, pre- 
 tended to affure them that he was not to die at that 
 time, had now the boldnefs to fay to God, " Thou 
 ••' hafi deceived us, and we were deceived ;" — and an- 
 other of their divines, at that time, praying for 
 Richard, ufed thefe indecent expreflions next to 
 blafphemy ; namely, " Make him the hrightnefs of 
 " his father's glory, and the exprefs image of his per- 
 ^^fonf.'' — We have pretty much the fame infor- 
 mation from others -, as that a noted independent 
 minifter, when Oliver was fick (of which ficknefs 
 he died) declared, that God had revealed to him, 
 ■ that he fliould recover and live thirty years longer ; 
 for that God had raifed him up for a work which 
 could not be done in lefs time! — but his death being 
 
 publiflied 
 
 * See Dr. Grey\ Examination of the /fth \'ol. of Mr NeaPs 
 Hiftory of the /'7<r//rtw, p. 221, iffc. 
 
 f See the Life of Archbilhop T^illotfon by 'Dx Birch, p. 16. 
 
Chap. I. 0;2 E N T H u s 1 A s M. 47 
 
 publifhed two days after, the faid divine publicly 
 in prayer expoftulated with God about the defeat of 
 his prophefy in thefe words, " Lord, thou haft lyed 
 " unto us."** — The news of his death indeed put 
 another eminent perfon amongft them upon giving 
 it a different turn: — He defired them not to be 
 troubled, telling them, " It was good news, be- 
 " caufe, if he was of great ufe to the people of God 
 i^ when amongft us, now he will be much more 
 *' fo, being afcended into heaven to fit at the right 
 " hand of J ejus, there to intercede for us, and to be 
 " mindful of us upon all occafions *. I thought it 
 might not be improper to give this fhort account 
 of the madnefs and enthufiafm of thofe times, as 
 an ufeful memento or warning. — And it is no won- 
 der that God fhould fufFer perfons to fall into ftrong 
 delufions themfelves, when they purfue wrong and 
 wicked meafures, and endeavour to deceive or im- 
 pofe upon others. 
 
 We may obferve In the next place, that Mahomet 
 affirmed that he was a prophet fent from God, and 
 that he received his revelation from the angel Ga- 
 lriel\\ and he feems to have been an enthufiafi, as 
 well as an impoftor, as we before took notice. And 
 feveral amongft the ^urks ftill pretend to vifions 
 and revelations [j. ^ 
 
 The ancient heathen poets pretended to a divine 
 impulfe or infpiration, which was believed not only 
 by the credulous multitude, but by thofe of the 
 greateft knowledge, who fancied that God made 
 ufe of them as his minifters and prophets §. Their 
 
 eminent 
 
 * See Dr Greys 4th Vol. of his Examination of Mr AV^/'s 
 ■Hiftory cf the Puritans, p. 21 8. who gives us the Accounts from 
 Dr South, Lud:o'w\ Memoirs^ and others. 
 
 f Alcorati, chap. 2, and 10. 
 
 II See Sir Paul Ricaut's Hifiory of the Ottoman Empire^ B. II. 
 chap. 14, 15 — -iZ/V/'s Account of it, chap. 7, 8. 
 
 § See The Inquiry int'j the Life of Homers 1738, Seft.8. p. 130. 
 
48 On E N T H u b r AS Nf. Chap. l\ 
 
 eminent orators were alfo thought to be aflifted 
 in their compofitions by fome power more than 
 
 human § That fire or ardour which they felt 
 
 within themfelves, and was taken for divine infpi- 
 ration» may be indeed looked upon as nothing elfc 
 but an uncommon warmth of fancy or imagination ; 
 \vhich under due regulations was necefiary to make 
 them eminent in their profeflions. — Upon this ac- 
 count it has been obferved by fome ingenious 
 writers, that Tully would not have glowed with 
 fo much eloquence, had he been warmed with lefs 
 cnthufiafm ; and that the fancied prefence of the 
 Mufes had almoft as wonderful an effect upon the 
 thoughts and language of fome of the ancient poets, 
 as if they had been really infpired. — That a poet is 
 an enthujiaji in jeft, and an enthuftajl is a poet in 
 good earned, as he takes his no better than poetical 
 fts for divine infpirations and real truth *. 
 
 The Perfons who delivered the oracles of their 
 Gods, were thought to have a particular inter- 
 courfe with them, and to be poffelTed or infpired 
 by them f. And in their prophetic extafies indeed 
 they were wont to appear like perfons diftradled, 
 to fwell, foam at the mouth, and the like -, and 
 were fometimes enraged to that degree, as even to 
 affright thofe who came to confult them ||. 
 
 Thofe violent commotions, or aftonifhing ap- 
 pearances, made the people believe that they were 
 aded by fome divine power or impulfe. — An emi- 
 nent 
 
 § See Cafmhon on Rhetorkal Enthujiafmy ch. 4. p. 192, 246. 
 * See Sir T. F/>zo/or«'s Letters, the 1 ft and 57th. — Di More 
 «» EtJthuJiaCm, Sc61. zo. 
 
 \ Vid. Max. Tyrii Difert. 26. — De Socratis Deo. 
 II See Potters Antiquities, B. II. chap. 9 — Smith's Seleft Dif- 
 courfcs the 6th. chap. 4. — Orig. Cort. Ccljum, 1. 7. p. 333. dc 
 />//.//<i.--Ravinell. Biblioth. fac. in verbo P)thor.u. 
 • ftimulo flucluque furoris 
 Compages humana labat, pulfufque Dcorum 
 Concutiunt fragiles animos.-— — /^z^r^'?* 1. v. 
 
Ghap. I. O/? E N T H u s I A s M. 4p 
 
 nent heathen writer of old obferved, that fome dif- 
 pofitions were excited to excafy and enthufiafm, 
 by particular founds, or natural objeds which were 
 great and uncommon *. 
 
 It has been alfo obferved by fome, that in the 
 earlier ages of the worlds amongft the heathens in 
 particular, the natural temper of man was fome- 
 what ecfiatkal and fuperftitious ; and that in their 
 expreflions they were very poetical and enthujiajlic ; 
 fo that poetry was ufed in their compofitions before 
 profe; and, in moft things they did, they were 
 guided by fudden inflindls and raptures ; — and there 
 were then almofb as many religions as men ; as 
 every one's religion was chiefly built on his own 
 imagination, or fancied revelations and vifions; 
 and then were they very liable to be deluded by 
 [educing fpirits, and drawn into grofs fuperftition 
 
 and idolatry, as was evidently the cafe And fe- 
 
 veral wicked rites and m.yfteries were inftituted to 
 the honour of their Gods, by perfons who profef- 
 
 fed themfelves infpired But if they were influenced 
 
 by any fpirit, it mufl: be the unclean ones mentioned 
 in the gofpel, Mark i. 27. i Cor. x. 20. 
 
 As their oracles began to ceafe after our Savi- 
 our's appearance in the world ; fo enthufiafm and 
 private revelations began to grow out of requeft, 
 as men became more rational, wife and fober, in 
 their converfation f. TW/Zy imputes the defeft of 
 fome oracles, even in his time, to a lefs degree of 
 credulity than formerly y. 
 
 Madnefs, as a noble author obferves, was fre- 
 quently mifl:aken iot infpiration ; Siud the prophetic 
 
 E /ii>yls 
 
 * Sono quodam vocum & Phrygiis cantibus incitantur, mul- 
 t03 nemora filvreque, multos amnes, aut maria commovent, quo- 
 rum mens videt ante multo quae futura funt. Tu//. de Divinat. 
 L. I. S. 114. 
 
 f See Cafaubon on Enthufiafm, chap, i, 5, i^c. 
 
 jj Quando ifta vis evanefcit ? an poflquum homines minus 
 creduli cfTe coeperunt ? DeDlinn. L. II. Seft, 117. 
 
so 0/z E N T H u s I A s M. Chap. I. 
 
 y?^jy/j ptit on an air, and the looks of madnefs, to 
 obtain an implicit belief to their prophefies. — And 
 from luch impofitions mad people reaped fo'me re- 
 markable advantages, and were often looked upon 
 as meflengers fent from heaven to declare the will 
 of the gods.— Thus one of the greatell calamities 
 that attends human life, appeared as one of the 
 greateft blelTings §. — And amongfb the Turks^ we 
 find, mad or frantic people are had in great efleem, 
 as tliey are thought to have fomething divine be- 
 longing to them ; and that their revelations have 
 tranfported them out of the ordinary temperament 
 of humanity *. 
 
 Amongft the Jews, in the laft century, in the 
 year 1666, arofe a famous impoftor (called Sab^ 
 batai Sevi) who firft appeared at Smyrna^ arid pro- 
 feffed himfelf to be the Meffias^ from whom the 
 Jews, m that part of the world, had great expec- 
 tations ; feveral of his follov/ers fell into ftrange 
 cxtafies, and four hundred of them prophefied of 
 his growing kingdom ; young infants are faid to 
 have pronounced his name, and that he was the fon 
 of God : — The people were tor a time poflefled, 
 fell into trances, foamed at the mouth, talked of 
 their future profperity, and their vifions about 
 their imagined Meflias ; and feveral miracles were 
 mentioned as done by him — All thefe accounts 
 were given by perfons who lived in Turkey at that 
 time ; and feveral of the things which happened 
 were looked upon as the effecfls of diabolical delu- 
 fions, as the Jews themfelves fmce confeiTed f . 
 
 This 
 
 § See Lord Orrciy\ 21 ft Letter on the Life nnd Writings of 
 Dr Snvift, p. 272. 
 
 » Ricaui^llip.ory of the Ciiomar. State, B. H. ch. 20.— Hi//' s 
 Hijiory, ib. chap. 8.— See alfo Defence of t/.-'e S?ui/ic i» the Graf , 
 Part i. p. 70. 
 
 f See Bilhop A'/rt'.vi'r's Df/w^r^//ff« cf the liieffias. Part III. 
 chap. X. p. 173, ^c. 
 
Chap. I. 0;^ENTHitsiASM. ^i 
 
 This impoftor, we find, turned Mahometan at 
 laft, to avoid a cruel death whith the Grand Seignior 
 threatened him with : — And the Cabala of the Je .7, 
 (or that received do6trine and fecret fcience, by 
 which they pretend to expound the fcriptures) i^ 
 looked upon by many as nothing elie but the pro- 
 du6bions of difordered brains -f. 
 
 Thus we find that wicked perfons, and that many 
 amongft the PapiJlSy Jews, Turks and Heathens, 
 have felt themfelves affedted much after the fame 
 manner as feveral of our modern enthufiajls^ or pre- 
 tenders to extraordinary alTiftances of the Spirit ; 
 now the perfons abovementioned (who were moft 
 of them at leaji perfuaded of the truth of their in- 
 fpiration, or being actuated by fome divine power) 
 mufh have worked themfelves up into thofe enthu- 
 fiaftic fits and delufions, either by natural means, 
 or we muft impute it to fome worfe principle, 
 namely. The agency of the devil \ and if fo, it fhews 
 how bufy that great deceiver hath been in impofing; 
 upon mankind. Thefe things may be looked upon 
 as our examples, i Cor. x. 6. to the intent that we 
 Ihould beware of falling into the fame kind of de- 
 lufions. — God, by way of punilhment, may give 
 fome perfons up to be deceived by this means, to 
 fall into grofs errors, and believe a lye, becaufe they 
 received not the love of truth, but had pleafure in un-^ 
 right eoufnefs, 1 ThefT. ii. 11. or perhaps becaufe 
 they defpifed the ordinary and appointed way of 
 knowledge and inftru6lion. 
 
 We read in the gofpel o{ Sat an^s filling perfons 
 hearts, A6ls v. 3. entering into them, Lukexxii. 5. 
 John xiii. 27. (which muft fignify their receiving 
 ftrong impulfes from him) of his transforming him- 
 f elf into an angel of light, 2 Cor. xi. 14. — And the 
 papifts allow that he doth this fometimes to deceive 
 E 2 vifionary 
 
 f See Mr Sti;f/!ras rajloral Letter againfl Tanatlcifm^ P- 92- 
 
^2 0;2 E N T H u s I A s M. Chap. i. 
 
 'viftomry perfons, and that there may be ^.Jatanical 
 impofition in extafies, vifions, voices, afiurances 
 and the like*. — The fcripture alfo mentions de- 
 ceitful workerSy who are his minijiers, appearing as 
 the minijiers of righteoufyiefs^ 2 Cor. xi. 15. One fign 
 of their being fo is, when they broach with great 
 zeal and pretences to godlinefs fome dangerous 
 errors, with a mixture of truth, the more craftily 
 to deceive, as has been the cafe with moft heretics ; 
 and we find, that a perfon poflefled with an evil 
 fprit gave atteftation to the truth of the gofpel, 
 A^s xvi. 1 7. 
 
 A certain author, fpeaking of fome of the writ- 
 ings of a famous French enthufiaft, obferves, " That 
 '* there are in them great flights of devotion and 
 *' abftraftion from the world ; but, fays he, the 
 *' cloven-foot does appear in fuperlative and blaf- 
 ** phemous pride ; in running down feveral out- 
 ** ward ordinances of the golpel ; in the unchari- 
 " tablenefs of damning the world, and in feveral 
 *' heretical notions contrary to the gofpel, and in 
 " a contempt of the holy fcriptures -f." By fuch 
 like marks then may enthufiaffcs and impoftors be 
 generally difcovered by fober inquifitive chriftians ; 
 and they cannot be long impofcd upon — Mr Baxter 
 takes notice that there have been many enthufiaf- 
 tics, whom Satan hath notorioufly deluded by pre- 
 tended angelical revelations -, and he brings feveral 
 inftances in proof of this ^^/T^rZ/c;/ 11. And he farther 
 obferves, " that to fuch deluded by fpirits, I may 
 " add the comforts of many, (whom I have known) 
 " who long lived in doubt of their falvation next 
 " to defpair ; and when a deceiver hath drawn 
 
 *' them 
 
 * ^tzEnthufiafm cfMcthcdiJls and Papifts compared, A'ol. III. 
 p. 106. 
 
 f See an Account of Mrs Boiing7:o?! in the Preface to The Sjtake 
 in the Gr/r/s. 
 
 II See Baxter's Certainty of the World 0/ Spirits, d'C. chap. 9. 
 
Chap. T. 0/z -Ent H u s lASM. t^^ 
 
 " them to change their reHgion from found doc- 
 " trine to fome error, they have prefently been 
 '* delivered from their trouble, and hved in peace 
 
 *« and confidence This, fays he, cannot be from 
 
 " the nature of the dodrines received, for it be- 
 " fals divers that turn to contrary dodrines from 
 <^ each other ; fome who turn Papifts, fakers, 
 ■" Anabaptjjls^ Antinomians ^ &c. and are againfl 
 *' each other, yet have fudden peace upon their 
 " change *." — When perfons have taken up fome 
 new way of worfhip, though they may have a plea- 
 fure and feeming fatisfa(5tion in what they have done ; 
 yet is this no fure proof that their condud is right. 
 —It is the nature of all new things, (as a judi- 
 cious writer obferves) efpecially in religion, to have 
 this effedl; but this is a very unfafe way of judg- 
 ing; for I have known, fays he, thofe who having 
 gone through feveral ways of religion, have been 
 almoft ravifhed with the pleafure of every new zvay 
 at firft i and after a while iiave caft off that, and 
 taken another, becauie that pleafure of its being 
 
 new could not continue long § A ftrong fancy of 
 
 having found out a better way may for a time bring 
 relief; but then a little prefenteafe is by no means 
 a proof that we are cured of a dangerous diforder 
 
 or are quite well In fome cafes it may be a fatal 
 
 fymptom, as a mortified limb is infenfible of pain. 
 — Some of the chief leaders in our modern fe<5ts 
 complain that there are feveral amongft them, who 
 fubftitute an uncertain inward motion in the place 
 of the plain written word, and are in danger of be- 
 ing carried away with falfe joys and imaginary 
 
 tranfports \ This fliould teach us to ftand upon 
 
 E 3 our 
 
 * Ibid. p. 183. 
 
 § Bifhop Stillingjliet\ Mifcellan. Difcourfes, publiOied 173J, 
 p. 308. 
 
 f See Enthujiafm of MetkodiJIs and Vapijls compared. Vol. II. 
 p, 105, l3c. 
 
£4- 0« E N T H U S I A s M. Chap. I. 
 
 our guard, that we miftake not fome fudden im- 
 prefTions made upon our imaginations and paffions 
 for the extraordinary operation of God's Spirit in 
 
 us The fcripture has given us fufficient warning 
 
 to try the fpirits whether they he of God ; not to be 
 deceived by outward appearances and pretences ; 
 and the frequent inftances there are in the world of 
 this kind, may put us in mind of the danger we 
 are in of being impofed upon, unlefs we are care- 
 ful to watch againft it. How cautious Ihould we 
 then be of admitting any new or immediate revela- 
 tions, or extraordinary ways of coming at religious 
 knowledge, left we be led into dangerous errors 
 andfalfefecurity; we ought to rely entirely on the 
 holy fcriptureSy and receive all our inftrudlions from 
 thence, and ufe the beft means we can to under- 
 ftand them. 
 
 We find that the man of God was feverely pu- 
 niflied for leaving that, which he affuredly knew 
 to be the meffage and word of God, and liftening 
 to a perfon who pretended to frefli revelations, 
 1 Kings xiii. i8. without being able to give any 
 
 fufficient proof that they came from God Per- 
 
 fons muft then never difturb the peace of Chnji*s 
 church, and forfake teachers lawfully fet over 
 j, them, upon account of giving eaV to oi- following 
 thofe who pretend to extraordinary gifts and afTift- 
 ances •, and, from whom they may perhaps hear 
 fome good inftrudions prefled with a feeming reli- 
 gious earneftnefs. — They muft yet remember the 
 Apoftle's caution, that thofe, who make unneceflary 
 divijions^ are to be avoided^ Rom. xvi. 17. — The 
 moft dangerous heretics and deceivers have often 
 put on the greatcft appearance of zeal for religion ; 
 by good words and fair fpeeches deceiving the hearts cf 
 
 theftmple^ Rom. xvi. 18 There muft he herefies or 
 
 divifions amongji you^ that they which are approved may 
 
 he 
 
 
Chap. I. 0// E N T H U 8 I A S M. £g 
 
 he made manifeji^ i Cor. xi. 19. Offences will come^ 
 hut wo to him through whom they come, Luke xvii. i. 
 —A great zeal for the caufe which perfons under- 
 take, or the outward appearance of much fandity, 
 are not then of themfelves any fure evidence that 
 
 fuch perfons are called or moved by God The 
 
 Montanijis of old pretended to a feverer piety than 
 others, and taught perfons to put on afFedled fad- 
 nefs and fandity *. But we muft always take care 
 that a becoming form, or appearance o^ godlinefs, 
 be accompanied with tht true power of it, 2 Tim. 
 Ill 5. 
 
 Bold aflertions and pofitive declarations of being 
 in the right, and condemning others who oppofe 
 them, (by which means enthufiafts often impofe 
 upon the weak and igiwrant) muft not be looked 
 upon as any proofs of truth or a good caufe ; 
 *' big words are quite another thing from fcience, 
 *' or a ftrong prefumption from a^ regular de- 
 *' monftration -f. '* — We find there were per- 
 fons of this difpofition in the days of the Apoftles, 
 whom they complain of as giving great difturbance 
 in the church of Chrii}:; Men Jpeaking perverfe things, 
 to draw away difciples after them, Ad:s xx. 3Q, Many 
 unruly and vain talkers and deceivers, teaching things 
 ^hich they ought not. Tit. i. 10, 11. Beguiling un^ 
 ft able fouls, 2 Pet. ii. 14. Zealoufly offering them, 
 but not well. Gal. iv. 17.— Others, zsfpeaking great 
 fweUing words of vanity, Jud. 16. Boajiing, iproud, 
 heady, high-minded, having a form of godlinefs ; of 
 this fort were they who crept into houfes and led cap- 
 tive filly women, 2 Tim. iii. 6 No doubt but that 
 
 they pretended to teach them a better, a more 
 
 pure and excellent way, than what they knew be- 
 
 E 4 fore, 
 
 * Vide TirCaie Uiji. liter ar. A. D. 172. 
 f Bifhop StfUir.gfetfs J^evdix to Bifhop Tillotfini Rule of 
 Faithy p. 3. 
 
|6 0« E N T H u s I A s M. Chap. II. 
 
 fore, or were inftrufted in by the Apoftles them- 
 felves : — As many deceivers were then entered into the 
 worlds 2 Epift. John vii. and many were like to follow 
 ' their pcrnicicus ways^ i Pet. ii. 2. Upon this ac- 
 count the difciples are frequently cautioned to hold 
 fajl their prof effion, — to beware oi falling from their 
 fleadfafinefs^ and the like — As this was then the 
 cafe, and the doftrines taught by the apoftles met 
 with oppofition in their own times, we need not fo 
 much wonder indeed at what happens now, or at 
 the ftrange doftrines broached by fome ; but this 
 Ihould put perfons upon their guard, left they be 
 toffed to and fro, and carried about with every wind 
 %^ of doSlrine, by the Jleight of men, Eph. iv. 14. 
 
 CHAP. II. 
 
 Jl more particular inquiry into the nature of 
 Enthujiajm (orfalfe pretences to the Spirit) 
 giving an account of the caufes of it, feme of 
 its dtjUnguifii?'ig marks, and the efeBs pro- 
 duced by it at fever a I times, more efpe daily in 
 our own nation, and amongft fome feBs lately 
 fprung up : With obfervations upon fome of 
 their moji difiinguijlnng tenets and opinions. 
 
 AS enthufiafm is of fo dangerous a tendency, 
 and upon this is grounded all thofe pretences 
 to infpi ration or extraordinary gifts of the Spirit 
 claimed in our days, it will not be improper to 
 make a more particular inquiry into it. As to the 
 caufe of it ■, it has been obferved by judicious writ- 
 ers upon this fubjecfl to the following purpofe; 
 namely, that ftrange things may be done by no 
 diviner a caufe than a ftrong fancy impregnated by 
 
 ■ heated 
 
Ghap. II. 0« E N T H U S I A S M. ^j 
 
 heated melancholy, for this fometimes warms the 
 brain to a degree that makes it very aftive and 
 imaginative, full of odd thoughts and unexpeded 
 fuggeftions, which will be often taken for the im- 
 mediate aftings of the holy Spirit : And thole 
 thoughts, by the help of pride and felf-love, may 
 work fo much upon the heightned affe<5bions, and 
 they upon the body fo far, as to caft it fometimes into 
 a kind oi raptures and extaftes-^ where every dream 
 will be taken for a frophef)\ and every image of the 
 
 fancy for a vijion Thus may fome perfons be in- 
 
 fpired in this manner by temper and imagination, and 
 not by defign only ; nor muft we reckon all fuch 
 pretenders as hypocrites or knowing impollors. — 
 And the ignorant, who underftand not nature, are 
 apt to take every thing that is vehement to be 
 facred, or to proceed from fome fupernatural 
 caufe, and fo are eafily deceived into the belief of 
 thofe pretenfions ; and thus have difegies been wor- 
 fhipped for religion : — Accordingly, an ingenious 
 traveller, fpeaking of an enthufiaftic fed: amongft 
 the Turks^ obferves, that they are for the moll 
 part tradefmen, whofe fedentary life affords oppor- 
 tunity and nutriment to melancholy and diftem- 
 
 pered fancy * Again, There is nothing but na- • 
 
 ture and completion, or a peculiar temperament 
 of body in the illuminations, raptures, new lights, 
 fluency of exprefiion, and other wonderful things 
 of the enthufiaft, which are ignorantly taken to be 
 divine communications, to the great abufe of reli- 
 gion and the fouls of men f . — -By the power of melan- 
 choly (which may be looked upon as a kind of natu- 
 ral inebriation) the imagination of fome perfons is 
 
 fo. 
 
 * Sir Paul Wicav.lt on the Ottoman Empire^ B. 11. ch. 1 2. 
 
 -f- See G/am'i/Ps 4th EfTay Ccticerning the Vf.fui/uf: of real 
 Thilofophy to Religmi, fed. 4. His 7th EfTay on Antifanatital 
 Religion.'^'lDr Scot on Forms of Prayer, p. 10, ^c. 
 
^8 0« E N T H u s I AS M. Chap. If. 
 
 fo ftrangely afFe(fled, that they fancy themfelves 
 kin^s, princes y and the like ; or fall into feveral 
 odd and extravagant conceits, as to think that they 
 are fome kind of beafts, birds, or even made of 
 glafs ; that they are dead and fo cannot eat •, (a late 
 eminent phyfician affures us that he had met with 
 innumerable inftances of this kind ||.) — Though in 
 other things they may have a due ufe of their rea- 
 fon, be wife and difcrcet — Now it is no wonder 
 if, from the fame caufe (or a bad habit and difor- 
 dered temperament of body) fome fhould lay claini 
 Xo infpiration itfelf, fancy themfelves fpecial mef- 
 fengers of God, prophets fent by him, nay even 
 Chrijl himfelf, the holy Ghojl, or God the Father j 
 (which extravagancies we find fome wild enthufiafts 
 have run into through a corrupt and violent ima- 
 gination *.) — Thus enthufiafm is properly defcribed 
 as confiding in a perfuafion that the Spirit of God 
 afls in us in a fupernatural manner, whilft what 
 we experience within ourfelves is nothing more but 
 the mere natural eflfed of a heated imagination, 
 violent pafTion, and the like. — And imagined re- 
 yelations and vifions may as effeftually enter into 
 a troubled brain, as well as many llrange things 
 Bx themfelves in the head of a perfon in a high fe- 
 ver i which he fo firmly believes to be true (though 
 there is no reality in them) that it is impofTible at 
 that time to perfuade him to the contrary. — It is 
 alfo obferved, that the imagination of a melancholy 
 man, who often fancies ftrange and abfurd things, 
 is every whit as ftrongly afferted as that of a man 
 who perfuades himfelf that he is regenerated^ when 
 
 he 
 
 II Hsec & fexccnta fimilia interdum evenire ccrnimus. Dr 
 Meatfs Monita Medica, p. yS. Sacra Medica, cap. 9. p. 72. 
 
 * SGcTirMoret Di/cour/ecnEtithuJiaim, Scit. 6, 12, 14, fcV. 
 . — Burtr.KS Jr^atomy of Melancholy, p. 3, 32, 170, 52^. — Cafaubon 
 onEnthuJiafin, p. 1 06, ^c. — Horace mentions a Perfon, ii>ui fe 
 tredebat miros audire trc^aedoiy SiC.—Dc/e.-.cc o/S/ialu ir. the Grajsy 
 Part ill. p. 71. 
 
Chap. II. 0/2 E N T H U S I AS M. £Q 
 
 he has no reaibn for thinking fo, but the heat of 
 imagination, which he experiences within himfelf. 
 ' — And one of a difordered imagination may as 
 well in good earneft boaft of being daily in con- 
 verfe with Jefus Chrift, as perfons of low rank 
 fancy themfelves to be kings, and the like, which 
 has often happened. Imagination has alfo a mar- 
 vellous power to perfuade perfons to things they 
 have an inclination to believe, and afllfts in thplc 
 kind of delufions, whereby perfons come to believe 
 a lye, 2 Theff. ii. 11.* 
 
 Amongft the caufes of the increafe of enthufiafm 
 we may reckon thefe two j namely, ignorance, and 
 want of religion : When perfons are not well ac- 
 quainted with the true nature of religious duties, 
 and many through their own negledt are, I am 
 afraid, defedive in this kind of knowledge ; it is 
 no wonder, that like children they are tojfed to and, 
 fro, and carried about ivit/j divers andjirange doctrines, 
 — The ignorant are apt to admire every thing that 
 feems ftrange and uncommon ; no wonder then 
 that enthufiaftic leaders gain profelytes amongft 
 fuch. — And thofe who have embraced fome falfc 
 and erroneous principles in regard to their ek^lion^ 
 the favour of God, and the like (as if they might 
 be faved without bringing forth the fruits of righte^ 
 cufnefs, which are by Jefus Chrijl to thfe glory of God 
 Phil. i. II.) will be more liable to be impofed upon 
 by fome teachers who offer falvation upon ealier 
 terms than ftridt obedience. 
 
 Enthufiafm alfo generally increafes upon the de- 
 cay or negledt of true religion ; at fuch times bold 
 pretenders will be ready to ftart up, and under- 
 take to reform mankind, or put them in the way 
 of falvation by fome extraordinary methods j and 
 
 many, 
 
 * See Mr Sthftra\ Pajloral Letter againjt FanetUifm, p. 4 
 9> ^^^^ 
 
to 0« Enthusiasm. Chap. If. 
 
 many, who have been very carelefs about the know- 
 ledge, and pra^ice of their duty, will hften to 
 them i expeding now to be healed at once of all 
 their fpiritual indifpofitions by fome wonderful re- 
 medy, (a miftake they are apt to fall into with re- 
 gard to the health of their bodies as well as fouls) 
 flighting the common and ordinary means offered 
 them i which by the divine affiftance, and their 
 own fmcere endeavours, might condud them fafely 
 
 to heaven And fome by way of punifliment, for 
 
 their former negle<5t and contempt in this refpedt, 
 jnay be fuffered to fall into ftrong delufions, 
 iTheJf. ii. II. 
 
 " As foon as enthufiafm fets up its ftandard, 
 and proclaims that all finners, how much defiled 
 foever may come to JefuSy and leave to him the 
 care of cleanfing them, people will run in crowds 
 to lift themfel-ves under fo convenient a difci- 
 pline •, a dodtrine that doth not infift on virtue, 
 and purity of manners, cannot fail of pleafing 
 them J fo that divine providence may fometimes 
 permit a torrent of fanaticifm to overflow the 
 world, in order to punifli the wicked and 
 thoughtlefs, and to make trial of thofe chrif- 
 tians who have a regard for true virtue *." 
 *' Fanaticifm is a fire which heats the mind in- 
 deed, but heats without purifying j it ftimulates 
 and ferments all the paflions, but it redlifies none 
 of them, and thus leaving the appetites unfub- 
 dued, pride, vanity and ambition infinuate 
 themfelves into the impotent and difordered 
 mind, under the difguife of purity, holinefs and 
 perfeftion f And when we confider how inju- 
 dicious and unftable a large part of mankind is, 
 together with thofe various infirmities both of 
 
 " body 
 
 * Mr Stinjira againjl Fanaticifm, p, 62. 
 
 f Mr Warburton\ Sermons, Vol. I. p. 297. 
 
Chap. 11. 0/2 Enthusiasm. 6i 
 
 " body ai\d mind, it is no wonder that the often- 
 ** tation of a fandlified look, . a fpecious addrefs, 
 ** fantaftical oddities, innovations in dodtrine and 
 ** places of teaching, zealous profeflions of piety, 
 " and affectation of fcripture phrafes, and high 
 " pretenfions to infpirationfhoulddraw and deceive 
 " the multitude." — It is alfo obferved, " That 
 *' perfons of bad principles will be fond of join- 
 " ing themfelves with an cnthufiajlic feft ; that hy- 
 *' pocrites, and fuch as pretend to fanflity onlyy 
 *' are fond of a religion which they can reconcile 
 " to their vicious habits and diforderly paflions ; 
 " or thofe alfo of a vain and ambitious mind, who 
 " are not able to make a figure eifewhere, will 
 " become difciples ; or perfons of wicked lives, 
 " who when touched with a fenfe of guilt, are fo 
 " hurried and diftracSled in their thoughts, that 
 *' they will be apt to betake themfelves to a quack 
 *' remedy, negleding every regular method." — 
 Bad men, evil defigns, melancholy fancies, Satan's 
 fuggeftions, the want of better arguments, or the 
 like, have frequently, in all ages of the church, 
 taken fanftuary under fo facred a cover as imme- 
 diate revelation or infpiration ; — and the leaders of 
 the party often impofe even upon pious people of 
 weak underftandings, by that outward JJoew of reli- 
 gion, more than what perhaps they generally fee 
 practifed by thofe of the communion they belong 
 to i — fo that they follow a new dodrine fet off with 
 fuch fair appearances * — -The Pharifees of old, we, 
 find, who were fo very zealous in making profelytes^ 
 Matt, xxiii. 1 5. were alfo remarkable for their great 
 pretences to holinefs above others : — Thus 7nay we 
 account, in fome meafure, for the numbers of thofe 
 
 who 
 
 * See Enthu/iafmofMethodi/fs ajfci Papijls compared, Vo!. II. 
 p. 2, 12, Vol. III. p. zo-^. —Mr Siin/lra on Fufiaticifis,!^. 62, ^'f. 
 •^Chrijiianity no Enthujlajht, Preface, ^. ■^. 
 
i± 0» E N T H U S I A s M. Chap. II. 
 
 who follow the new guides fet up atnongft us 
 
 And though feveral may have been deluded by 
 enthufiafm fo far as really to imagine that they 
 were infpired, or had an extraordinary commilTion 
 from God ; yet no doubt but that many others 
 have only pretended to this, as the readieft way to 
 defend themfelves, and impofe upon the ignorant. 
 —And it has been obferved, *' That a hypocrite, 
 *' who at firft fetting out intended only to deceive 
 *' others, at laft may become a dupe to his own 
 ** illufions, or be adlually impofed upon himfelf *. 
 Let us in the next place confider fome of the 
 evident marks, effefts and confequences of enthu- 
 fiafm. — In the times of the Apoftles there were 
 perfons falfely pretending to the Spirit -, whom the 
 difciples are cautioned to beware of. Beloved^ be- 
 lieve not every fpirit^ but try the fpirits ivhether they 
 ure of God, i John iv. i . — As there were then many 
 impoftors "f", who either in imitation of, or out of 
 oppofition to the Apoftles, pretended to miracu- 
 lous powers of the Spirit, (as Pharaoh^'s magicians 
 oppofed the miracles of Mofes) it pleafed God to 
 bellow upon his church x\it gift of difcerning fpirits^ 
 I Cor. xii. 10. or of diftinguifhing between true 
 and falfe powers or infpirations •, and no doubt, as 
 a writer upon this fubjedl obferves, but that one of 
 the tefts then of trying the fpirits ^ was, ** Thar 
 •' every fpirit that wrought figns to confirm any 
 ** dodtrine, which was inconfiftent with a pure 
 •* and peaceable life, or the fober ufe and rules of 
 fnoral reafon^ muft needs be 2. falfe fpirit \\ . Any 
 dodtrines then, which tend that way in alter ages, 
 muft be owing to the fpirit of error As the ex- 
 traordinary gift of difcerning fpirits is now ceafed, 
 
 we 
 
 * StinJJrxs Pajiornl Letter, p. 9v 
 
 ■f ASls v'ln. 9. xiji. 8. xvi. i6. xix. T4. 
 
 II Dr Hid/s Sermon on i Ccr, xii. 4. p. 19. 
 
Chap. II. 0;; E N T H u s I A s M. 63 
 
 we ought to give the more heed to the dire6i:ions 
 of fcripture, and the marks which judicious writer^ 
 have laid down for that purpofe ; by which means 
 we may hope to preferve ourfelves from error and 
 delufion. In ail ages of the chriftian church therd 
 have been falfe pretenders to the extraordinary aflift- 
 ance of the Spirit j but as a learned writer remarks, 
 " The all- wife conduft of divine providence is Very 
 " obfervable, that fcripture infpiration, for feven- 
 *' teen hundred years, has rnaintained its fole pri- 
 " vilege ; and all the others, fo far as they have 
 " been confidered as fuch, have pafTed off ai 
 ** dreams." He alfo takes notice that an imagi- 
 nary infpiration, or falfe pretences to the Spirit^ 
 has been one of the fubtileft engines of Satan in all 
 ages ; one of the moll refined artifices of his po- 
 licy ; and God has permitted it, probably for th6 
 trial of his faithful fervants, that they may be 
 proved and exercifed every way : — ^nd amongft 
 the feveral marks which he has given us of difco- 
 vering thefe falfe pretences, one is, — Difohediencs 
 to rule and order; a contempt of lawful authority, 
 and attempts of drawing people from the regular 
 (landing miniflry which Godhas ordained, to follow 
 teachers fet up by their own authority ; as God is 
 not the author of confujion, but of peace-, and we 
 are to fubmit ourfelves to every ordinance of man 
 (that is, every lawful ordinance) /(7r the Lord's fake^ 
 I Pet. ii. ig. — .The Apoflles had indeed fpecial 
 commifTions from God to oppofe hum.an ordi- 
 nances, and miracles were their credentials. And 
 we find, that one of the rules in the Apoflles 
 time to try the fpirits by, was fubmilTion and obe- 
 dience to the proper governors of the church : 
 — {VeareofGody fays St John, i Ep. iv. 6. He that 
 knoweth God heareth us\ he that is not of God heareth 
 not us. Hereby zfe know the Spirit of truth, and the 
 
 fpirit 
 
\ 
 
 64 0;^ E N T H u s I A s M. Chap. IL 
 
 fpirit of error. — Our author takes notice, " That 
 
 *' fome falfe pretenders may labour to bring per- 
 
 «' {on^ ^tom fwearing^ drunkennefs, and other vices, 
 
 *' (whicli is done by the regular miniftry in a more 
 
 *' edifying way) but if they lead them into other 
 
 *' fins, fuch z.% faction ^ fchifm, contempt of rule 
 
 «' and authority, and the like •, it will be eafy to 
 
 <« fee that they have not the Spirit of God to dire(5\: 
 
 *« them in what they do Another mark, fays he^ 
 
 " o{ 2l falfe fpirit^ is laying down deceitful rules 
 
 " of judging about the Spirit-, ?iS fenfible and vio-^ 
 
 *' lent impulfes, prefuming to date their converjion^ 
 
 *' or new birth^ from fuch fanciful impreflions, 
 
 *« which the fcripture gives no countenance to ; 
 
 *' and perfons may eafily miftake the fuggeftions 
 
 " of Satan for divine impulfes. The molt certain 
 
 " rule to know when we are led by the Spirit, is 
 
 - *' v^hzn \^t io think, and do, as the Spirit of God 
 
 *' diredls us in the holy fcriptures. — And when upon 
 
 *' fuch an examination perfons can upon good 
 
 *' grounds fpeak peace to their own confcienCes, 
 
 *' let them attribute the glory of it to God's holy 
 
 " Spirit ; but let them not blaze it out to the 
 
 " world, for that will be feeking honour of men, 
 
 " and will be a fad token of an earthly z.n6. fenfital 
 
 *' Spirit : — Boafting and oftentation are a flat con- 
 
 " tradi(5lion to the graces boafted of, becaufe hu- 
 
 *' tnility and modefly are the chief graces upon which 
 
 " the refb hang ; and as a perfon in boafting of his 
 
 " wifdom fhews the want of it ; — fo he who boafts 
 
 " of the grace of the Spirit, betrays his want of it 
 
 ** in that very inftance ■^." 
 
 Another 
 
 * See Yiv lVaterlaf7(i on Regeneration, p. 37, 38. — His Sermon 
 on I John iv. I. in his 2d Volume of" Sermons. — See alfo Mr 
 Brcwns 3d EJJay on the CharaSlerijlics of Lord Shaft cjhitry, Seft. v. 
 where we have fcveral Marks for diftinguiHiing Evthufia/m fi-om 
 In/pi rat ion. I 
 
Chap. It. On But Uv St ASM. 65 
 
 Another writer, fpeaking of enthufiafm (or falfe 
 pretences to the Spirit) oblerves, that it will fhew 
 itfelf by making perfons proud, cenforious, un- 
 charitable, condemners and defpifers of others i ; 
 and it is to be wifhed that fome amongft us at 
 prefent would confider their condud in thefe re- 
 fpefts. 
 
 A great admirer of the m)i/lic divinity (which 
 teaches the belief of extraordinary impulfes and 
 communion with God to fouls properly difpofed) 
 declares, " That thofe who are paflionate, con- 
 ceited, turbulent and notional, confident and 
 immodeil, imperious and malicious ; who doat 
 upon trifles, and run fiercely into the ways of 
 a fedt, are lifted up in the apprehenfion of the 
 glorious prerogatives of themfelves and their 
 party, and fcorn all the world befides ; for fuch, 
 be their pretenfions what they will to divine 
 communications, illapfes and difcoveries, I be- 
 lieve them not ; their fanfies abufe them, or 
 they would us -f." It is then, as a pious writer 
 expreffes it, " The greateft improvement of chrif- 
 tian wifdom to diftinguilTi in all profeffions be- 
 twixt grace and humour •, to give God his owri 
 glory, and men their own infirmities ||." 
 Enthufiajis, as a title to their high pretences, or 
 a proof of their miflion, generally diftinguilh them- 
 felves by an unfound kind of popular eloquence^ a 
 rhapfody of words, and ftreaming tautologies*. 
 But this talent, or volubility of words, may be ac- 
 counted for upon common principles, or by a na- 
 tural lively imagination heightened by the pafTions, 
 
 F which 
 
 X See Preface to S7iahe hi the Grafs, 
 f Vid. Theolog. Myfi. Difc. 2d, p. 24. 
 
 ji Bifliop H.aU\ Ociaf. Medit .—T\\2X upon the -S'/g/J'/ ofafatiA* 
 iual Zealot. ■ . 
 
 * Dx More on Enthujia/fn. Sed\. 21, 56. 
 
66 0;/ E N T H u 8 1 A s KT. Chap. IT. 
 
 which occafions a quick fuccefllon of ideas in the 
 mind. Hence it is obferved, that fome pcrlbns of 
 flender judgments abound with words on fubjefls 
 very often of fmall importance, on which men of 
 
 found underftanding have httle to fay Thus fome 
 
 fanatics finding that they have a flow of words a^ 
 command, weakly conclude, that they have this 
 faculty as an immediate gift from God §. A fluency 
 pf words, or a rapturous and pathetic manner of 
 fpeaking in extemporary prayer or preaching, may- 
 proceed in a great meafure from a particuJar warmth 
 of imagination or temper ; and is of itfelf no fura 
 fign that a perfon prays by the Spirity as appears by 
 what has been before obferved — To pray by the 
 Spirit is to pray with a true faith, and our whole. 
 deJirCy lifting up holy hands with pure hearts unto 
 
 God Perfons may then pray by the Spirit in the 
 
 life of a good and pious form of prayer. — And 
 here we may juft obferve, that thofe very rapturous^ 
 figurative or enthufiaftic kind of expreilions, made 
 life of by fome writers oi devotional trails, feem not 
 to be well fuited for general ufe i and may be often 
 difcouragements to thofe who cannot come up to 
 the fame rapturous warmth in their devotion^ 
 though they may be religious and faithful chriftians. 
 Such methods may be of no real advantage to re- 
 ligion in general, as they may throw fome good» 
 though weak, perfons into doubts and fcruples 
 about their fpirittial condition ; make others more 
 indiflterent by looking on religion as a very diffi- 
 cult or impradticable fort of fervice ; and even ex- 
 pofe it to the contempt of others, who will be apt 
 to reprefent it as mere enthufiafm, or the effe6ls of 
 a heated imagination. As our forms of addrefs to 
 
 God 
 
 § ^^(t'MxSthiJlras Paftoral Letter, p. 15. — Imperitis quoquc, 
 fi modo funt aliquo afFcdlu concitati, verba nondcftint. ^in* 
 til. b'Ji^ lib. X. cap. 7. i 
 
Chap. II. 0« E N T H U S I A S M. 67 
 
 God fhould not be offered in flat, low and unaf- 
 fedting expreflions •, fo ought they alfo to be plain, 
 eafy and intelligible, that we may pray with the 
 Spirit and tinder jiandiiig alfo ; fuited (as much as 
 may be) to the condition and temper of thofe, 
 who ufe or join in them -, and formed in imitation 
 of that /►^r/"^^ model of prayer given us by our 
 Saviour, in which we find a noble and aflredting 
 plainnefs and fimplicity, which our church has 
 happily imitated in her public forms of prayer; 
 an evident proof that our firft reformers or com- 
 pilers of our liturgy were acted by a true Spirit of 
 piety and devotion. — There ought to be a proper 
 life, warmth and vigour in the performance of 
 thofe religious exercifes, yet without being too 
 much inflamed or hurried on by a kind of violence 
 or excefs, the true caufe of which, if ftridly ex- 
 amined into, might perhaps oftentimes be found 
 rather the efi^e6t of pafllon, or natural completion 
 and confl:itution, than of rational aifedfion and fe- 
 rious meditation. 
 
 The paflions, which God has implanted in our 
 nature, are in themfelves very ufeful in exciting 
 our affeftions, afllfting and quickening us in the 
 purfuit and performance of religious exercifes ; but 
 we muft take care not to be tranfported by them 
 beyond the limits of fober and rational devotion, 
 or run into any wrong grounded exceflfes in reli- 
 gion ; do or fay nothing but what we can approve 
 of in our cooler moments, when we have leifure 
 to examine into the true nature of things ; and it 
 will be proper to try both our opinions and com- 
 pofitions by this teit or ftandard. 
 
 But to return Sx. James tells us. The wifdom 
 
 that is from above is firji pure, then peaceable, genth 
 
 and eafy to be entreated, full of mercy and good fruits, 
 
 mthout ■partiality, 'without hypocrify, James iii. 17. 
 
 ' F 2 A 
 
68 0/z Ent H usi ASM. Chap, ir, 
 
 A learned writer mentions this text as a particular 
 rule by which we are enabled to try the SpiritSy 
 and defend ourfelves from impofture and the fe- 
 duftion of fanaticifm ; and he obferves, that we 
 may fafely pronounce, that the perfon in whom 
 thefe marks are not to be found, hath not the Spirit 
 of God, or the wifdom which \sfrom above, which 
 marks he has confidercd and explained at large *. 
 I Ihall briefly point out a few of them. — As the 
 wifdom or knowledge /r<jw ^^i-oi'^ muft be fuch as 
 may be underjlocd-, this, he obferves, contradicts 
 the pretenfions of Jacob Behmen and his followers ; 
 where we have a heap of unmeaning and unintel- 
 lio-ible words, as well as unfound and impure doc- 
 trines. And as the fruit of the Spirit is in all truth, 
 
 Eph. V. 9. Truth here muft refer to chriftian doc- 
 trines, and fo confifls in orthodoxy and right opi- 
 nion ; but a chief leader amongft tht Met hodijis has 
 declared publicly, " That orthodoxy, or right opi- 
 " nion, is at befl but a very (lender part of reli- 
 " gion, if any part at all f." Here we have -r^^- 
 fon difcarded or feparated from religion, as it is 
 no longer to be employed in diftinguifhing right 
 from wrong opinions. 
 
 This wifdom of the gofpel is peaceable ; much to 
 be fufpefted then, fays he, is the wifdom of fome of 
 our modern faints, who difcharge their pretended 
 miniftry in fuch a manner, as muft neceflarily vio- 
 late the peace of the eftablijhed church, which they 
 profefs to fupport and reform : " For what greater 
 *« violation of peace than z fchifmatical divifton ? 
 " What higher provocation to refentment than a 
 *' feparation, which implies a charge of moral or 
 " fpiritual unworthinefs in the body left ? That 
 " peaceable wifdom from above feems to aflurc 
 
 " us, 
 
 * See Dr Warhurton\ Serm. Vol. I. p. 257, ^c 
 t From Mr Wejley% Plain Account, Sec. p. 4. 
 
Chap. IT. 0/2 Enthus lASM. 69 
 
 " us, that a pretence of fuperior purity and holi- 
 " nefs will not juftify perfons in feparating from a 
 '*' religious community, in which they acknowledge 
 " all the eHentials of chriftian faith, as delivered 
 " in fcripture, to be publicly held and profefled/* 
 And the fpeaking evil of dignities^ fcurrilous in- 
 vedives againft the governors and pallors of the 
 ^eftablifhed church, is yet another more enormous 
 violation of this peace. '* Hurried on by the fer- 
 *' vor o{ fanaticifm they feem to forget indeed that 
 " they live in a chriftian country, and are carried 
 " into a land of pagans and idolaters, with the 
 " rulers of this world rifen up to oppofe the word 
 " of life ; and under thefe delufions it is no won- 
 ** der they fhould defpife order, infult government, 
 *' and even dare the magiftrates refentment. — An- 
 " other mark of heavenly wifdom is its being ^<f«//^ 
 " and eafy to be entreated; not a rigid reprover of 
 *' the indifferent manners of others, nor'obftinately 
 *' tenacious of its own. — St Paul became all things 
 ■^' to all men to gain fame : The cafe is different, fays 
 " he, with our infpired feftaries, who are apt to 
 *' condemn every thing which is not agreeable to 
 *' their own humour. Heavenly wifdom is witb- 
 " out partiality •, but one mark of the enthufiaftic 
 *' ferment is a raffinefs in flinging about the judg- 
 *' ments of God -, fo that when an unhappy acci- 
 " dent befals their oppofers, they confider it as 
 " God's owning their own caufe, and would think 
 " it ingratitude to call it by any other name than 
 " a. judgment. — In accufing their enemies they ag- 
 " gravate the leaft indifcretlon, in excufing their 
 ** friends they extenuate the worft prevarications." 
 The fame author, in another difcourfe on our 
 Saviour's v/ords. Be yewife as ferpents, andharmlefs 
 as doz'es. Matt. x. 1 6. has fully vindicated the gol- 
 pel, and the bl'effed author of it, from the impu- 
 F 3 ration 
 
7© 0« Enthusiasm. Chap. IT, 
 
 tation of cnthiifiafm — He obferves that no perfon, 
 under the influence of a fanatic fpirit, would be 
 either forward to give this kind of diredlion in the 
 text, or fond to fee it obferved ; for reHgious enthu- 
 fiafm, as we find by fad experience, places its chief 
 glory in defpifing human prudence, and in violating 
 
 human peace The holy founder of our faith has 
 
 quelled the wildnefs of tht fanatic in the command, 
 to be wife as ferpents ; he hath checked the ambi- 
 tion of the enthufiaft in the command, of being 
 harmlefs as doves. — St Paul, who had formed his 
 condud on this monition of his Mafter's, became 
 all things to all men, that he might gain fome ; but 
 modern enthufiafts comply in nothing, fays he, 
 through a vifionary fervor to gain all. — The 
 Apoftle, with this pidture of wifdom before his 
 eyes was polite, always watchful to take honefb 
 advantages of every principle and praftice of his 
 adverfaries in order to recommend the gofpel to 
 
 their favour The fanatic is rude, pofitive.and 
 
 overbearing, and ever prompt to mifreprefent the 
 right opinion of his adverfary *. 
 
 Another ingenious writer, who feems to be quite 
 mafter of his fubje6t, fpeaking of the chara£lers of 
 fanaticifm, obferves, amongil other things, that 
 enthufiafts fhew a contempt of reafon ; and no 
 wonder, as their imagination is full of abfurd pro- 
 pofitions, which reafon difallows •, and as they 
 think that the Spirit of God afts immediately in 
 them, they make no great account of the holy 
 fcriptures, or imagine that they have little need of 
 their directions : They commonly make little ac- 
 count of moral virtue, nay often fpeak of it with 
 contempt, and the tranfports of a heated imagi- 
 nation take away the true relifh for rational and 
 cool morality ; nay to give one's felf up earneftly 
 
 to 
 * Vol. ib. Sermon VII. 
 
Cliap. 11. 0« E N T H u s I A s M. 71 
 
 to it is, according to them, trujiing in our own rigln 
 teoufnefs, and expeding to be faved by our works. 
 Faith is the only thing they boaft of, not a faith 
 built upon true gofpel foundations, but on their 
 own ill-grounded imaginations and pretended in- 
 ward feelings ; and they have little tafle for any 
 thing elfe but tranfports, fenfible alarms, and ftrong 
 emotions, which agitate the foul ; and in this con- 
 
 fifts what they call the work of regeneration But 
 
 •whatever ajfurance perfons may think they have of 
 -being of the number of the ekS ; and though this 
 notion may afford them much joy at prefent, yet, 
 as our author juftly obferves, *' If they find them- 
 ** felves not well difpofed for the careful per- 
 ■" formance of the feveral chriftian duties, or think 
 ■" that God takes little notice of fuch things, they 
 ** may conclude that their joy is not an operation 
 *' of the Spirit of God/* 
 
 Such as are given up to enthufiafin are com- 
 monly puffed up with pride, and treat others with 
 contempt, as they imagine that they are the pecu- 
 liar favourites of heaven, and cannot lofe this great 
 privilege. — Enthuftafm has alio a remarkable effe<5t 
 •oftentimes on the outward appearance. — Thus it is 
 obferved, *' When the imagination has a bent to 
 *' fadnefs^ it changes the very look of a fanatic, 
 ** disfigures his features, and gives him a gloomy, 
 *•* mournful countenance, by which he believes he 
 *' ought to be diftinguifhed from the world ^ fo 
 *' that it is not at all ftrange that thefe pretended 
 ** ele6t fhould boafl that they know one another by 
 ** their looks *." 
 
 This laft obfervation fecms alfo to hold good 
 
 v/ith regard to fome of our own fedtaries ; but a 
 
 ferene joy and chearfulnefs, built on the confciouf- 
 
 F 4 nefs 
 
 * See Mr 6'//«/?r^?'s Paftoral Letter, p. 17, 19, 22, 25, ^f, 
 with which Mr Rimius'% Candid Narrativt agrees. 
 
72 0« E N T H u s I A s M^ Chap, 11, 
 
 nefs of inward virtue, and the hopes of eternal hap- 
 pinefs through Chriji^ may be confidered as a kind 
 of grateful homage to our Almighty Benefaftor ; 
 and is more agreeable to the genius of the gofpel 
 (the true fource of peace and joy) than that gloomy 
 melancholy which diffufes itlelf over the counte- 
 nances of fome religionijls. 
 
 It can certainly be of no ufe to true religion to 
 deny the affiftance of human learning and rational 
 inquiries ; no perfons, one would think, could 
 reckon fuch helps unnecefTary, but ignorant or wild 
 enthufiajls^ the better to defend themfelves and make 
 their ftrange opinions pafs upon the world as divine 
 truths. A noted German enthufiaft (and promoter 
 of the. myfiical divinity) who has his admirers amongft 
 us, excludes, we find, from his books the men of 
 reafon, for whom, he fays, " He has wrote no- 
 " thing i he that will underftand the true way, let 
 
 *' him depart from and forfake his own reafon 
 
 " Reafon muft be blinded, kept under, and not 
 " allowed to flir, we muft rejed it as it leads us 
 ** ajiray : — Human learning, governed by human 
 " reafon, hath from age to age miflaken the true 
 " end and ufe of the fcriptures — The fcripture 
 *' only fpeaketh to the heart and confcience of 
 *' man, which is not enlightned with notions formed 
 '* from the written letter of the word. — He tells 
 us there is in his writings, *' That which no reafon 
 *' may underftand or comprehend *. He fpeaks 
 " of a myjlery, which is the deep ground of all 
 *' things, of all nature and all creatures ; and no 
 ** ability of natural reafon can fo much as look 
 
 •' into it That the philofophy of this myftery 
 
 " is to lead to Chriji, as the life of the foul ; not 
 ** as notionally apprehended, or hijiorically known, 
 
 " but 
 
 * Si bojia fide quaerasj concrcto vultu, fuffenfo fuperciilq 
 *ltum eftj aiunt. Tert. adm. Vatent. 
 
Cliap. II. 0« E N T H u s I A s M. 73 
 
 '* but as experimentally found, fpeaking and work- 
 *-' ing in the foul, i£c *." 
 
 Though true religion or chriftianity confifts in 
 the inward and fpiritual effedl which it has upon 
 the foul, and mull be a loving -principle within •, yet, 
 as a means to attain this bleffing, we muft ^\\\- 
 ^Q.ni\y fearch the fcriptures ; and by the ufe of our 
 reafon, and the beft means in our own power (the 
 divine blefling concurring) endeavour to underftand 
 them ; and be afllired of the truth of the hijioryy 
 fa5is and dodtrine therein contained, laying up the 
 words of this book in our hearts and in our foul, 
 Deut. xi. 1 8. which are to be the neceflary rule 
 and guide in our religious concerns till the end of 
 the world ; begging of God that we may be en- 
 abled by his holy Spirit to walk as children of light y 
 
 worthy of the vocation wherewith we are called 
 
 Reafon was certainly given us as a guide in our reli- 
 gious, as well as other inquiries; and it is neceflary 
 to try by this teft our inward feelings and ideas, to 
 avoid any dangerous impofitions ; and in order to 
 diftinguifii between what is truly fpiritual, and what 
 is the effed: of natural conftitution, paffion, and 
 the like. — And when fome of our moral writers 
 fpeak fo much of inward impreflions, fentiment and 
 feeling, as the rules of our adlions, they may be 
 led into feveral errors, or enthufiaftical extrava- 
 gancies, unlefs they try their opinions by ferious 
 and rational examination. — A judicious writer ob- 
 ferves, " That found underftanding and reafon is 
 *' that on which, and by which, God principally 
 " operates, when he finds it proper to fupport our 
 .^' weaknefs by his Spirit ;—th^t true virtue cannot 
 
 " derive 
 
 * See thi5 Account, and much more to the fame Pnrpofe, 
 ^rom the Writings oi Jac. Behmen, as given us by Mr Laiu in 
 \i\%lVay to Divi'ne Kno'Txhdge, p. 113, 119^ 243, 256, ^r.— See 
 Sklio Cfcfji Hiji or. ^luaker. Amjielod. 1695, P' 557' '^'^' 
 
74 0;2 Enthusiasm. Chap. If. 
 
 ** derive its origin but from a found underftand- 
 <' ing-, and that he confequcntly is moft filled with 
 <« the Spirit of God, who reafons on things con- 
 *' cerning religion with moft penetration, and who 
 «« pra6lices virtue the beft. — That religion without 
 «« reafon is in reality no religion at all ; and chrif- 
 « tianity may in particular glory in being a reafon- 
 <« able uligiony Rom. xii. i. and the more a per- 
 *« fon ftrives to banifh reafon from religion, the 
 *' more undoubtedly he departs from the true na- 
 " ture of the gofpel." — So that enthufiafm may be 
 looked upon as fatal and dangerous to the reafon 
 and underftanding of man, and to almoft every 
 good difpofition of the foul *. And in regard to 
 thofe moral writers, who are charged with declin- 
 ing to make reafon the judge of truth and right; 
 and who fpeak fo much of feelings [entiment^ fenfa- 
 tion, and the like ; yet, notwithftanding their con- 
 tempt of reafon, they cannot forbear making ufe 
 of it to eftablilh their fyftem o^ fenfitive philofo- 
 phyf. 
 
 It feems as much defigned by the author of na- 
 ture, that rational creatures fhould ufe their rea- 
 fon and fteer by it ; as it is by the fhipwright, that 
 the pilot fhould dired the velTel by the ufe of the 
 rudder he has fitted to it ; the rudder would not 
 be there if it were not to be ufed, nor would reafon 
 be implanted in any nature only to be not culti- 
 vated and negledted ||. 
 
 The docflrine of the myjiics dire6ls perfons not 
 only to renounce xht'u fenfes, but alio their under- 
 ftanding, or all their intelledlual powers and facul- 
 ties that are natural ; by which means they may in 
 
 time 
 
 * See Mr S tinjlra s Pa/iora/ Lefter, p. 6, 31, ^V. 
 -f- See an Eftimate of the Profit and Lois of Religion, with 
 Jleference to fome EJhys ofMorality, London 1754. 
 II Wollajions, Religion 0/ Nature y fed. 3. prop. it. 
 
Chap. IL O;; E N T H u s I A s m. yr 
 
 time attain to an inexpreflible union with God, the 
 height of mortal exaltation *. Mr Addifon, fpeak- 
 ing of the Pietijls a fed then increafing in Switzer- 
 land) obferves, " That they were to fink them- 
 *' felves into an entire repofe and tranquillity of 
 *' mind, and in this ftate oi/tlence to attend to the 
 *« fecret illapfc and flowings in of the holy Spirit ; 
 ** to give themfelves up wholly to his condudl and 
 *' diredions, fo as neither to fpeak, move or a(5i- 
 *' but as they find his impulfe on their fouls ;— to 
 " avoid as much as poflible what the world calls 
 *' innocent pleafures, left they divert them from 
 " him who is to be the only delight of their whole 
 *' beings j to make a covenant with their fenfes^ 
 " fo far as to fhun the fmell of a rofe or violet 
 " and to turn their eyes from a beautiful pro- 
 " fpefl f." — But it cannot furely be any part of 
 religion ungratefully to negled or defpife thole 
 natural beauties and ornaments of^the creation 
 intended by the divine goodnefs for our innocent 
 amufement or entertainment, whilft we continue 
 in this world — A great promoter of ^ietifm^ or 
 the Myftical Divinity^ in France^ preached up alio 
 an entire felf-renunciation and tranquillity of foul • 
 the annihilation of all its faculties, inward worfhip 
 and the like §. 
 
 God may, no doubt, when he fees proper, re- 
 veal himfelf to the minds of men, and give them 
 alfo a full aflfurance that he is the author of it, but 
 this is only to be expe6led on extraordinary occa- 
 fions ; and we muft carefully guard againft enthu- 
 fiafm and delufions, which we fliall be in dano-er 
 of falling into, if we unwarrantably give up our- 
 
 felves 
 
 * SeeC^w/'c;? onEnthuriafm, chap. 3. p. 149, i^c. 
 ■f- See Vix A.idil'on\ Travels, in his Account oi Snvitzerland 
 _ § See Voltaire % Hiftory of Z^ic-wXIV. Vol. li, p. 287,* in 
 his Account of Madam Giu:,n. 
 
^6 0« E N T H u s I AS m; Chap. IF. 
 
 ifelves to expeft divine illuminations or extraordi- 
 nary diredlions, and make little ufe of our reafon 
 in inquiring whether they be fo or no. " One 
 '* would think, fays a judicious author, thefe myjlic 
 " writers fcarce look upon reafon as a gift of the 
 " all-wife God, but rather of fome evil principle, 
 
 " fo much they fear to be guided by it And again, 
 
 «' I could never find any folidity in the myjiics -, 
 V however the heart may be affefted, if the under- 
 *' {landing does not go along with it, it is to be 
 " feared the impreffions will not be very lafting *." 
 Thofe myjiics or enthufiafts have no authority to 
 produce from fcripture for that uncommon and un- 
 intelligible manner of expreffing themfelves which 
 they affeftf, for their pretended religious tran- 
 fports, extafies and raptures, or thinking that they 
 can by fuch means, and by renouncing their fenfes 
 and knowledge, come to a more real union with 
 God and Chrift than otherwife is to be obtained ; 
 
 that they are not to underfland hy fenfe or fancy 
 
 as other men, but by a kind of union of fubftance 
 with the fupreme caufe of all thing?; an union that 
 may be felt but not exprejfed or underftood, by 
 which the foul is aftually deified, and all operations 
 of the underftanding ceafe || — That noted myftical 
 enthufiaft H.Nicolas, a Dutchman 'founder of the 
 fe6t called 'The Family of Love) boafted that he was 
 Godded with God^—confuhfiantiated with the Deity ^ 
 and the like : — The perfon who gives us this ac- 
 count from his own writings, obferves, how dan- 
 gerous 
 
 * Mrs Cori^arw's Works, Vol. 11. p. 294, 343. 
 
 \ Tranfubftantlones ?nyjlicp.s. — Po:cntiarum annihilationes.— 
 Abforptionem in amplexu fponfi. — Orationcm in !^iete paffiva. 
 — Ebrictatem fpiritualem. — Uniones fupere/Tentialc:.. — Ecftafim 
 continuam auditus melodia; coeleftis, is'c. — See Mr Coienirys 
 Difcourfe on Falfe Religion, Parti, p 54, 63, ^r. (Edit. 3d', 
 1753) where you have a large Collection of thofe phrafes. 
 
 I Cafauhon OXiEntbufiaJm, p. 147 — 168. 
 
Chap. 11. 0« E N T H U S I A S M. fj 
 
 gerous it is for high-flown enthufiafts to pretend ta 
 no lefs union with God than real and phyjical deifica- 
 tion -, making their union with God the fame with 
 that of Chriji's j — for if fo, divine adoration would 
 belong to them ; or, if not, it is a fign they are not 
 God i and that therefore Chriji is not. — So that fuch 
 notions tend to'confound or deftroy our religion*. 
 
 If they mean by deification, a being transformed 
 
 hy the renewing of their mind, or being partakers of 
 
 the holy Ghofi and the divine nature, Heb. vi. 4. 
 
 2 Pet. i. 4 — by which is meant only partaking of 
 
 fpiritual affiftance and divine purity ; why do they 
 
 not exprefs themfelves in plainer terms I " To 
 
 *' affert that the union of any true chriftian with 
 *' God is the fame with that of Chrifi, is a bold,. 
 *' ufelefs and groundlefs opinion, inconfiftent with, 
 *' and deftruftive of, the chriftian religion f." 
 
 The leading perfons amongft the fakers were 
 formerly highly blameable for their unguarded and 
 rafh exprefllons about their unity Sind equality mtk 
 GodzndChrifi^. 
 
 Popifh enthufiafts have laid claim alfo to per- 
 fe^ion, and loved to exprefs themfelves in an un- 
 ufual manner, as being ingulfed in knowledge of the 
 Creator, in the illuminated life, and affured way of per^ 
 fe^lion, &c |] — And it has been obferved that the 
 Myfiics, Molinifis or ^ietifis, agree in many of 
 their notions with our fakers ^. 
 
 This myftic theology is thought to have been much 
 improved by fome enthufiaftic Arabians of old, 
 
 (amongft 
 
 * See Dr Moris Myjiery ofGodlinefs, 2. i, chap. 5. — B. vi- 
 chap. 12. 
 
 \ Dr More, ib. p. 15. 
 
 % Snake in the Qrafi, fec>. 2 and 3, and Defence of it, the 
 firft Part, p. 87, l^c 
 
 II Enthjifiafm of Methodips and Papijls compared, "\'ol. I. p. 42. 
 Vol. III. p. 362. 
 
 X Vide Craft Hiji. ^aker. p. 349, i^c. where the Compa-^ 
 rjfon is drawn. 
 
*; 
 
 yi 0« Enthusiasm. Chap. II. 
 
 (amongft whom Mahomet was born) who took it 
 from the Grecian philofophers ; and it was firft 
 adopted amongft chriftians, by fome who were ad- 
 mirers of the philofophy of Plato. — And it may be 
 looked upon as of dangerous confequence, efpeci- 
 ally to perfons of ordinary capacities and weak 
 heads ; who are apt thereby to turn rehgion into 
 mere fancy — It is apt alfo to fill the parties with 
 pride and vainglory ; and may prove a difcourage- 
 ment to thofe, neceffarily engaged in an aBive life, 
 to be told that there are fuch perfe5i Jiates beyond 
 them, and it tends to open a door to manifold /?^- 
 ferjlitions and errors : And a perfon, who had been 
 a prieft in the church of Rome^ obferves, that the 
 do(5trine oi tranfubjiantiation was owing to the whim* 
 fies of thofe contemplative and myjlic divities "f . 
 
 A pious writer, who was willing to allow as 
 much as could be reafonably defired to holy medi- 
 tations, religious feeling and experience, and who has 
 been blamed by fome for going into extremes of 
 this nature |f, yet plainly declares, " That when 
 ** religious perfons fuffer tranfportations beyond 
 " the fupport of reafon, they fuffer they know not 
 *' what, and call it what they pleafe, as raptures^ 
 *' extafies, and the like ; which even amongft the 
 *' Apoftles were fo feldom that they were not 
 *' fpoken of." And that thofe vifions and rap- 
 tures mentioned in theNew Teftajnent, y^^jx. lo. 
 xi. 5. were not excefTes of religion, but prophetic 
 revelations to great and important purpofes, which 
 thefe others are not : And they may be fufpe6ted 
 to be nothing elfe befides too intenfe and indifcreet 
 
 prefTure 
 
 •f- Sec Cafauhon on Enihuftafm, p. 147, {ffr. where he gives 
 VIS an hiftorical Account of i\icMyJlical Theology. — Frauds of Romijh 
 Monks, SiC. by. G.Emilliojic, Vol. I. p. 194. 
 
 II Stc Difconrfe on Falfe Religion, by Mr Ccvetitiyy Part I. -p. 
 52, feV. where he is blamed on this Account, 
 
Chap. II. 0« E N T H U S I A S M. j'^ 
 
 prefiure of the faculties of the foul, or a credulous, 
 
 bufy or untamed fancy And there have been 
 
 fome religious, who have adled madnefs, and ^xt- 
 ttnded to infpiraiion — This, fays he, weareafTured 
 of, that many illufions have come in the likenefs of 
 vijions, and abfurd fancies under the pretence of 
 raptures ; and what fome have called the fpirit of 
 prophefy hath been the fpirit of lying ; and con- 
 templation nothing but melancholy ; and Jlillnefs of 
 prayer hath been a jneer dream and hypochondriacal 
 devotion ; and hath ended in pride or defpair. 
 
 He mentions C<7/^^;?, an admirer of the myjiical di* 
 "oinity formerly, as commending the following fay- 
 ing of Antony the hermit, namely, " That is not a 
 *' perfe^l prayer in which the votary does either un- 
 *' derftand himfelf, or the prayer : meaning, that 
 *' perfons eminently religious y/ere pathics'm devo- 
 *' tion *," fuffering ravifhments of fenfes, tran- 
 fported bey/)nd the ufes of humanity. — I will not 
 fay, as he farther obferves, that all violences or ex- 
 travagancies of a religious fancy are illufions ; bur, 
 I fay, they are all unnatural, not hallowed by the 
 warrant of revelation, nothing reafonable, nothing 
 fecure. — And the fureft way oi uniting us to God is 
 by faith and obedience ; in thefe peace and fafety 
 dwell f. 
 
 A 
 
 * Dlv'tna patlentes. 
 
 •f- Bifhop Taylor\ Great Exemplary p. 93, ^c. of Medhat'm:. 
 — See alfo Cafaubon on Enthufiofm, chap. 3. concerning Contem- 
 flative Enthujiafm — And the 34 Articles drawn up by the Arch- 
 bilhop of Paris, the Bifhop oi Mcaux, Sec, A. D. 1695, upon 
 Account of Madam Guio7i\'MypicalNotio7is or Maxims of Sluietif?n ; 
 and alfo their Declaration ; with the Maxims of the Saints con- 
 cerning the interior Life, by the Archbifhop o^ Cambray, who 
 agreed with her in feveral of her Opinions.— Thefe three, with 
 the French King's and the Archbiihop of Cambrafs Letters to 
 x\iQ Pope on that Subject are publiflied together, Lend. 1698.— 
 *' We no longer, fays Voltaire, read the unintelligible Book of 
 ** The Maxim of the Saints, but we ftill perufe the fame Author's 
 ** Tekmachus.'" ' Sec his 5c/r.>? Pieces^ Lend. 1754, p. 152—1 
 And his Jge 0/ Lewis XIV. Vol. L cliap. 3^. 
 
8o 0« E N T H u s I As M." Chap. tL 
 
 A judicious writer obferves, that whofoever ap- 
 plies himfelf fincerely to the ftudy of truth and 
 pradice of religion, has no caufe to be uneafy, as 
 if he was void of the Spirit of God ; though he 
 does not feel within himfelf thofe lively impreffions, 
 and thofe emotions of foul and agitations which 
 others experience §. 
 
 According to the myjlical divinity religion be- 
 comes a very difficult kind of fcience, and above 
 vulgar or common apprehenfion j which could ne- 
 ver be the defign of the gofpel, as it was intended 
 to make all fort of perfons wife unto falvation^ and 
 lead them on to perfe5iion ; it is plain and eafy to 
 be underftood in all things, which neceffarily con- 
 duce to this great end, fo that he may run that read- 
 eth. — And it teacheth us to avoid unprofitable quef- 
 tions which gender firifes^ 2 Tim. ii. 23. — and vain 
 hahlings^ 1 Tim. vi. 20. or empty difcourfes of 
 theology, and forms of fpeaking unufual in the 
 church of Chrift, as fome have underftood the 
 words II, not to flrive about words to no profit, 
 2 Tim. ii. 14. to beware left we be miQed or car- 
 ried away captive hy philofophy and vain deceit^ of 
 feduced with enticing words^ Col. ii. 4, 8. 
 
 Amongft'the effecfls of enthufiafm, in fome me- 
 lancholy difpofitions, may be alfo reckoned thofe 
 great and voluntary feverities, which have been 
 exercifed by heathens as well as chriftians ; — we 
 have remarkable inftances of this kind amongft 
 fome pious and well-meaning chriftians in the more 
 early ages of the gofpel, who in this refpe6t were 
 guided by an enthufiaftic imagination, rather than 
 by reafon and the precepts of the gofpel ; and 
 therefore in regard to this praftice are rather ob- 
 jedts of our pity than imitation j and inftead of the 
 
 divine 
 
 ^ Mr Sthip-asPapral Letter, ■p. 9<. 
 11 See Dr Ham. and Lri^b's Crit, Sac. 
 
Chap. II. 0/2 E N T H U S I A S M. 8 I 
 
 divine approbation at the laft day for fuch behavi- 
 our, it may be afked, who hath required this at 
 your ha72d. If. i. 12 * — Several of the reHgious or- 
 ders, and fome enthufiafts in the church oi Rome, 
 feem to have copied after them in the fame kind of 
 praftices, and added a great many inventions of 
 their own, fome of which fcem more fuitable to the 
 heathen fuperftition f , than to tlie doctrines of the 
 gofpel. 
 
 As an example of the infedious nature of enthu- 
 fiafin^ as well as of the extravagant exceffes it fome- 
 times drives perfons to, we may jufl mention a re- 
 markable account given in hiftory of immoderate 
 caftigation or whipping, which prevailed in the 
 thirteenth century : It was firft begun in Italy by 
 fome enthufmflsy and whole nations, we find, be- 
 came at once infected with this phrenfy, and it 
 fpread like an epidemical diflemper ; though moft 
 perfons indeed at that time afcribed it -to pure de- 
 votion II. 
 
 But if this be true devotion, or a proper regard 
 paid to the Deity, many infidels and heathens have 
 far exceeded chriflians in this kind of religion. — 
 We are told that thoufands 0^ Bonzes (a (t6t of hea- 
 thens in the eaftern part of the world) devote their 
 lives to exercifes and penances that terrify nature j 
 fome pafs their days naked and in chains, others 
 wear an iro?t collar, that bends their bodies double, 
 and keeps them always towards the earth .f. Even 
 G amongft 
 
 * For an Account of fome of thofe kind of Se-verities, fee 
 Btngha?n\ A':tiq. B. vii. cliap, 2. fed. 5. chap. 3. fed. 16.— 
 '^Ix Jortini Remarks on Ecc/. Hi/}. Vol. II. p. 232, ^c. — See 
 aUo Euthufa/m c/MethodiJb, &c. Vol. III. Preface, p. 19. 
 
 ■j- See Remarks on a Difcourfe ofFree-Thinkiigy fcdi. 50. 
 
 j) See Cafauhon on Enthtijlajm, p. 1 60, Cff . 
 
 j See. Voliaires Plan lor A Nenv liijiory of the Human Min^y 
 p. 153. 'Ta-vernier''s Travels into India, Fart ii. B. iii. chap. 6. 
 where we have furprizing Accounts of the Penances of the 
 Fa(iuirs. 
 
^2 0;/ E N T 11 u s I A s M. Chap. 11. 
 
 amongft the Pharifees of old there was a mixture of 
 this kind of hypocrify ; — by way of mortification, 
 feme of them bound up in the folds of their gar- 
 ments yy&^r/' thorns to prick them conftantly, whe- 
 ther fitting or walking, to put them in mind of 
 their duty *. 
 
 And amongfi: the enthufiaftic followers of that 
 noted impoftor Sabbaiai Sevi, in the year i666, 
 (who pretended to be the Meffias) we find that fome 
 fafled fo long, that they were famifhed to death ; 
 many whipped themfelves feverely, and voluntarily 
 underwent other fevere fufferings, out of a notion 
 of religion "f . 
 
 " Falfe religion has frequently put men upon 
 " unnatural and exceflive rigours and aufterities ; 
 " but chriftianity, like the bleffed author of it, 
 *' keeps clear of all extremes 9 it abridgeth us of 
 *' no pleafure within the bounds of purity or inno- 
 *' cence ; nor doth it oblige us to extinguifli our 
 *' natural appetites and pafTions, but to govern 
 " and moderate them §. The aufterities to which 
 *' people have fubmitted upon a falfe perfuafion of 
 " religion are almoft as incredible as they are 
 " fhockingll." 
 
 Though religion forbids us to indulge ourfelves 
 in the intemperate or unlawful ufe of the things of 
 this world, yet it by no means prohibits us to ufe 
 or enjoy it at all, iCor. vii. 31. — or look with 
 contempt upon what was providentially defigned 
 to comfort and fupport us in our paifage through 
 this life to another j fo that by ufing thofe natural 
 
 blelTings 
 
 * Faciebant grandes fimbrlas, et acuti/Tiinas in cis fpinas 
 ligabant, ut ambulantes, & fedenres inteidum pungerentur. 
 "Jcrom.in IS'lntt. cap. 23. torn. 6. 
 
 -f- Seel>U\iOY> I^Li/er's DeMOft. c/~ ibe AlrJ/tas, Part iii. chap. 10. 
 
 ^ Dr Lc/and's RcfcHions on Lord Eolhtibrokc s Letters, Preface, 
 
 p. 14. 
 
 jj Mx Coventry & Hijlary of Falfe ReHgiotiy Part ii. p. 17. 
 
Chap. II. 0;z E N T H u s I A s m. 83 
 
 bleflings fet before us with moderation ai i thank* 
 fulnefs^ we pay a grateful acknowledgment to the 
 great author and giver of them. 
 
 Enthufiafm is often attended with very danger- 
 ous confequences, both of a public and private 
 nature.- — A judicious writer obferves, " That it 
 *' lays perfons open to all the delufions of Satan^ 
 " and their own diftempered brain ; takes religion 
 " from its true foundation, teaching thofe that 
 " are deluded by it, to lay the ftrefs of all upon 
 " raptures, heats and myilerious notions ; whilft 
 *' they forget or fcorn the plain chriflianity, which 
 " is an imitation of Chriji in charity, humility, 
 *' and the exercife of all virtue *." In regard to 
 the peace of the church it has been obferved, " That 
 " enthufiafm has been the root of the greateft evils 
 ** which have befallen it ; that from this the divi- 
 *' fions amongft ourfelves took their rife in a great 
 " meafure ; and that the fedts, which had increafed 
 ** in their numbers by means of enthCffiafm, have 
 " by degrees left it off, in order to their own bet- 
 " ter eflablifhment, as it is a perfe6t oppofition 
 ** to all rule and government; and there can be 
 " no order kept where it is admitted. — From this 
 " alfo arofe the popiih legends of their faints, 
 *' which have almoft overthrown the belief of the 
 *' true miracles of ChriJI and his Apoftles t." And 
 a learned writer remarks, that the authors of the 
 lives of fome of our modern enthufiajls have injured 
 the chriftian religion, by reprefenting them as en- 
 dowed with moft of the fpiritual gifts mentioned in 
 the gofpel ; and, having given fome particular ex- 
 amples, he adds, " That unlefs God in his mercy 
 *' rebuke the fpirit q{ enthufiafm^ which is gone out 
 G 2 " amongft 
 
 * See yixGlant'ir^ fourth Ellay concerning The Vfefulnefi of 
 real P/.nlofop/y to Religion f fcd.-4. 
 X See Preface to i^nake in the GroM. 
 
84 0« E N T H u s I A £ M. Chap. 11. 
 
 " amon^ft us, v/e may have as many legends from 
 *' fome Ibrt o'i protejlants as we formerly have had 
 " from the church of Rome [|." And this obferva- 
 tion is very applicable to the prefent times, as we 
 have fo many furprifmg accounts given us in fome 
 journals^ and other treatifcs, lately publifhed. 
 
 And it has been found true by experience, that 
 enthufiafm does not only corrupt religion, but, 
 when it has attained fufficient ftrength, has often 
 openly violated the eflabli'hed laws of fociety, and 
 overturned cii-il gcz'ernnunts ; — and when the pub- 
 lic peace is difturbed, or in danger at any time by 
 the pradices of f////^/^4/?J", or any opinions enter- 
 tained by them, they can lay no claim to tderation, 
 or an exemption from punifliment. 
 
 Araongft: the feveral clear proofs that might be 
 given of the extravagancy and dangerous nature of 
 enthuf.afm^ wc may give an inflimce of two from 
 the behaviour of the Fr^;;(:i? ^r(?p^/j in the begin- 
 ing of this century — When they firft fprung up in 
 France^ we are told that their chief leader, who 
 I'et up a fchool of prophets^ taught them, that if they 
 hzdfaitb as a grain of muftard-feed, they fliould 
 be able to remove mountam •, and he himfelf fell: 
 oftentimes into extafies and convulfions, and re- 
 mained immoveable, with his hair (landing an end, 
 and all the fymptoms of a man that was befide 
 himfelf; the youth under his care were foon feized 
 with the fame prophefying humour ; prophets mul- 
 tiplied, and the Ipirit of phrenzy redoubled, which 
 is indeed a proof of the dangerous and infectious 
 nature of enthufiafm.. They were unhappily hurried on- 
 to wicked and cruel pradtices j for in the year 1 703, 
 they feized fom.e of the king's collegers of taxes and 
 hanged them ; fell on the priells they met with 
 
 aod 
 
 IJ Ztt7he Spirit of Enthufiafm exorcifed, by Dt HJds, lC83» 
 
Chap. IT. 0/2 E N T H u s I A s m. 8^ 
 
 and maflacred them ; fhooting fome others who 
 refufed to change their religion and come over to 
 their party. — We are told that the Ion of the Mar- 
 quis of Guiftard was amongft them (theperfon who 
 afterwards in England Wvi^dnded Lord HarJey with a 
 knife v/hen brought before the council) and tiiat he 
 encouraged thofc enthufiaftic fanatics in FrancCy 
 with hopes of fuccours from England and Holland*, 
 — Such enthufiafts bring a fcandal to the reforma- 
 tion i and it afforded Lrtc-'/j a pUufible pretence in 
 the latter part of his reign for endeavouring to ex- 
 
 tirpate the proteftant religion in his dominions 
 
 Such practices give thofe a didike to the reformation^ 
 who are kept in ignorance of the wife reafons urged 
 m its behalf; and the devil in fuch cafes feems to 
 exert his utmoft power to ftop the progrefs of true 
 religion. — We have another remarkable account of 
 the danger of enthufiafm from the cafe of one Lacey 
 (a perfon ot good eftate) who was fedsced by the 
 French, prophets in England : After he became one 
 ©f them, he left his lawful wife, and took one who 
 was reckoned a prophet efs amongft them, and they 
 were joined together at a meeting of tht infpiredy 
 
 and lived together afterwards as man and wife 
 
 He publiftied a long letter in his defence, declar- 
 ing, " That he was threatened with eternal de- 
 *' JiruBion if he refufed the orders of the Spirit for 
 " doing it ; and that believing it to be the word of 
 " Him, who had power to inflidl the fame, he 
 " could noc but fubjed himfelf to the Father of 
 " Spirits; in firm hope to live l>y faith..*' — The 
 perfon who gives us this account, had himfelf been, 
 deluded for a v/hile by thofe deceivers; and he fays, 
 " That he believes, had the Wmtfpirit commanded 
 " him to kill his wife he muft have obeyed it, 
 G 3 " though 
 
 * See VoItaireS Hiftory of the -Age of Lrxis XIV. \'ol. II. 
 
 p. 23 S, Is'c. 
 
86 O/i E N T H u s I A s M. Chap. II. 
 
 *' thouo-h direflly contrary to the commaytdmoit, 
 " Thou (halt do no murder j by reafon, fays he, 
 the fpirit had taught us to this effed -, namely, 
 *' That true and faving faith confifted in an im- 
 " pHcit behef in, and ftriit obedience to, what- 
 " ever tht fpirit commanded, without confulting 
 '* our realbn, or having regard to the commands 
 " of God, as revealed in i'cripture *." — So dan- 
 f^erous in its confequences is Ibme fort of enthu- 
 fiaftic delufion ; and the more dangerous, as per- 
 fons imagine they are afting upon good principles, 
 when they are doing xh& great eft evil. It has been 
 alfo declared formerly by other enthufiap, " That 
 " whatfoever the fpirit (as they fancied) told them 
 -' was a truth, their falvation depended on obferv- 
 '' ing it §." 
 
 It has been juftly obferved, that where natural 
 caufes or particular habit of body inclines to enthu- 
 ftafm^ yet thefe caufes do not acl irrefiflibly, unlefs 
 a perfon by his own fault gives way to them and 
 indulges them •, and that though the devil may do 
 much in hurrying them on in fuch cafes to do what 
 they ought not •, yet that God will not fuffer them 
 to be tempted above what they can bear ; pro- 
 vided they give not themfelves up to fuch dclu- 
 fions, through pride, or any wicked or worldly de- 
 flgns ll- — Enthiifmfls are the objedts of our ccmpaf- 
 fion, whilft their miftaken zeal and behaviour may 
 be accounted for in a good meafure from natural 
 conftitution, indifpofition of body, or the like 
 
 caufes But when (as is too often the cafe) they 
 
 fail into uncharitablenefs againil their fellow chrif- 
 
 tjansy 
 
 * See the C&k of one Sams/e/ Keimar, aspubliflied by himfelf, 
 
 p. q8, ^c. 
 
 ^ See a Book called Confplracy for pretended Refonnntton, by 
 Dr Cofins, p. 42. concerning Arthhigton and Copphiger in Queen 
 Elixahth^ Days. ^ ^ * 
 
 ij 'Dx More onEntkuJtafm, Sect. 51, ifc. 
 
Gliap. II. 0;z E N T H u s I A s m. 87 
 
 tians, turn accufers of their brethrefij are pufFed up 
 with pride and vainglory ; efleem themfelves righ- 
 teous, and defpife others, (who have as good or bet- 
 ter pretenfions to true godlinefs than themfelves) 
 when they treat their lawful governors with con- 
 tempt, and even flight fome of the divine ordinances 
 oi holy fcripture, or run into v/icked practices, un- 
 der pretence of particular commands of God ; or 
 
 enjoying peculiar privileges above others This 
 
 kind of behaviour muft be looked upon as quite 
 inexcufable ; and they muft be accountable to God 
 for it, and for the errors they led feveral unwary 
 people into ; — and are punifhable by the laws of 
 man for the violences committed againft the peace 
 and fafety of human fociety. 
 
 Enthufiafm is alfo oftentimes prejudicial to the 
 temporal affairs of particular perfons, as it caufes 
 them to negled their proper bufinefs and care for 
 their families ; whilft others enrich themfelves per- 
 haps at their expence — It is alfo pernicious to mo- 
 ral virtue, the pradlice of which is fo exprefly re- 
 quired in the gofpel; whereas enthufiafm generally 
 teaches, that religion confifts chiefly in inward 
 feelings of grace, emotions of the heart, and the like ; 
 and that to fet too much value on virtue would be 
 to leflen God's grace But this is to give encou- 
 ragement to the vicioufnefs of the age, a thincr fo 
 much lamented by all faithful chrifl:ians ; and when 
 we find any perfons entertaining fuch notions, we 
 may be aifured th^tfpirii is not from God, 
 
 As the praftice of virtue is the great ornament 
 of religion, when infliead of this perfons deliver 
 their own dreams or groundlefs imaginations for 
 true chriftianity, this muft expofe it to the contempt 
 of deifis and infidels, who will not be at the pains to 
 dillinguifli true from h\{t revelations. — Reafon muft 
 then be our guard againfl; the enthufiafm of a warm 
 G 4 imagi- 
 
88 0« E N T H u 5 1 A s M. Chap. IL 
 
 imagination ; and \vc mull carefully try all our re- 
 ligious opinions by the ftandard of God's word in 
 holy Icripture. — Enthufiafm alio introduces the 
 ydkt o^ human authority, feeing the perfons, who 
 pretend to be direded immediately by the Spirit of 
 God, may require of their difciples, that their or- 
 ders and inftrudtions be received as fo many oracles ; 
 and this we find true by experience *. Thus there 
 may be an eafy tranfition from enthufiafm to popery^ 
 as there is nothing elfe to be done, but declaring 
 that they are affured by the Spirit, that the churcb 
 cf Rome is the true church, founded on the Pope, 
 as an infallible guide. — No wonder then if the 
 , papijls have been bufy in promoting enthufiafm 
 amongft us, in hopes of turning it to their own 
 great advantage, as popifli infallibility, and the 
 immediate infpiration ot fome enthufiafts, are not 
 founded on fcripture ; fo do fuch pretenfions tend 
 to make this rule of our faith in a great meafure 
 ufelefs ; and multiply controverfies inftead of de- 
 
 ciding them. 
 
 Enthufiafm often leads to many crimes; amongft 
 thofe, which fome modern enthufiafts are charged 
 with, one is, that o^ impurity. — Upon this account 
 it is obferved, that when the imagination is heated, 
 and the paffions inflamed, and neither governed by 
 reafon or virtue, it is eafy for impure defires to get 
 footing, chiefly in the hearts of young people ; 
 and thefe fliameful defires hide themfelvcs at firft 
 under the appearance o'i spiritual inclination and 
 love ; in the Apoftles times vvc read, that fome crept 
 into houses and led azvay captive filly 'jjomen laden ivith 
 fin^ and carried about ivith divers Jujls, 2 Tim. iii. 6-^. 
 
 Some 
 
 * Sec Mi-^/W.v/s Candid Narrative, p. 2R. 
 f l^t-e Mr y.'vif'ris Pci/for/r/ Letter, p. 36, 43, £?*(-, and al fo 
 ?u"[r Rt»iius'i Candid Narrative, p. 52, CfV. or the following 
 
Chap. II. C;z E N T H u s I A s M. 89 . 
 
 Some popifli enthufiafts of old, we find, fo highly- 
 extolled love, that what would have been a fin 
 without it, they thought to be nothing with it ; as 
 fornication, adultery, and the like •, and they pro- 
 mifed impunity to thole with whom they committed 
 
 fuch things The party increafed with much fe- 
 
 crecy, but was difcovered and condemned by the 
 artifice of one who joined with them, and pre- 
 tended to revelations in as high a degree as any of 
 them. ji. 
 
 The fed of the Pietifts, which fprung up in Ger" 
 many and Switzerland not many years ago, were 
 accufed of ill practices ; and they afcribed the worft 
 of aflions, which their own vicious temper threw 
 
 them upon, to the dicflates of the Spirit Thus 
 
 both fexes, we are told, under the pretence of de- 
 vout converfation, vifited one another at all hours, 
 and in all places, without any regard to common 
 decency -, often making their religion a cover for 
 their immoralities ; and yet they (as is natural to 
 enthufiails) were poflefled with a fpirit of pride, 
 and a contempt of all fuch as were not of their own 
 fed* 
 
 And it has been obferved by judicious writers, 
 that the fame completion ot body which inclines 
 to enthufiafm, inclines perfons often to fome licen- 
 tious opinions and praftices "f . — That enthufiafls 
 and pious myftics have been remarkably fond of 
 the nuptial Jlile, and of applying exprelfions of that 
 kind to godly fubje<5ls §. The more fparing we 
 are of thefe kind of exprelTions on religious fubjeds, 
 
 or 
 
 1! See Blfhop StilUvg fleet en the It'.o'atry of the Church of Rome; 
 chap. 4. p, 238. and alio, Efitkvfiafm ofMethadlfls and Papijls, 
 (kc. Vo'. JII. Preface, p. 19. 
 
 * Mr Jii'/ifon 5 Travel?, in his Accoun: 0^ S^.tsitzerland. -^ 
 Sec alfo Crr'rJiHifl. !^aker. cap, 3. p. 556 — Dc Pietiflis. 
 
 f ^CgDt Men Gf: E}ithifwfm, fedV 19, <^V. 
 
 § Mrjoriiii^ Remarks onEccl. Hiftorv, \o\, II. p. ijrj. 
 
^o 0« E N T H LT s I A s M. Chap. If. 
 
 or in our devotional trads, the better, as they may 
 and have given oflfence to fome perlbns. — A late 
 writer endeavours to account for the rapturous and 
 extravagant devotion of fomeenthufiafts, as arifing 
 from their natural temper, or from the amorous 
 warmth or difpofition of the heart ; — and that 
 thofe, who have been moft forward to promote the 
 myftical dodnnes, have not always been themfelves 
 the moft fpiritually minded; — and the pretences 
 of ^ietifniy and a more fublime and abftrafted de- 
 votion, have been fometimes employed to very 
 o-rofs and carnal purpofes ; — and he gives us fome 
 examples, where fome noted pretenders to high 
 degrees of devotion and mortification have been 
 very defedive in feveral religious duties, and much 
 deceived in the nature of them ; having fanftified 
 fome particular humours or inclinations of their 
 own; and then made the chief or whole of religion 
 confift in purfuing them, overlooking feveral ne- 
 ceffary duties of religion *. 
 
 Perfons of an enthufiafiic turn of mind, we may ob- 
 ferve, are generally of anunfettled difpofition, fpur- 
 red on with a defire of travelling and encountring 
 difficulties in order to m.ik.t.converts \ and, as an in- 
 genious writer obferves, " the ambition of gaining 
 profelytes is the ftrongt ft perhaps of any fpecies of 
 *•' ambition -\. — Thus the Scribes and Pharifees en- 
 £ompaJfedfea and land to make one prcfclyte. Matt. 
 xxiii. 15. We have had many inftances of this in 
 our own nation. — Amongft the ^lakers^ in the 
 laft century, we have accounts of fome of them who 
 travelled into France, Italy, Greece, and as far as 
 JJia-, went to Rome, Venice, Conjlantinople, Smyrna 
 and Jerufakm ; though they were ignorant of the 
 
 language 
 
 * See the Hiftory of Fa^i?f'%'c«, by Mr Cot en try. Part J. 
 V. 63, ir'c. Part II. p. 95. 
 
 t Vcltaire'i Jge of Le^'.isXlY . \o\. I, p. 287. 
 
chap. li. 0« E NT H U SI ASM. 91 
 
 language of thofe countries, and could fhew their 
 diflike of feveral fuperftitious cufloms they met 
 with only by fome outward figns. They could not 
 then well expeft to make any great proficiency in 
 the bufinefs they went about ; and if God had 
 given them an exprefs commiffion to do this, they 
 might have expefted (one would think) the gift of 
 tongues, or fpeaking divers languages, to have en- 
 abled them to perform it — One woman in parti- 
 cular amongft them could not be fatisfied till flie 
 had attempted to convert the Emperor of the Turks i 
 and having undergone much hardfhip in travelling 
 through a great part ot Europe on toot, ignorant 
 of the way, and a ftranger to the common lan- 
 guage, fhe at laft came to the Emperor's court, 
 and gained admittance •, and after he had heard 
 what Ihe had to fay, by an interpreter, he com- 
 paflionately ordered her to be fent into her own 
 
 country § Great were the hardfhips voluntarily 
 
 undergone by feveral enthufiafts in the church of 
 Rome; as by their St Fr^mj", in his voyage to con- 
 vert the 6'«//<3W^/£fjVp/; St Antony, to convert the 
 Moors in Africa ; and by Ignatius to convert the 
 Turks II. In the time of the Crufades, when feveral 
 European chriftians v/ere befieging a ftrong city in 
 Egypt belonging to the Turks, St Francis, we arc 
 told, thought he could eafily make a convert of 
 the Sultan o^ Egypt -, and when he was brought into 
 his prefence, he began to preach to him in Italian, 
 and propofed that a great fire fhould be made, ^nd 
 that he, and the Mahometan priefts, mio-ht leap 
 into the flames, in order to determine who were in 
 the true religion ; — nay he offered to leap in him- 
 felf in defence of his faith, which the Sultan would 
 
 not 
 
 5 Vid. Ci'^rji HiJ}. shaker. Amjlelod. (691;. p. 565, l^c. 
 H See Enthijirfm of Methodijls and Papijis cc/rpneJ, Vol I 
 p. 27. ji 
 
92 0;z E N T H u s I A s M. Chap. IT. 
 
 not fufFer him to do : — This trnnfaclion was at- 
 tefled by Ibme hiftorians who were prefent at the 
 fiege ; and it is a convincing proof of the great 
 power of bhnd enthufiafm*. — A falfe propliet and 
 enthufiaft amongft the J^zcj in Arabia^ about the 
 year 1167, met indeed with a much worie /^/<?. 
 —.He pretended to be the forerunner of the il/t^^^j -, 
 the King, we are told, afked him, what fign or 
 miracle he could fhew to confirm his miffion ; 
 " Cut off my head, faid he, and I will return to 
 " life again" The King rook him at his word, 
 and ordered his head to be cut off, and fo it re- 
 mained : — Yet fome of his followers were fo far 
 ^deluded astoexpe6l immediately his refurrecftion §. 
 We find that thofe religious wanderers (belong- 
 ing to more fe6ts than one amongd us) who have 
 been perhaps in difbant parts of the world, on their 
 return are had in great efteem by their own party ; 
 feveral of their weak admirers imagine, that by this 
 means, they muft have attained to a greater degree 
 of religious knowledge than others ; and the gene- 
 rality flock together with great zeal to hear them y 
 not confidering that perfons may run over a great 
 part of the earth, without being either wifer or bet- 
 ter than thofe who ftay at home Nay the latter 
 
 have the advantage of them, by having more time 
 to apply themfelves diligently tojludy God's word •, 
 and makipg ufe of feveral helps for the better un- 
 derftiinding it. And the people by attending dili- 
 •T^ently to the inilructions of thole guides regularly 
 appointed over them, will, I dare fay, receive as 
 much real advantage or edification, as by liftening 
 to thofe itinerant inilrudtors, who are not to Jook 
 upon the mukitudcs v/hich fometimes flock to hear 
 
 them, 
 
 '* See Vohalrci Hillory of the Crufade;, p, 105. 
 % See ^ijortini. Reraarks on Red, Hilt. VoJ.III. p. ^3;. 
 who qivcs u:;this Acccunt from Mul;:iOhiii£s. 
 
Chap. II. 0;7 En T H u SI ASM. 93 
 
 them, as any fure mark of their own fuperior abi- 
 lities, but rather as the etFefts of curiofity, which 
 difcovers itfelf upon feveral other very different oc- 
 cafions : — Thus we find that thofe who harangue 
 the multitude on fubje6ls wliere religion is not ac 
 all concerned, very rarely fail of a crowded audi- 
 ence. Many perfons have alfo itching ears^ 2 Tim. 
 iv. 3. they have a defire of hearing fomething 
 Tiew ; being tired of the ftated and ufual methods 
 of inftrudion. — Thus feveral of the Ifraelites of old 
 loathed manna, becaufe it was their conftant food, 
 reprelenting it as light bread. Numb. xxi. 5. 
 
 The converfion of heathens and infidels is cer- 
 tainly a moft charitable and good defign ; but thofe 
 perfons who generally travel from place to place 
 in order to preach the gofpel, where it is already 
 fuiiiciently taught and eftablifhed, and who think 
 themfelves above a ftated or limited commifTion, 
 adt without any proper authority -, nor can they 
 defend their condud by the example of ihtApojlies 
 and firft chriftians, who were immediately fent by 
 divine appointment to enlighten mankind with the 
 knowledge of the gofpel j and be the chofen mef- 
 fengers to carry the glad tidings offahation through- 
 out the world, Rom. x. 15. • 
 
 If indeed we were to take our ideas of things 
 from the reprefentation of fome of our modern 
 fanatics (as a learned writer obferves) we fhould 
 be tempted ftill to think ourfelves in a land oi Pa- 
 gans; hence it is, that in the accounts they give us 
 of their million, they declare, that the name of Je- 
 fus is preached up in this place ; the glad tidings of faU 
 vation conveyed to that j and a new light fprings up in 
 the land of darknefs, and the like -f. 
 
 I muft not here omit taking particular notice of 
 the writings of a learned and judicious author, who 
 
 has 
 . f yix WarburtQn'% Sermons, Vol. I. p. 254. 
 
94 0/: E N T u u s I AS M. Cliap. II".- 
 
 has lately fet before us a lively Y^Ozmtoi enthufiajm, 
 and has taken a great deal of pains to compare 
 in all its feveral branches the enthufiafm of our 
 modern Methodijls with that of the Papifts ; where we 
 find that the refemblance is fo very much alike, 
 in almoft every part, that one might think indeed 
 the Methodijls had copied from the other ; but be 
 that as it will, yet, as our author juflly obferves, 
 ** It lets us fee that the fpirit of enthufiafm is al- 
 *' ways the fame, operating in much the fame 
 ** manner in all fefls. — That the Papijls and Me- 
 *' thodifts aft both upon the fame plan (as far as 
 " enthufiafm can be faid to carry on any plan) that 
 *' the heads of enthufialls in general are likewife 
 *' iilled with the fame grand projeds, driven on 
 *' in the fame wild manner, and wearing the fame 
 " badge of peculiarities ; not perhaps from com- 
 '' pa6t or defign, but a fimilar texture of hrain^ 
 *' or the fumes of imagination producing fimilar 
 " efFefts : — Thus, notwithftanding the variation 
 '' in fome circumftances, there have been generally 
 *' the fame diftinguifliing marks and qualities irt 
 *' all enthufiafts i" — And there will in all proba- 
 ^' bility be a fuccefTion of fuch kind of perfons in 
 *' every age, not exadly alike, nor yet very dif- 
 «' ferent§." 
 
 So alfo Mr Addifon, fpeaking of the Pietijls m 
 Swiizerland, obferves, that as enthtifiafm carries men 
 generally to the like extravagancies, they differ but 
 little from feveral feftaries in other countries. 
 
 The accounts of thofe flrange and ailonifhing 
 diforders 2imon^^xht Methodijls , given by their own 
 
 writers, 
 
 \ See Enthujafm of Methodijls and Tap'Jls corrfared. Vol. I. 
 Preface, and p. lo, tf. 
 
 § Mr fort ins Re/?:arks or. Eccl. Hijl. Vol. II. p. 372. 
 — — facies non omnibus una, 
 Ncc diverfa tamen ; qualcm decet CiTe fororum. 
 
 Ovid Metam. 1. 2. 
 
Chap. II. 0« E N T H U S I AS M. ^^ 
 
 "writers, cannot even be read without a kind of hor- 
 ror or pain and uneafinels ; fuch as the frightful 
 fcreamings, yellings, tremblings, fwoonings, con- 
 vulfions, defpairing agonies, nay horrid bJafphe- 
 mies, and variety of grievous tortures both of body 
 and mind, which are faid to be common amongll 
 them. — To what caufe, fays our author, fhall we 
 afcribe thofe aftonifhing appearances and effedts ? 
 I am perfuaded, fays he, we know not enough of 
 nature, and the ways of providence, of the power 
 and extent of natural enthufiafm, when worked up 
 by a cunning operator, of diforders in body and 
 mind, of diabolical poflefTions, magic, forcery, 
 nay even of counterfeit and juggling impoflors, and 
 the like -, as to determine precifely, to what caufe 
 we fhould afcribe, and how account for every par- 
 ticular in thefe ftrange and amazing narratives of 
 fome of the Methodijt writers ; but this, fays he, I 
 know and will prove (as he feems to have effeftu- 
 ally done) that the whole account eJtadly agrees 
 with the extravagant fchemes and condud; of the 
 moft fanatical enthufiafts and wicked impoflors 
 among the papifts ; — and that without precifely de- 
 termining who or what is the caufe ; it is certain 
 that Popery and Methodifm are agreed as to matter 
 of fadl ; and if there be any thing in it beyond the 
 powers of natural force of diftemper, or above the 
 reach of juggle and impcflure ; that it is the work 
 oifome evilfpirit or diabolical illufion §. 
 
 No doubt of it but that feveral have fallen into, 
 great miflakes about fupernatural operations or in- 
 fpiration, from their ignorance, or want of duly 
 inquiring into natural caufes ; — and a little more 
 knowledge of this kind might have prevented fe- 
 veral dangerous impofitions, where natural enthu- 
 fiafm 
 
 § See Vol. III. where this point is largely treated of in an 
 hiftorical and philofophical way. 
 
g6 0« E N T M U S I A S Tvf. Chap. If. 
 
 fiafm has been miftaken for extraordinary efFcdts of 
 the Spirit : — And the great enemy of our fouls, 
 who was a lying fpirit in the mouths of the falfe pro- 
 phets^ I Kings xxii. 22. and whofe "working \^ fome- 
 times with figns and lying wonders , 2 Thelf. ii. 9. as 
 he is always watching to deceive and get an ad- 
 vantage over mankind, may do it fometimes by 
 producing uncommon effcfts in perfons, whole 
 bodies or imaginations are fomewhat difordered. 
 And perfons of fldll have declared, that fome dif- 
 tempered difpofitions of body, which give advan- 
 tage to the Devil to work upon, may be fo cured, 
 by care and phyfic, as that he cannot have the fame 
 power over the fame bodies *. In fuch cafes our 
 ^ prayers to God muft be attended by the beft natural 
 means in our power tor bringing relief. 
 
 And here it may not be improper juft to take 
 notice of fome furprifing etFeds amongft the hea- 
 thens, which feem in a great meafure to be brought 
 about by natural caufes. Some of their eminent 
 writers make mention of particular exhalations arif- 
 ing from the earth, which were made ufe of by 
 demons as proper means to excite the mind to in- 
 fpirations and prophefy ; and they would account 
 for the ceafing of fome of their oracles by the de- 
 cay or failure of fuch exhalations "f. — Tully does not 
 indeed allow of this opinion about oracles by the 
 power of exhalations from the earth, which grow fat 
 by length of time ; as if they were fpeaking, fays 
 he, of wine kept too long, or rivers dried up or 
 changed into a different courfe [[. 
 
 He had reafon indeed to laugh at this notion in 
 regard to the caufe afTigned to the prophetic part of 
 
 their 
 
 * See Cafduhon on Enthufcfm, p. 22, 41. 
 f Vid. Plutar. dc celTa:. oracul. 
 
 I| Dc vino putes loqui, aut falfamento, qux' evancfcunt vc- 
 tuitate, b'f. ■/■«/. dc Di^hiat. 1. i. fcdt. 3S. 1. 2. fca. 117. 
 
Chap. IL 0« E N T H u s t AS M. gy 
 
 their oracles ; but it accounts very well for the 
 
 frantic behaviour of thofe who delivered them . 
 
 The prieftefTes, it is probable, might be intoxi- 
 cated with fome ftrong mineral exhalations arifing 
 in thofe places, '■^here they generally took care to 
 build their temples ; and lb might the more eafily 
 be impofed on by daemons, or the craft of others 
 placed there for that purpofe. — We have a re- 
 markable account that thcie were fuch fubtile ex- 
 halations of old, particularly at Apollo's Temple at 
 Delphi on mount Parnajfus, vv'hence perhaps that 
 place became famous for the infpiration of poett 
 and others *. In fuch places more efpecially the 
 prieftefles were feized, we find, with frantic and 
 furious kinds of extafies •, and might be afFcdted 
 in a different degree, according to the flrength or 
 
 weaknefs of the vapour, at different times Thus 
 
 ftrange appearances may fometimes proceed from 
 natural caufes ; — and the very goats tijat fed there- 
 abouts, we are told, were fo intoxicated with this 
 
 vapour, as to dance or Help about Pliny .^ in his 
 
 7iatural hiftory, fpeaking of feveral wonderful kinds 
 of exhalations, mentions this at Delphi^ as having 
 a prophetic power "f . 
 
 We have alio accounts in hiftory of certain drugs, 
 herbs and fumigations, which make perfons deli- 
 rious ; that by the power of fome particular ^/>/tf/^j, 
 perfons have been forced lor many hours to laugh 
 and talk in fpite of themfelvcs j and have had 
 
 H ftrange 
 
 * Ex profundo terrae foramine fri^u/usj^h-itus v'l quadum vclut 
 vento in fublime expulfus mentes vatiim in vecordiani vertit, 
 impletafq; Deo refponfa confulentibus dare cogit, ^V. JuJi.Hifi. 
 lib. 24. cap. 6. 
 
 •f Qua exhalatione temnlaiti futura pracinunt, — and he gives 
 this remarkable Reafon ; — qiiifpiam mortaiiumaliudcaufa: anerre 
 pofiit, quam difFufe per omne naturse fubindc aliter, atq; aliter 
 nuinen erumpens ? 1. 2. cap. 93. — Agreeably to his Notions in 
 Divinity elfewhere : Mundum numcn cffe credi par eft, aeter- 
 num, immenfum, i^c. ib. cap i, 7, 
 
98 Oil Enthusiasm. CHap. II. 
 
 ftrange reprefentations of things before their eyes,, 
 and felt other extraordinary effects. Which fhews 
 how certain compofitions can operate upon the 
 imagination and fenfes ; and fome fuch methods as 
 thefe might perhaps fometimes be made ufe of in. 
 the heathen temples i". 
 
 We before obferved what a powerful eflfeft the 
 imagination has upon the body itfelf •, another in- 
 ftance of which may be reckoned thofe uncommon 
 marks which feveral children bring with them into 
 the world •, and are looked upon as proceeding 
 from the ftrength of the mother's imagination — ■ 
 And by this means we may (as a certain writer 
 obferves) account for fome of the marks of the 
 ^ fajfion of our Saviour, faid to be impreffed on the 
 bodies of fome -popjh faints^ if they be not wholly 
 the effefls of art and fraud jj. 
 
 But let us proceed to confider fome of thofe 
 Urange diforders which are faid to happen amongft 
 the Methodijls in particular, and are looked upon 
 by them as marks of converfion and regeneration.- — 
 Perfons we find are commonly afFeded in this 
 manner, or begin to be fo in their religious af- 
 femblies, upon hearing fome of their noted teach- 
 ers, who feem indeed to glory in the numbers 
 which fall under thofe diforders when they are 
 preaching; and look upon them " as confirmations 
 " of God's word •, — \vounds of the fword of the 
 " Spirit; — the power of God upon them ; — God's 
 '' making bare his arm." — It is accounted by fome 
 of their moft eminent teachers, '' a glorious time 
 *' and fight, when they faw feveral ftruck to the 
 " ground, drop down as dead, or ftruck with 
 " lightning ; — when many were conftrained to roar 
 
 " aloud, - 
 
 f Mr Jortins Remarks o!7 Eccl. Hifl. Vol. I. p. 164. Vol. ]I. 
 
 p. 403- 
 
 Ij ^QcTheFrauMofthe Romip MoJih, &c. Vol.1, p. 194. 
 
Chap. II. 0;^ E N T H u s I A s M. 99 
 
 •*' aloud, whilik the /word of iheSpirjf (as they {ay) 
 " was dividing afunder their fouls and fpirits, the 
 " joints and marrow.— When at their preaching 
 " thoufands cried out, fome as if in the fliarpelt 
 *' agonies o{ death and pains of hell ; — others funk 
 *' down and dropped, as though (hot with a gun ; — 
 " numbers fo ftrongly convulfed in every p-^rt, that 
 *' feveral perfons could not hold even one of them. 
 " —And we find their teachers thanking God for 
 * enabling them to fpeak fo, as to occafion fuch 
 *' convulfions and agonies amongft their hearers §.'* 
 A writer (who feems indeed to have a true con- 
 cern for the intereft of religion) in his letters to the 
 author of the Enthufiafm of Methodifls and Papifis 
 compared^ very much blames thofe who look upon 
 the diforders of body and mind, mentioned by the 
 Methodift teachers, " as mere natural diftempers 
 " or effefts of melancholy, and not as the extraor- 
 *' dinary or fupernatural workings of God in order 
 *' to converfion ; and undertakes to 'defend their 
 *' teachers for rejoicing over the people in the 
 *' midft of their cries and agonies ; — and obferves 
 '* that the trembling of Felix^ under the terrors of 
 *' confcience and a future judgment by the preach- 
 " ing of St FauU muft be a joyful fight to men 
 
 " and angels And that the Apoflle's heart muft 
 
 *' leap for joy, when his audience, in bitter re- 
 " morfe and anguiih, cried out. Men and hrc- 
 *' thren^ ivhat fljall zve do to l^efaved?" — But though 
 this might be accounted a glorious fight, as it was 
 ajymptom of fpiritual life begun in the foul\ and our 
 author exprefies the great fatisfa6lion it would have 
 been to him to have contributed in the haft to fuch a 
 converfion — Yet it is proper to obferve, that we 
 
 H 2 ought 
 
 § This, and much more to the fame Purpofe, we find col- 
 ledted from Mr WhitefehVs and MxlVeJlef', Journals, in the third 
 Volume oi The Enthujliifrn ofMetho.iiJis ar.iPuplJls compared. 
 
100 0« En T H u b I ASM. Chap. IL 
 
 ought to be cautious how wi» draw parallels be- 
 tween the miraculous converfions o^ heathens d^nd 
 unbelievers by infpired Apoftles, and the conver- 
 fions here pretended to : We muft diftinguifh be- 
 tween an age of miracles, when the gofpel was firfl. 
 preached, and thefe times when it is fully eftab- 
 Jilhed ; and not iook for the fame extraordinary 
 ineans as formerly i though we may ftill hope for 
 fufficient afTiftance to enable us to work cut our fal- 
 vation, if it be not our own fault. 
 
 Befides, in the inftancesof converfion mentioned 
 in fcripture, we read of none of thofe terrifying 
 circumftances attending the modern converfions 
 ^ amongft the Methodijls. 
 
 It is afked, " Would it not give pious paftors 
 ** more joy to find their flocks fo fenfibly touched 
 *' by the divine word fet home upon their fouls ; 
 *' that they even roared out for the very difquietnefs 
 ** of their hearts, earneflly feeking what they miifi 
 *' do to he: faved, than to fee them fecure in their 
 *' fms and void of all fenfe of danger ? " — It muft 
 certainly be matter of joy to them, when they find 
 the people committed to their care truly affedted 
 ■with the great truths of religion, diligently endea- 
 vouring to go on to chrifiian ■perfection \ — yet feveral 
 pious minifters would fufpend their joy, upon fee- 
 ing their hearers affedled with violent agonies and 
 convulfions of body, till they were well afiured, 
 upon the beft inquiry they could make, that this 
 was a divine operation intended to promote their 
 eternal falvation ; and their too eafy credulity in 
 fuch cafes may, inflead of being an advantage, be 
 of great diflervice to religion — Befides, there does 
 not feem to be the fame neceflfity now for the per- 
 fons, who have from their youth been trained up 
 in the chrifiian religion, to cry out, as of old, li^hat 
 viujl zue do to be faved? 
 
 Great 
 
Chap. II. 0/2 E N T H u s I AS M. ro I 
 
 Great numbers, we hope, make it their conftant 
 bufinefs to walk worthy of their holy vocation ; and 
 as to others, who have fallen into fmful courfes, 
 when brought to a due fenfe of their guilt and dan- 
 ger, they cannot well be ignorant of the way which 
 leads to falvation ; which is now, God be thanked, 
 fo eafiJy known by the clear diredions given for 
 that purpofe in the holy fcriptures, wherein they 
 are plainly taught, that to a true faith in Chrijf, 
 and reliance on his merits^ they jnuft add fincere 
 repentance or amendment of life ; abhor thnt which 
 is evil^ and cleave to that which is good -^ and as they 
 h^vG yielded them/elves fervants unto iniquity, fo now 
 muft tli^y become the fervants of righteoufnefs, 
 Rom. vi. 19. 
 
 We may alfo juft take notice, that thok fiery trials 
 and fevere conflids, mentioned in the gofpel, feem 
 to relate chiefly to the violent perfecutions againft 
 its firfl: profeffors, urged on by the -fuggeftion of 
 the Devil •, — and when they are taken in another 
 iti-\'it, they rather denote the trials undergone by 
 the foul in its fpiritual warfare, than any outward 
 diforders or grievous affliftions of body, as a means 
 to converfion ; — and we may very well doubt or 
 deny, that the modern inftances of this latter kind 
 are brought about by any fupernatural agency to 
 promote that end, without our contributing in the 
 leaft " to clofeperfons eyes ;~-\\md<tv their converfion-^ 
 ** lelTen the terrors of a guilty confcience ; — brino- 
 " any gofpel dodrines into contempt; or make a 
 " carelefs age itill more carelefs," as fome have 
 intimated. 
 
 It is indeed neceflary for us to confult the fcrip- 
 ture, in order to find out " a proper cure for a 
 " -Cuounded confcience ; nor when the foul is ready 
 " to fmk under the weight of fin, can the whole 
 " materia medica (or utmoft power of phyfic) re- 
 H 3 move 
 
302 '0;z Enthusiasm. Chap. 11, 
 
 *' move the fpiritual burden?" as isjuftlyobferved, 
 
 . But it may however be proper in fome cafes to 
 
 confult other books alfo^ or get the bed information we 
 can concerning the nature of fome bodily diforders, 
 that we may the better dift;nguifh them from di- 
 vine operations; — and not confound terrors of con- 
 fcience with a difordered brain ; or miltake vapours 
 or natural melancholy for a wounded fpirit : — And 
 as feveral great mifiakes have undoubtedly been 
 made in fuch cafes, (as appears in a great meafure 
 from what has already been faid) it becomes us to 
 be the more careful in our inquiries. — By the di- 
 vine affiftance or influence on the foul, fmners are 
 generally brought to a true conviftion of mind and 
 hearty forrow for fm, without thofe (Irange and 
 unufual effedts upon their bodies. God can indeed 
 eafily produce fuch, if he fees proper; but this does 
 not feem to be the ufual method of bringing Tinners 
 to repentance. — An uneafinefs of mind, occafioned 
 by the confcioufnefs of guilt, may indeed fotne- 
 times have fuch an efFtd upon the body, as by 
 degrees to throw it into great diforder; when this 
 is the cafe, to our prayers and fpiritual advice, we 
 muft alfo add the beft natural remedies in our power 
 for the relief of perfons thus afflifted ^^ and procure, 
 if we can, a wife phyfician both for foul and body. 
 
 It may not be improper to obferve, that a cer- 
 tain fe6l amongft us laid claim to divine and mi- 
 raculous powers, vifible in their external bodily 
 emotions or quakings, ( from which they took 
 their name ) with which feveral of them were 
 feized in a remarkable manner chiefly in their 
 places of public worfhip ; " This power, we 
 " are told, would fom.etimes reach to, and won- 
 " derfuliy work even in little children, to the 
 " admiration of many; nay feize upon fome wicked 
 " perfons, who came to their meetings to mock 
 
 ♦' at 
 
Chap. ir. On E n T H u s i a s m. 103 
 
 " at them *'.'* Thefe emotions were looked iipor> 
 as marks of divine infpirations, and quaking itfelf 
 reckoned a holy duty ; and thofe who oppofed it 
 were looked upon as profane -f. This agrees with 
 the opinion of fome popidi enthiifiafts of old, who 
 taught that certain ardors, tremblings and quakivgs^ 
 were a fufficient token of grace; — and their St Ca- 
 tharine, we are told, was firft feized with a violent 
 ■trembling in the church, fo that flie let fall the v/ax 
 candle in her hand, and could not take it up.j and 
 after this fhe became famous for her vifions and re- 
 velations %. A learned writer would account for 
 thefe tremblings or quakings chiefly from the fervor 
 offpiritsand heat of imagination, which perfons 
 of a melancholy completion are liable to ; which 
 may be wrought up to that pitch as to amount to 
 a perfeft epilepfy \\ It is not cafy indeed to deter- 
 mine how far the power of enthufiaftic imagination 
 reaches, or what efFed unufual tones-or vehemency 
 of voice may have upon fome conflitutlons, in af- 
 fefting the nervous fyjiem in an uncommon manner, 
 — Thus we find that particular founds or tunes, in 
 fome cafes, have a power to caufe fuch tremors of 
 the nerves, as to put the body into violent mo- 
 tions and agitations, even without the determina- 
 tion of the will §. — The power of founds is won- 
 derful in thofe different effeds they are capable of 
 producing ; and an ingenious writer obferves, 
 that it is poflible to invent an inftrument that Ihall 
 •have a quite contrary effeft to thofe martial ones 
 now in ufe ; an inftrument that d^idWftnk the fpirits, 
 H 4 Jhake 
 
 * SeeP^rr%'s Apology, Prop. xi. feft. 2.—Cr^JiHiJi ^aker. 
 p. 8, f5c. 
 
 •f- See S-nake in the Grafs, fe£l. 2 1 . 
 
 X Cafauhon on Eritlmfinfm, p. i6l, \-j^.'—'EnthuJia/m of Me- 
 ihocHOs and P.apijis compared. Vol. III. p. 264.. 
 
 II See Ti'c More on Enthufiafm, feft. 2^ and 29. 
 
 \ See CkambtrC'i DiSiiojw.r^; on the Word "Tarantula, 
 
104 0« E N T H u s I A s M. Chap. II, 
 
 Jhake the nerves^ curdle the bloody and excite defpair, 
 cowardice andccnjlernation* — We have accounts of 
 perfons who, through a pecuhar difpofition of body, 
 would at any time, by force of nnournful founds 
 (though feigned ones) be cafl into a trance, fo as to 
 lie as dead, and be infenfible of any painf- And 
 of fome enthufiafls, formerly in fFales, who could 
 put themfdlves in a trance when they would, or 
 as often as any came to them to confult them as 
 prophets •, the fame is reported of fome TurkiJI: 
 Dervifes ||. 
 
 But if it be thought that fome of thofe (Irange 
 and violent affeftions and convulfions, formerly 
 very common amongft the perfons we are fpeaking 
 of, § cannot be accounted for by natural means ; 
 .^—whatever was the caufe, we have no great reafoii 
 to think that they could proceed (whether amongfl 
 them or others) from the operation of the Spirit 
 of God j the Spirit of wifdom, goodnefs and gen- 
 tlenefs, manifefted in the gofpel difpenfation, which 
 is not attended with the terror and feverity of the 
 law, but abounds with grace, mercy and peace, 
 I Tim. i. 2. God is reprefented, even in the Old 
 Teftament, as not being prcfent in the fire and 
 ecrtbquake, but in the ftill fmall voice, i Kings xix. 
 12. — When he was pleafed, upon fome extraordi- 
 nary occafions, to manileil his divine majefty, as 
 it were in avifible manner, no wonder that the {cn- 
 fible appearance of the Almighty fliould affefl frail 
 mortals with terror, Exod. xix, ii, 12. — Thus the 
 
 inanimate 
 
 * See C?//.Vr's Ejjhy en Mufic. 
 
 f Vjd. Aug. de Civ. Dei. 1. 1 4. cap. 24. 
 
 jl CcifauboK oy: Etithujiafjn, p. 131, I 33. 
 
 § See feveral Inftances \n Snake h the Grafs, fcfl. 3 and zr, 
 ^mJrhe Defence of it. Part I. p. 54, ^c. — The fanatic Htftory, pub- 
 Jilhcd 1660. — Bug^ Pilgrim's Progrefs from ^akerifm to Chrif- 
 tianitf. chap, j- p- 8. — YiyMort•s'^1yfiery cf Godllnefs, Book lY, 
 chap. 6. 
 
Chap. IT. 0/2 E N T H u s I A s M. 105 
 
 inanimate part of the creation is beautifully de- 
 fcribed by the Pfalmiil, as trembiiitg at the prefencs 
 of the Lord, Pfal. cxiv. 
 
 But when he comes to make his abode with us, and 
 work in us, — and be in the midjl of his fervants, 
 where they are gathered together in his name, as he 
 has promifed in the gofpel f, they feel no vio- 
 lent emotions •, all is invifibly and fpirituaily per- 
 formed ; his approaches are, as it were, filent and 
 unfeen ; and his prefence will be the bell appre- 
 hended by a true faith, and the fecret comforts, 
 
 which are conveyed to the foul The fear and 
 
 trembling mentioned by the Apoftle Fhil. ii. 12. 
 fignifies only an awful regard to God, and fear of 
 offending him •, the ferving him with reverence and 
 godly fear, Heb. xii. 28 — or doing our duty with 
 the greatefl care and diligence. In which fenfe the 
 words mufl be taken, when the fame Apoftle ad- 
 monifhes fervants to be obedient x.O'-their mafiers 
 with fear and trembling, Eph. vi. 5. — We read ia 
 the New Teftament of pevfons fmiting their breajis^ 
 of being pricked to the heart by the preaching of the 
 Apoftles ; but we have no account of their being 
 affedled with violent fhakings or convulfions upon 
 their converjion. Some indeed were terribly afflidted 
 by a power quite contrary to that of the Spirit of 
 God ; fo that they were caft: into the fire, and into 
 the water, foaming, gnafhing with their teeth, and 
 fainting away, Mark ix. 18. — And amongft the 
 heathens we find thofe who pretended to infpira- 
 tion, and delivered their oracles, were poffeiTed with 
 a kind of rage and fury, fwelling, foaming at the 
 
 mouth, and appearing like pcribns diftradled 
 
 Others efteemed it a chief part of religion to prophefy 
 with a ftrange fanatical agitation of body *. And 
 
 the 
 
 ■\ 'Matt. xviii.-20. John xiv. 23. ?hil. ii. 13. 
 * Hanc fummam inter eos religionem efle ; viros velut mente 
 captos ?um ja^Jlationc fanatica corporis vacicinari, ^V. Li<v, 
 
 T>ecad, 
 
ro6 On E n t h u s i a s "m. Chap. TI. 
 
 the prieftefTes belonging to the oracular temples could 
 give no anfwer, we are told, unlefs the facrifice 
 very fenfibly trembled and quaked, when the wine 
 was poured upon it X- — Diftortions and extatic mo- 
 tions of body were common amongft fome ancient 
 heretics in the fecond century who pretended to 
 the gift oi -prophefy ^. 
 
 We have an account of feveral enthufiafls lately 
 in France^ who flocked to the tomb of a Deacon 
 called Paris (where feveral miracles were pretended 
 to be wrought) whofe imaginations were fo worked 
 upon, that their difordered organs produced flight 
 convulfions andjhakings^ which were looked upon as 
 inward and divine motions || — The French prophets 
 were alio afredted v/ith ftrange kind oi fto a kings and 
 agitations of body : A perfon, who for fome time had 
 beenfeduced by th.nijtellsus, that the perfons under 
 agitations were thrown fometmies upon the ground 
 ■with a violent force, Ihewing feveral flirange pof- 
 tures, as walking on their hands v/ith their legs 
 upright, and the like ; and that their bodies feemed 
 to jumpwhilft they were fpeaking to them ; — that 
 at one of their meetings in Southwark^ feveral of 
 their prophets a6led their parts under agitation in 
 fuch a frightful manner, as the very remembrance 
 of it fl:ill lilled him v/ith horror ;- that fometimes 
 the fpirit tumbled one of their infpired perfons 
 down fl:airs headlong, enough to have killed him 
 at another time ; then making hmi jump up again, 
 in fuch a manner, as nothing lefs, in his opinion, 
 than a real pofiefllon of the Devil could perform 
 
 the 
 
 Decad. 4 lih. 9. — See aKo P'troiPs D(fcrrJ>fiof? 0/ fie Sylt/, JEn. 
 lib. 6. — Rabie fera corda tumcnt. — Bacchalur z-atcs, kc. lib. 
 49, 78. • 
 
 J Plut. de cefs. oraculorum. 
 
 ^ Vid. Ca^j. Hiji. Lttcrar. Vol. I. p. 74. Dc Montaiiifis. 
 j\. D. 172. 
 
 I) SceFol/aire'i Jgef/LeivifXlV. A'ol. II. chap. 33. 
 
Chap. II. On Enthusiasm. 107 
 
 the fame ; and thefe pranks continued fome hours 
 together f. And in the private meetings of the 
 Methodijis we are told, ttiat fome of thofe who 
 pretend to receive the fpirit, frequently jump and 
 leap about the room *. And this agrees with 
 what is told us of fome ^takers who were affefted 
 in the lame manner § — Thus quakings and agitations 
 of body are by no means any fure figns that perfons 
 
 are moved by the ^irit of God Our Saviour 
 
 cured many bodily difeafes, and flilled the violent 
 and tumultuous diforders occafioned by evil fpirits 
 by the fame power, and with the fame eafe that 
 he rebuked the raging of the winds and fea; bring- 
 ing thofe who were poffefTed to their right miiid 
 Mark V. 15.— -but he never infiidtcd any puniOi- 
 ments of this kind, — as it was his great care to 
 promote peace, harmony and order, both in the 
 
 rational and natural world Nor were thedoflrines 
 
 and myfteries of the gofpel infufed kito the hearts 
 of the Apoftles, and other infpired perfons, in a 
 manner fo violent as to overpower their reafon or 
 diforder their bodies — There were, we find ■ falfe 
 extafies amongft fome heretics of old, who appeared 
 as perfons diftraded ; which /r^;z/zV beiiaviour wa$ 
 looked upon as a plain mark, by which thavHr^f^hl 
 be diftinguifhed from true prophets, who'" were 
 never affeded in this violent manner I). „cl The 
 fame is obferved of fome heathen prophet^ejfes ^ 
 their extatic fury, which deprived them or the dud 
 ufe of their underftanding, was looked upon as a 
 
 marky 
 
 + See the C.ife of ore Samuel Kdmar, p. 53, l^c. 
 
 * See Enth:'.fiuj?n of Methodtjh andPap-ijls compared, \ol. Ul 
 Preface, p. 29. 
 
 § Sce^ Buggs PiUn'm's Progrefs, &c. p. 9. and the Account 
 oi' onsGi/pin \x\ thcFaKat. Hijhry hei'orementioned, B. ii. ch 2 
 
 11^ Vid. Eufeb. Hift. Ecd. 1. v. cap. 16, 17. ^Facile Tub perl 
 Conafarcr fimulatiir, facilius quam mens fana^ See, Cuna;ui de 
 Rep. Heb. 1. iii. c^p. 7. De M-virie afflatu. 
 
To8 On Enthusiasm. Chap. IF. 
 
 mark, that this could not be the cfFefts of the 
 Spirit of God f. 
 
 The Methodijis alfo affirm, that the power of God 
 fomecimes came down amongft them, when at their 
 religious meetings, with a " great and univerfal 
 *' Jbock^ — that the place was aimofl rent by the 
 *' power and prefence of God," and the like. If 
 by thefe and the like exprefnons, as a judicious 
 writer obferves, they would make us believe that 
 the holy Ghoft defcended on them in the fame 
 manner as upon the Apoftles at P<f;7/^'t<7/?, " I will 
 " by no means undertake to exctife them from blaf- 
 *' phemy. It is indeed hard, as he fays, to know 
 *' what to make oix\io(t Jhocks 2ind Jhakings, if truly 
 " reprefented by them (perhaps they may be only 
 *' in the preacher's own brain) but we know that 
 " fuch concuffions of houfes have been reprefented 
 " by the heathens as indubitable figns of fome fu- 
 " pernatural power ; and as a public atteftation of 
 " the prefence of their deities *." Agreeable to 
 fuch defcriptions, the writers of fome of the lives 
 of the popifh faints tell us, that when they were at 
 prayers the whole houfe trembled with a fudden 
 concufTion ; but this was generally believed by them 
 to proceed from the rage and malice of the Devil \\. 
 . — And in the life of their Ignatius Loyola^ they 
 affirm, that he was feen at his devotions to be ele- 
 vated four cubits above the ground by the ftrength 
 of the fpirit §. 
 
 An ingenious foreign writer lately publiHied his 
 fajioral letter againjl Fanaticifm^ not only, as we are 
 told, to fecure his countrymen the Dutch againfl 
 
 Mcraxiauifmy 
 
 ■f Vid. Orig. Cofit. Cc/f. 1. vii. p 333. Cant. Edit. 
 
 * Sec Enthufiufm of'Methodifls, &c. Vol.1, p. 62, l3c.-~ 
 Vid. Claud, de Raptu Profcrp. lib, i. 1. 7, l3c. Ovid. Metam* 
 lib. iv. 1. 402. Jib. XV. 1. 634. Virg. ^£«. lib. iii. 50, ^'c'. 
 
 li Enthufuifm of Methodijis, &c. Vol. I. p. 64. 
 
 ^ Cajctuhon QnEnthuftcf?::, p. 281. 
 
Chap. II. 0/2 En THu SI ASM. IC9 
 
 Moravianifnty lately introduced amongft them from 
 Germany, but alfo againft a kind of Convulfionifm^ 
 •which had lately taken its rife amongfl: themfelves. 
 The people of this fe<5t, we are informed, were feea 
 at their public places of worlhip to figh, groan, 
 cry aloud j — all their limbs Jhook^ and they were 
 under the ftrangeft contorfions ; — they violently 
 wrung their hands, and a cold fweat dropped from 
 their faces j they were almoft choaked with thirft, 
 but could not drink but with difficulty, and their 
 whole body was in a kind of convulfion ; — they 
 fcarce uttered any thing but broken words, as, 
 Alas I What muji I do ? Give me Jefiis\ I mufi have 
 
 Jefus'y and the like At laft Jefus (as they fup- 
 
 pofed) manifefted himfelf to them ; — then they pre- 
 tended to be illuminated, afTured of their regenera- 
 tion, and fell into tranfports of joy And we are 
 
 told that people, without having the leaft idea of 
 the bad ftate of their fouls, fell into t^ie fame fits ; 
 others, whom mere curiofity had led to the place 
 where fuch fcenes appeared, were feized with all 
 
 thofe fmptoms This was called by them the work 
 
 vf Gody the work of regeneration *. — This author 
 alfo obferves, that a weak and diftempered flate of 
 body inclines feveral to enthufiafm : — As the body 
 and foul are fo clofely united, the weak ftate of 
 one generally influences the other j feveral difeafes 
 render the imagination fubjeftto the oddeft im- 
 preffions, and affed the nerves and brain in a fur- 
 prifmg manner. — Hence, fays he, we may account 
 why people of learning and experience have fome- 
 
 times joined the party oi fanatics We often fee 
 
 fanatics weep, tremble, fall into fits, and the like ; 
 which accidents, in any other cafe, would be looked 
 upon as proceeding from a bad habit or indifpofi- 
 tion of body j but here they pafs for fevere trials of 
 
 faith, 
 
 * See the Preface to Mr Stinfrai Paforal Letter. 
 
no 0« Enthusiasm. Chap. II. 
 
 faithj for violent afifaults of Satan, who oppofes 
 their converfion., or itrong operations of grace in 
 endeavouring to break the hardnefs of the heart.. — 
 Our author, ipeaking of enthufiafm, takes notice, 
 that fometimes the foul is thrown into great hor- 
 ror. This dark cloud clearing up, which (unlefs a 
 perfon falls into defpair) cannot fail of happening 
 very foon •, then they become compofed, flatter 
 themfelves that they have gone through all the 
 pangs that muft precede a converfion, and they 
 really fancy themfelves regeneraied^ which muft ex- 
 cite joy. And when this emotion ceafes, which of 
 courfe will happen, then the joy vanilhes, and they 
 fall again into a ftate of darknefs Thus the reli- 
 gion of an enthujiafi rifes and falls like the waves of 
 the troubled fea, and depends in a great meafure 
 upon the difpofition of the body and on outward 
 
 means * And we are told, that thofe trembling 
 
 emotions formerly amongft the fakers were fuc- 
 ceeded by great joy ||. 
 
 - Thus we find that enthufiafm works pretty much 
 in the fame way, indifferent countries, and amongft 
 different fefts; — and the like effedts to thole 
 amongft the Metbodijis have often happened amongft 
 feveral others, where they cannot, I think, be well 
 interpreted as divine and fupernatural operations 
 For fpiritual and religious ends — We have then no 
 fufficient reafons for looking upon them as fuch at 
 prefent ; and we may doubt or difbeheve this, with- 
 out weakening the authority of any accounts in 
 fcripture concerning the converfion of finners (as 
 fome have declared) or denying that their fouls 
 may be affeded with dreadful apprehenfions by 
 means of the divine agency.— Nor do we hereby give 
 a handle to the wicked and ungodly (as is feared) 
 
 for 
 
 * Ibid. p. ig, 27. 
 
 II Cr^rfi Hijl. ^aker. p. Q, 
 
Chap. ir. 0« E N T H U S I A S M. Ill 
 
 for looking upon the terrors of the Lord, or pangs^ 
 of confcience, or the whole progrefs of a finner's 
 converfion, as proceeding from bodily indifpofi- 
 tions or natural difeafes; or that to fuch like caufes- 
 might be owing the trembling Felix, or other in- 
 llances of the like nature. — Sinners, by the divine 
 alTiftance and their ov/n endeavours, may come to 
 a due fenfe of their guilt, and defire to flee from 
 the wrath to come, by an inward convidion of mind, 
 without thofe violent outward means abovemen- 
 tioned. — As this has been generally the cafe with 
 penitents, we hope their converfion may ftill be ef- 
 feded in the fame way ; nor are we to expedl ex- 
 traordinary figns and wonders for this, any more 
 than for other purpofes ; namely, for the conver- 
 fion of heathens by the power of working miracles, 
 or the perfuading perfons to repent by the refur- 
 rediion of a perfon from the dead, Luke xvi. 31, 
 
 It will be a detriment, and not any advantage to 
 religion, to declare that to be the wonderful work of 
 God, which, upon due examination, may prove 
 otherwife, as has been often by experience found 
 to be the cafe -, fo that it may be as fafe and reli- 
 gious a way to account for in another manner thole 
 uncommon appearances which fometim.es happen ;, 
 notwithftanding what fome may affirm to the con- 
 crary.. — -And we may, I think, refule paying any 
 great regard to the accounts of thofe wonderful and 
 fudden coircerfions, or miraculous changes, faid to be 
 wrought of late ; without juftly incurring the cen- 
 fure of a furprifing dilpofition towards doubting, 
 fi- being blamed for not looking upon them, as a 
 revival of what was at the beginning; or whan 
 the gofpel was firll preached, as fome late writers 
 have obferved in their defence. But admitting, 
 *' That it is not unreafonable, as they fay, to fup- 
 " pofe that. God may revive his firft work, and 
 I " give- 
 
112 0« E N T H U S I A S M. Chap. II. 
 
 ** give new life to expiring chrijlianity in a way 
 *' uncomnnon, miraculous and aftonifliing •, and 
 *' that fuch a procedure may be looked upon as 
 *' neceffary to convert chriilians now from a dead 
 " faitb^ and dead works, as it was at firft to bring 
 *' over Jews and Gentiles to the faith of Chrijl -, or 
 «' that God fhould think proper to /peak in thunder 
 " to the foul* '* Yet I would gladly know, what 
 grounds we have for thinking that fuch great and 
 wonderful efFe(fls fhould be manifefted in the Me- 
 ihodifi congregations, rather than in feveral others j 
 where the word of God is taught in as great pu- 
 rity, and by perfons as well qualified in every re- 
 fpedt, as the Methodijl teachers are ? And unlefs 
 they can give us a more clear proof than they have 
 yet produced, that fuch operations are of God, we 
 mull look upon them only as the efiefts of enthu- 
 fiafm, or natural diforders and indifpofuions of 
 the body ; and this we have the more reafon to do 
 from the various inftances already given, which 
 feem to be of the fame nature. 
 
 It has been obferved that the Methodijl writers 
 are not confiftent with themfelves, as they afcribe 
 thofe outward figns, or grievous affc6lions of body 
 and mind, to dire6lly oppofite and contrary caufes; 
 — fometimes making God the caufe, and at other 
 times the Dm/; at fuch a lofs are they, fays our 
 author, fo uncertain whofe work they are doing +. 
 — Several of the Methodifis (as their own writers 
 inform us) have been often feized with violent firs 
 of laughter for a long time together, which they 
 could in no wife refill, though it was great pain 
 and grief to them, and kept them from the per- 
 formance of religious exercifes §. — This they at- 
 tribute 
 
 * Vide Mr Perrotiefs Refledicns, tfc. p 33. 
 f EiithufiafmofMethodiflsy kc. Vol. HI. p. 134, 1 40, ^^4. 
 i See Enthiift'/m o/MfthuJi/ls, &c. Vol. II. p. 71, ^'c. where 
 the Account is given from^r/Y'^fr's third and fourth Journals. 
 
Chap. II. O;^ E N T H u s I A s M. 1 1 -? 
 
 tribute to the operation or buffeting of Satan -, ic 
 may be looked upon perhaps rather as the efFeds 
 of a hypochondriacal or hyjlerical diforder, which 
 occafions fometimes exceflive fits of crying or 
 laughing, without any apparent caufe ; and per- 
 fons of that compledlion may be more liable to 
 the power of enthufiafm than others : Laughing fits 
 were common amongft the French prophets in their 
 agitations, — and others have been feized with them, 
 in times of the greatell danger, when there was 
 nothing which could excite them to mirth : This 
 was the cafe o^ Oliver Cromwell in particular, who, 
 we are told, laughed fo exceffively at the battles 
 of Nafeby and Dunbar, as if he had been drunk j 
 and his Qyts fparkled tvith fpirits ^. 
 
 Amongft the Methodifts we hear of frequent 
 complaints of fpiritual defertions^ inward deadnefs^ 
 coldnefs of heart, and great dejeEiion of mind *. 
 
 There may upon feveral occafions lie good rea- 
 fons for it, and it may be accounted for upon the 
 principles of religion ; but we may obferve, — than 
 when perfons of weak conftitutions and melancholy 
 difpofitions have been in violent fervors and enthu- 
 fialtic raptures -, and, to their own admiration, ac- 
 tuated with a particular joy and triumph of fpirit, 
 — it is no wonder that their fpirits fhould be ex- 
 haufted, when x.\\is inebriation of enthufiafm or fpi- 
 ritual fever ceafes, if I may fo exprefs it This 
 
 may be accounted for from natural caufes ; if, as 
 learned perfons have obferved, there is a great 
 agreement betwixt the nature and effeds oi zvinj 
 and melancholy •, and we find there are other thinas 
 htUdts Jlrong liquors which have a power to raife 
 the fpirits, and work forcibly upon the imagina- 
 tion, as fome kind of muficj nay this is often 
 
 I effccied 
 
 , [1 See Jubrey'i Mifcd. p. 117. on Inpdfes. 
 *^ Enthifafm ofMsthodf), &c. Vol. ill, p. 7;, 'Jc. 
 
1 14 On E N T H TJ 3 1 A s i^. Chap. 11. 
 
 cfFeded by fevers *. — Thus enthufiafts may be faid 
 to be drunken^ but not ivith issine^ Ifa.. xxix. 9. li. 21. 
 and no wonder, I fay, that a great depreflion of 
 fpirits fhould fucceed that extraordinary degree of 
 elevation they were in before. Befides bodily dif- 
 orders oftentimes affefl the mind fo much as to oc- 
 <*ari0!i melancholy,,uncomfortable thoughts»even in 
 religious perfons. An eminent writer obferves, 
 ** That by want of exercife, and through a bad 
 *' flate of health, vapours and melancholy are often 
 " raifed in the mind,, which fill many with dark 
 *' thoughts,, rendering religion, which affords the 
 *'* trueft joy, a burden to them^ and making them 
 «« even a burden to themfelves ; this, he fays, fur- 
 '' nifhes prejudices againfl religion to thofe v/ho arc 
 " but too much difpofed to feek them |). — Melan- 
 choly and "capours have been reprefented indeed a^- 
 the inward calls of God to tha unawakmed foul •\. 
 
 Though this notion will not be generally al- 
 lowed of ; yet, however, to the outward means 
 made ufe of to remove fuch diforder?,, it will be 
 fit and necefiary to add our earnefl addrclTes to 
 God for relief and comfort. The fears and terrors 
 which the mind is fometimes opprefiTed with (not 
 as the effects of any particular guilt, but rather of 
 fome bodily indifpofition) may teach mankind ht- 
 milii)\ by lliewing the weaknefs and impertedion 
 of his prefent nature ; and how foon the true har- 
 mony of the human compofition may be deftroyed,. 
 by being fct as it were in battle againft itfelf. — 
 This mufl lead us in fuch cafes to apply to Him,, 
 whole hands made andfafhioned tiSy and in z^jofn ws-. 
 
 livcy 
 
 * See J)x Mot e 071 Ettthttjiafrn, (z^. 1 7, 23. Cafiuhon o?7 En- 
 ihnf.afjn, p. 272. 
 
 "11 Jiilhop Burned Conchfion of tie- BifUty of his O-ifi Times. 
 
 \ See the Rev. Mx Perro):€t\ Eantcjt Exh3i.tation lo the jhi3- 
 EraSice of Chriftianity, p. 49. 1730- 
 
chap. U. 0/2 E 51 T H u s 1 A s M. 1 15 
 
 liviy and move, and have our being ; and beg that h^ 
 would be pleafed to preferve and keep in order the 
 work of his own hands ; and it muft alfo put us upon 
 tijing our own beft endeavours for that purpofe. " It 
 *' might, methinks (as an ingenious writer oblerves) 
 *' fomewhat abate the infolence of hunfian pride, 
 '* to confider that it is but increafmg or diminifli- 
 *♦ ing the velocity of certain fluids in the animal 
 " machine, to elate the foul with thegayeft hopes, 
 " or fink her down into the deepeft defpair j— to 
 " deprefs the hero into a coward, or advance the 
 *' coward into a hero*.''^ — There are things which 
 at fome times carry with them a terrible appearance, 
 and yet at other times feem to hav^n6thing fright- 
 ful in them, though they are flill the^fame in their 
 own nature ; the difference being only in our tem- 
 per, difpofition or perception. 
 
 However, " When the foul is brought low, and 
 " our fpirit waxeth faint and faileth within us \ from 
 *' whatever caufe this proceed, we muft remember 
 *' to beg of God, that he would lift up the light of 
 " his countenance upon us, and put gladnefs in our 
 *' heart : Take up with the Pfalmifi^s holy refolu-» 
 " tion, and fay, Why art thou fo vexed and cafi 
 '* down, O my foul ! And why art thou fo ' difq^uieted 
 
 •* within me? Put thy trufi (or hope) in God : In 
 
 ** the night feaf on, fays he (when the foul is dpt to 
 " be the moft difquieted with troubles, or to refufe 
 ** comfort) I made my prayer unto the God of my life ; 
 " — Again, When I amin heavinefs, I will think iipori 
 ** God; when my heart is vexed I will complain j — 
 *'• my foul, wait thou upon God; for my expe^aticn is 
 *' from him, — he fhall fir engthen thy heart ;;." — When 
 my foul fainted within me, fays the prophet Jonah, 
 
 I 2 I re- 
 
 * Sir T. Fitz:yi-or?2c\ Let fers, let. 1 3. 
 
 § PjW. xViv. 25. F/al. cxliii. 7. P/at. iv. 7, 8. p/J. xliii, ;» 
 PA:.'. Ix-wii 2, 3. P/a/, xlii. P/a/. I.'di. 5, Pjhi. xxvii, 14, 
 
ii6 O// En T H u SI ASM. Chap. IJ, 
 
 1 rememhered the Lord, chap. ii. 7. — In the New 
 Teftament, our Saviour gives us general directions 
 in all kind of troubles, to pray, and not to faint, 
 Luke xviii. i — Is any amongjl you afflicted? let him 
 fray. Jam. v. 13 — This religious duty is themoft 
 effectual panacea, or general medicine, that we can 
 have recourfe to ; and if it Ihould not quite remove 
 the difordersy it will however much alleviate them ; 
 if perfons perfcverc in a due and conftant courfe, or 
 le injiant in it, Rom.xii. 12. Eph. vi. 18.— Reafon 
 and prudence will dire6t perfons not to give way to 
 melancholy fears and uncomfortable thoughts ; but 
 endeavour to feJ; ^things in fuch a light as may bed 
 promote an in^war-d complacency of mind, and to ufe 
 all lawful me;uis; in their power to make life com- 
 fortable and eafy ; which muft be chiefly effccled by 
 the afiiftance which true religion will aiford them. 
 
 On the contrary, trembling and ajlonijijment of 
 
 heart, was one of the curies, denounced of old 
 againft difobcdiencc, Deut. xxviii. 28, 6^. 
 
 As to this complaint 0^ fpiritiial defertions, inward 
 harrennefs, drynefs, and the like, made by fome of 
 the Mcthodijls, this has been alfo the cafe of fome 
 noted enthufiafts in the church of Rome \ fo that 
 fome of them, as the writers of their lives declare, 
 were reduced to fo great tribulations, by God's 
 withholding his ufual confolations, as to think that 
 they were forfaken of Chrijl *. 
 
 The extafies of St Fra?uis were faid to throw 
 him into fuch diforder, that they had recourfe to- 
 phyfic •, they could not get a drop of blcod froju hir,%, 
 nor, difcern any motion in him — How exactly does 
 this account agree with that which i-bv, the great 
 promoter, of .Q^'^/^wy/^/,. gives ot himfelf; he tells, 
 us, ■" That he was tor fome time in the moft dif- 
 
 ". ma.! 
 
 * Tills is told of tjuitv S\Trn?!cisy Ignatius and 'Tcr-efzu Sec 
 hiduffafmofhUihodijU and'Fa^iJhy &c. VoJ/lJI." p. 77. 
 
Chap. IT. 0;z Enth u s lASM. ht 
 
 ^ mal condition, -quite given up to defpair, and 
 *' that he retired into deferts and folitary places.— 
 " That when phyfic and bleeding was prefcribed 
 " him for this, they could not get one drop of 
 " blood from him; his body being, as it were, 
 " dried up with grief and trouble *." 
 
 Thus enthufiafm fubjeds perfons to many de- 
 fponding doubts and fears ; carries them fometimes 
 fo far as to make them doubt of the truth of all 
 religion, nay of the being of Gcd himfelf\ 1 
 
 It perhaps may feem ftrange that fuch numbers 
 amongfl: the Melhodijts fhould be affeded in the vio- 
 }ent manner before-mentioned, more than amongd 
 any other religious aflemblies ; — the wonder will 
 in fome meafure ceafe, when we confider, that per- 
 fons, whofe natural conftitutions fubjed: them more 
 particularly to enthufiafm ; and fome of the difor- 
 ders here fpoken of, will be inclined to join them- 
 felves to the focieties of the Methodifts* upon hear- 
 ing -what extraordinary things are done amongd 
 them ; and fome dodrines, which they there hear 
 thundered out with great warmth and affurance, 
 may have a very furprifing effect upon difordered. 
 imaginations and weak nerves ; where perfons alfo 
 have their expe6lations raifed to a very high degree 
 about meeting with fomething wonderful, and be- 
 lieve that their teachers have a fpecial commilTion 
 from God, and an extraordinary intercourfe with 
 him. 
 
 It would be very difficult to account for thofe 
 violent convulfions of body, or diftradions of mind 
 abovementioned, by looking upon them as par- 
 ticularly {tvix. by God to bring perfons to a true 
 I 3 faith, 
 
 * See Snaie in tie Grafs, fccT:. 23. as taken from his own 
 journal. 
 
 f ^QcDrMoi-e-o/i E?itJ.'uft"/m, feft. I. where he mentions th,e 
 afiinity between Eiitht,fi,:fm and Atheifm — Preface to S7iake in de 
 tii^cfs, p. z, l^ c.—Eiilhufiafm of Methcdif.s, &;C. Vol. \l. p. 1 1 2, 
 
jiS 0« En TH u s I ASM. Chap. 11, 
 
 faith, — What fufficient argument can be brought, 
 cither from reafon or holy Icripture, to fhew, why 
 the pafTage fhould be lb rugged and horrible, 
 which leads us into t\\f:.ways of pleafantnefs and pa/hs 
 cf peace ^ Or why their gracious Lord and Mafter 
 ihould be fuppofed thus violently to correct and 
 affli<^t them upon their entrance, or when he is in- 
 viting them into his y^rwV^, which is perfe^ free^ 
 flom ; or that he fliould deliver them up to Satan to 
 be grievoufly tormented before they can be proper 
 )obje6ls of his divine favour ? — Thefe afflictions and 
 j[iifeafes may be faid, in one fenfe, to come by di- 
 vine permiffion, as feveral others do ; and the per- 
 ibns fubjed to them are objeds of our utmcil pity 
 andcompaffion; and to our prayers to God for 
 their recovery we fhould add the befl natural 
 rneans which he has put in our power for their 
 ^fiiftance. 
 
 There feem to be particular times and periods 
 when enthufiafm or fome peculiar difpofition of 
 body inclining perlbns that way, are like other dif- 
 tempers more prevailing, and the infedion more 
 llrong than at other times. — And it has been ob- 
 ferved by perfons of learning and judgment, that 
 (here are more diforders both ot body and mind, 
 catching and infedious, than are commonly allowed 
 to be fo. — That enthufiafm is of this nature, fome- 
 times running like wild-lire trom breaft to breaft, 
 and is contagious in its kind, though not in the 
 very fame manner as other infedious diflempers, 
 as has in fome mcafure appeared from inftances 
 already given, and is flill more evident by the fol- 
 lowing ones. — As in the common experiment of 
 two inftruments tuned to the fame pitch, the ftrings 
 pf one being ftruck, the correfpondent firings of 
 the other will found or tremble; fo where the 
 fcompany are of the fame compledion or habit of 
 
 bocly, 
 
Cliap. IT. O;/ E N T -n u s I A s M. i ^ 
 
 i>ody, and turn of mind, or are worked up to rhc 
 ■ lanne pitch of enthufiafm •, what affedts one, may 
 
 'ealily afteft the reft They^^;/^ perfons in convul- 
 
 fions is apt to occafion them in perlons -of nervcus 
 ■and irritable frames ; — -fo perfons are oi ten fet a 
 
 yawning by feeing cfthers ■ya'-jjn And there are 
 
 fome difeafes which affe6l perfons with ftrange con- 
 vulfive motions, and prove fometimes contagious 
 and epidemical * — In fome of the heathen myfteries 
 we are affared, that whiift the priefts were perform- 
 ing the ceremonies with horrid noifes, the fury 
 often feized them that were prefent; and many, 
 who cajme only as fpedlators, were afled in the 
 iame manner. 
 
 Amongft the popifii enthuCafts we meet with 
 -feveral accounts nearly agreeing with what hap- 
 pened amongft the Met-hodijls j fome of their Niws., 
 they tell us, have been grievoufly tormented with 
 laughing fits ; fome horridly convulfed, or lying 
 down as dead ; others of them feized once a day 
 with monftraus convulfions i and when one of them 
 began tobethus aftefted, the reft, though in fejsarate 
 apartments, by hearing the noife, were feized in the 
 fame miferable manner §. We have an account in 
 •hiftory that formerly at AbJera (a city oi Thrace) a 
 ftrange kind of fever or phrenfy raged amongft the 
 inhabitants, which Srft began amongft fome per- 
 sons at the public theatre, and fpread itfclf through 
 •the city •, thofe who were feized with it, were in- 
 clined to repeat verfes and pieces of tragedies, and 
 all thought themfelves under a kind of poetical 
 hifpirGtion\. 
 
 I 4 We 
 
 * As that in particular crilJod ZxV'hus' Dance, wlueii makes 
 ferfons leap or dance about in an odd manner. 
 
 f ^cti Etithiijlofm of Methodilis, led. Vol. III. fefl 33,34. 
 
 11 Vid. Voa: deimitat. Poet. cap. -^ .—Cafauhon tvl.nthiif.jpi, 
 ^. ,:o9, ^r'f. 
 
J20 On Enthusiasm. Chap. II. 
 "We are told, that in the afifemblies of the Qua- 
 kers formerly, *' One, in whom the life was raifed, 
 " would be as a midwife to bring lorth the life in 
 '* others (juft, fay they, as a little water thrown 
 " into a pump brings up the reft) and that fuch a 
 *^*' one is felt by the reft to minifter life to them, 
 *"« and they are fecretly fmitten even without words % 
 " and by this means life will become to be raifed 
 *' in all f." According to this account^ the ope- 
 rations of the Spirit feem rather of a mechanical than 
 ^rational nature. — Thus the communication of ^;z- 
 thiif:dfm amongft the heathens is illuftrated by the 
 ^ffefts of a needle touched by a loadjlone^ which 
 conveys an attractive property to another, and fo 
 
 ""A writer upon this fubjef^tobferves, " That the 
 '' air and tone of a fanatic, when he knows how 
 *' to manage them well, may work on other peo- 
 ■*^..'ple, whofe conftitution and organs are of an 
 *' tinifon with his own, in fuch a manner as to con- 
 *', found the whole frame, extort fighs and tears, 
 *T'and rriake them take the fame air and tone." — > 
 %lzt a perfon go into the midft of an enraged mul- 
 ■pitude, the fame rage and fury will feize him in 
 fotrie meafure ; unlefs he be particularly on hi^ 
 c-uard, He mentions fome pcrlbns, who were ra- 
 tional people, and had always ftiewed an averfton 
 to fanaticifni •, and fmce had done no lefs, how that 
 mixing out of mere"curiofity, fome time ago, with 
 an afTembly o'i ^takers in Holland^ and feeing their 
 Contortions and grimaces, could not, in fpite of all 
 their endeavours, prevent their being feized with 
 the fame fymptoms *. 
 
 The perfons hired to mourn at funerals, in an- 
 cient times, would do it fo naturally and movingly, 
 
 thac 
 
 + Br.rclcys, Jp'-.lo^y, Prop. xi. p. 356. 
 
 * yilS(.uJira':> Pi^Jioral Letter, p. 64, i^c. ZtQ diUO Bare 'af% 
 ufffi^ojj; Froi>. X. kd. 7. p. 354. 
 
Chap. II. O/Z E N T H U S I A S M. 121 
 
 that many who faw them, tho' they knew they were 
 hired with money to weep^ and might rejoice in- 
 wardly, could not yet forbear to do as they did §. 
 
 As an inftance of the infeftious and dangerous 
 nature of enthufiafm, we are informed, that the 
 difciples of Mahomet^ foon after he fet himfelf up 
 as a prophet, were feized at once with a religious 
 phreniy, as it were by inchantment, which excited 
 them to very cruel praftices againft thofe who op- ' 
 pofed them ; fo that he made as many tranfported 
 enthufiafts as he did difciples ; and the fame writer 
 obferves, " That an imagination, heated v/ith ra- 
 *' pid ideas, has been the fource of thofe religious 
 " movements which have often fhook the confti- 
 " tution of the world *." — Moft writers agree that 
 the firfl inducement to Mahomet for fetting up as 
 a prophet, fprung from a natural diftemper j and 
 that by means of the epileptical difeafe he was fub- 
 je6t to, he made many believe that l*e had divine 
 communications; — nay thofe airy vifions, occa- 
 iioned by that difeafe, might be looked upon by . 
 him as real truths or divine infpirations, as they 
 might leave flrong impreffions on the brain when 
 the fit was over — fo that he might be in fome mea- 
 fure deceived or deluded himfelf, before he made 
 ufe of other arts and impoftures to promote his 
 defign. — It is obferved alfo concerning xht Alum- 
 hrado's, or a pretended illuminated fed in Spain^ 
 v/ho firft appeared about the year 1623, that if 
 they had not been fupprefled in time, they would 
 havefpread their enthufiafm quite through the king- 
 dom : " And I tremble, fays our author, when I 
 *' think that one mad man is enoug;h to infeft a 
 
 " province. 
 
 § Cafauhon on Enlhufiajm, p. 125. — So true is the Obfervatioa 
 of the Pcet^ 
 
 — ; r- fi vis me Acre, dolendum efl: 
 
 rrimum ipfi tibi. • Hor. Ars Poet. 
 
 * Sec lbs life of ]]lahQ??:et, hy QoMRtJBiuAwv. p. 3,96, 113. 
 
12 2 0« En T H u s I AS M. Chap. IL 
 
 *' province." — So the enthufiafts, known by the 
 name of Mejfaliam, who prayed themfelves into 
 raptures and extafies, began but with a few -, but 
 we are told in time fo fpread and prevailed, that 
 whole monafteries and towns were filled or infeded 
 with the fame diforder *. 
 
 Thus we fee enthufiafm a(5ts often upon perfons 
 as it were mcchcmicaliy and forcibly ; fcizes them be- 
 fore they are aware, and even againft their wills, 
 as appears by fonie inftances given ; fo that when 
 perfons come in its way they may be in danger of 
 bein^'y carried down by the torrent, unlcfs they have 
 <Treat ftrength to withftand it. — Hence we fee how 
 dangerous it is for perfons, who are naturally in- 
 clined to melancholy and enthufiafm, to be prefent 
 at fuch aflemblies, where thofe violent and furprif- 
 ing kind of diforders before-mentioned are repre- 
 fented to be fo common ; confidcring that, where 
 the matter is of a combullible nature, a fmall fpark 
 will eafily kindle it; mere curiofity may lead them 
 into enthufiafm, and there is no neceflity of running 
 this rilk, as th^y may be taught all necefiary parts 
 of their duty out of the pure word of God by paji or s 
 lawfully appointed over them. 
 
 That joy muft certainly be wrong founded which 
 arifes from beholding fuch miferable objeds as pre- 
 fent themfelves in fome congregations of the Me- 
 thodijls •, fuch as we might expedb to meet with in 
 places where perfons are fhut up for the lofs of their 
 reafon, rather than in the houfe of God : — Shall 
 we reckon the houfe of diftraftion for a porch (as \t 
 ' were) of the temple^ or the difturbance of reafon as 
 a means of leading us to true wifdom ? I fhould 
 be very forry to give a falfe account of, or attri- 
 bute to a wrong caufe, any thing which we have 
 the leaft reafon to imagine is the counfel or ivcrk of 
 
 Gcd 
 
 * Zee Cafduhcn on Entl'uf'y/m, f. 173, .175, 135. 
 
Chap. II. On Enthusiasm, 123 
 
 God for promoting true religion and the reforma- 
 tion of the chriftian world Perfons, when they 
 
 join in public worfhip, ought to be duly aiFeded 
 with the great truths there delivered ; and perhaps 
 a true religious attention, or inward feeling about 
 fuch things, is too much wanted (even amongil 
 fome who are careful not to a^ much amifs) this 
 they fliould earneftly endeavour after and pray for ; 
 but then it fhould be a fober and rational affedlioa 
 and conviflion, brought about by the fiient influ- 
 ence of divine grace ; and not manifefted by con- 
 
 vulfions of body or difturbance of mind And in 
 
 •might difcourage feveral from fetting about their 
 duty, if the way to it was fo dreadful and aitright- 
 ing. 
 
 In the gofpel, I think, we meet with nothing of 
 this nature : There the unconverted are reprefented as 
 being cjleep^ as ^^^^in trefpaffes and fins j but they 
 "are awaked, they are raifed, not by yie noife and 
 terror of thunder and lightning from the mounts 
 Exod. xix. 1 6. but by the gracious calls of divine 
 love. Our Saviour, when on earth, invited the 
 weary fmners to come unto him, and take his yoke 
 upon them ; alTuring them that he was of a meek 
 and companionate difpofition. Can we imagine 
 then, that upon their coming to him they were 
 thrown into frightful agonies and convulfions ? 
 Surely no. This would have difcouraged converts 
 from coming ; nor would it have been confident 
 with his own declaration to them : — He is ftill the 
 
 fame gracious mafter and gentle inftru6lor In the 
 
 gofpel the Spirit of God is reprefented as defending 
 like a dove (an emblem of mildnefs} and lightino- 
 upon our Saviour, Matt. iii. 16. 
 
 We read of three thoufand fouls who gladly 
 heard the word preached by St Peter, and were added 
 jCo th.e church, and baptifed in one day^ A(fts ii. 41. 
 
 Not 
 
i 24 0« E N T H u s I A s M. Chap. IF. 
 
 Not the lead mention made of any violent and tor- 
 menting pains in their nevj hirth ; nor is there any 
 probability that they were fo affefted ; for if fo, 
 there could not have been that quick difpatch as to 
 have baptifed them all that day. — We read they 
 •were touched with an inward compun^iion of hearty 
 ver. 37. but no violent agitation of body. — This 
 rcprcfents the gofpel in that amiable light in which 
 it ought to be viewed and defcribed, as the great 
 defign of it was to give joy and peace in believing*. 
 
 So little reafon, I fay, have we to think that the 
 entrance to the true gofpel ftate of light and peace, 
 fnould be, as it were, through the valley of the Jha- 
 
 ^dow of death, through gloomy darknefs or black 
 <:lefpair ; — that the glad tidings of g£od things, a?id 
 everlajling confolalion promifed through grace, and the 
 gift of Gcd iz'hich is eternal life, fhould be ufhered 
 in with the mod grievous affliftions of body and 
 terrors of mind ; or that, before perfons can be born 
 ef God, the pains of hell fhould take hold upon theiii^ 
 and they fhould be under the moft violent agonies 
 for a long time§-, befieged with the fpirit of fear, 
 horror and defpair, travel and groan as if in the 
 agonies of death ; and that thefe and the like dread- 
 
 • fill affliflions fhould be previous conditions of the 
 true chriflian ftate, as fome imagine. 
 
 Some of the popifn and cnthufiafiic faints have 
 
 been likevvife aftefted in the fame manner They 
 
 are faid to have felt the throzvs of regeneration to be 
 as bad as hell; that the devils could not invent a 
 worfe torture, and that it was not to be expreffed 
 in words -, — thefe kind of fufferings, they fay, are 
 dePi'^ned as bleffings 10 purge the foul and bring it 
 
 to 
 
 * See Rom. xv. 13. Z//^. v. 9. 2TUJJ'. ii. 16. i Pet. i. 8. 
 2 Pet. i. 2, 3. . .' . 
 
 \ As Milr'efle^ defcribes his ow.'i Neii- Birtl\ — Sec Eiithnfufm 
 t/MeihodljU, c\-c. Vol. IJI. p. 2hi. 
 
Chap. II. 0;/ En THusiASMy 123' 
 
 to perfedion ; and that neither natural nor fpiri- 
 tual children can be born again without pain to the 
 flejh\\. The famous ix^ntY Catharine of Jefus (we 
 arc told in her life) often faw, and in Ibme degree 
 fuffered, the pains of hell, — but was afterwards vtvy 
 highly exalted ; fo that the foul of Chrifi drew hers 
 into an operation of the holy Trinity (as they exprefs 
 it) in which operation flie continued to the end of 
 her life f — We meet, I fay, with nothing in the 
 oracles of God, which declare to us the nccefiity 
 or ufefulnefs of fuch violent fufferings and terrors, 
 in order to become truly faithful and religious 
 chriftians. 
 
 In fome of the heathen myfleries we are informed, 
 that thofe who were initiated into them, expeded 
 a kind o^ regeneration or purgation of foul, in order 
 to bring it to a ftate of greater perfection and hap- 
 pinefs, and to qualify it for celeftial illuminations ; 
 this power was particularly attributedj:o what they 
 called the eleufinian myfleries, which became fo fa- 
 mous in the heathen world, and fpread even beyond 
 the bounds of the Roman empire ; they were looked 
 upon as the beginning of a life of reafon and vir- 
 tue-, as a means of drawing the fouls of men from 
 a material and fenfual life, and joining them ia 
 communion with their gods. — But before the per- 
 fons initiated could attain this ftare of perfeftion, 
 they were to undergo great agonies of body and 
 terrors of mind. 
 
 The entrance into thofe myfleries is reprefented 
 as a fcene of horror, a fearful march tlirough night 
 and darknefs ; — as foon as they were admitted into 
 the myflic dome (eredted for the celebration of them) 
 they were feized with a total perplexity and con- 
 fternation j terrified with frighttul vilions, and 
 
 aftoniflied 
 
 J Ibid. p. 283,. yr. 
 
 ' \ See a fu'I Account in Cafaulon on Lnthifafm, p. 15?, ijrV. 
 
126 On Enthusiasm. Chap. II, 
 
 ailoniflied with a variety of uncommon obje(5ls } 
 phantafms of monftrous Ihapes prefcnt themfelves, 
 as /i^/ri^J with their hifllng fcrpents, centaurs, gor- 
 gons, harpies, and other clire chimeras \ their ears 
 are alfo pierced with cries and lamentations. In 
 (horr, every thing wears a dreadful afped \ it is all 
 horror, trembling and afFrightment. At length 
 the fcene, we are told, is changed ; and being now 
 become purified, a divine light difclofes itfclf, 
 (hining plains and beautilul meadows open to 
 their view, and they arrive at the borders of Ely- 
 Jiuniy and feem to enter into a region all over il- 
 luminated. The mind, before obfcured with dif- 
 confolate darknefs, now becomes full of light and 
 joy ; fo that upon account of this quick tranfition 
 or fucceflion from Tartarus to Elyfium, thofe rites 
 were defcribed of old, as moft horrible and mod 
 ravifhingly pleafant. — Thtinitiated being now come 
 to the abodes of the bleffed, they are entertained 
 with joyful hymns, holy vifions and fublime doc- 
 trines of facred knowledge. — And as they are 
 looked upon as born again, and become perfedl and 
 free •, they are no longer under reftraints, but walk 
 up and down in thofe happy abodes, and celebrate 
 the facred myfteries with pleafure, rejoicing in a 
 fecurity of happinels in this life, and the afiurance 
 of enjoying divine honours after death — Thus the 
 initiated were efteemed the only happy men, and 
 they imagined that the day fhone benignant only 
 on themfelves *. 
 
 Whatever 
 
 * S,tc Enthufcfm of Methodijls, is'c. Vol. III. p. 300, t^V. 
 — Dr Wnrburton\ Divitie LegatioUi B. II. led. 4. where he alio 
 treats of the FAaifiman My/icries ; and flievvs that ^^neas% Defceni 
 into \\\t. I'l^vtr Regions is no other than an enigmatical Reprefen- 
 tation of his Initiation into them. Vid.u<7.V;. lib. 6. — Tertul. adverf. 
 Valert. cap. 1 — St Aug. de d'v. Dei, lib. lo. cap. 9, ic— "Dr 
 More\MyJi.ofGodlintfs^ B. III. cbap. xz.-^Potter's JfUiquitiei, 
 B. II. chap. 20. a 
 
Chap. II. 0/2 E N T H u s I AS M. 127 
 
 Whatever might be the original defign of thefe 
 myfteries, yet they became at Jaft fcenes of the 
 groflefl lewdnefs and debauchery ; and as they were 
 celebrated in the night time, this gave an oppor- 
 tunity for fuch practices ; and the iecrefy injoined 
 about them prevented a difcovery. — If it be looked 
 upon as very difficult to give any fatistaftory rea- 
 fon, how the initiated became affected in the man-r 
 ner already defcribed — It may in fome meafure be 
 accounted for by confidering the ftrength of an en* 
 thufiaftic imagination, worked up by a prevailing 
 opinion of meeting with fomething great and won- 
 derful in the folemnities they were entering upon ;. 
 and the mind was poffeffed with an awful regard 
 for them by the preparatory inftruftions of the 
 MyjlagogueSy or thofe appointed to prefide over the 
 ceremonies. — The myfteries were celebrated in the 
 nighty which helped to promote more terrible ap- 
 prehenfions, and in a magnificent tempie of an im-^ 
 menfe bignefs built for that purpofe •, in which 
 probably were exhibited variety of fhews, or a 
 kind of dramatic reprefentations, as the place was- 
 large enough for that purpofe. — Thus the initiated 
 might be prefcnted with fcenes of heaven and hell^ 
 Purgatory and Elyfium ; with many myftic fights^ 
 monftrous and frightful appearances or -phantafins y 
 which fome might look upon as realities, and not 
 as the effects ot art ; — or however, they were exhi-* 
 bited with fo muohjkill, as greatly to affedl the 
 minds of the beholders, and excite joy and terror 
 as there was occafion — Cries and lamentations, we 
 are told, were heard in the myfteries -, and the words 
 and manner of fmging their hymns, were fo con- 
 trived as to affed and aftonilh the minds of the 
 
 initiated as much as pofnble We may add to this 
 
 the particular agency of demons ^ who would no doubt 
 exert their whole power on thofe occafions. 
 
 The 
 
128 On Enthusiasm. Ch^p.ltj 
 
 The Papijis, we may obferve, feemed to have 
 borrowed trom hence ieveral of their notions about 
 Purgatory ; — and how nearly do Ibme of thefe de- 
 fcriptions agree with the account of the terrors un- 
 dergone by fome Metbodijls, and by others, who 
 are acknowledged by all amongft us to have been 
 deluded enthuftajls in the account given of their 
 regeneration. 
 
 It may be indeed necclTary that perfons loaden 
 with the weight of fm fhould find themielves 
 wearied under the burden of it, and become terri- 
 fied with the dangerous condition they are in •, in 
 order to become true converts and fincere followers 
 of God ; but fuch fears and terrors are not com- 
 monly the lot of GodiS faithful ferv ants ^ or of fuch 
 chriftians, who being brought up in a good way, 
 have endeavoured always to continue in it, and 
 many fuch we hope there are Chriftians may in- 
 deed be fometimes under a kind o^ fpiritual defer- 
 tions ; or God may think proper for a while to 
 withdraw in fome meafure the light of his countenance 
 from them, to make them the more lenfible of their 
 own weak and frail ftate by nature •, and teach them 
 to apply with more earneftnefs tor divine grace, in 
 order to obtain that joy, peace, and other blefled 
 effeds, which are the fruits of the Spirit^ Gal. v. 22. 
 
 The inftance of St Paul's converfion^ which fome 
 ufe as an argument in their defence, is nothing ta 
 the purpofe. — This was a miraculous converfion of 
 one, who had been a violent perfecutor of the 
 church, and has not refpefc to the cafe of ordinary 
 chriftians, neither is there any reafon to think that 
 he was afflifted in the fame manner with fome of 
 the Methodifts. We may alfo obferve, that it 
 does not appear that the perfons amongft them, 
 laid to be grievoufly afflicted, have been in general 
 worfe livers than feveral others who are accounted 
 
 good 
 
Chap. IL Oy-^ E N T ri u s I A s M.' i^g 
 
 good and faithful chriftians without fuch trials ; fa 
 that the difference is not fo eafily accounted for^ 
 when confidered in a religious light ; and feveral of 
 thofe feized in this violent manner, we are told. 
 Upon examination, were perfons in perfefl health, 
 and had not been fubjed to fits of any kind be- 
 fore * ; if lb, I think it makes Methodifm the more 
 dangerous, unlefs we had much greater aflurance 
 than we have, that this was the work of God. 
 
 From fuch accounts the ways of coming atChriJi 
 how are very different from what they were in his 
 time ; whereas Jefus Chriji^ or the nature of the 
 gofpel, is the fame yejterday, to day, and for ever^ 
 
 Heb. xiii. 8 We read of fome perfons poffeffed 
 
 by evil fpirits, and grievoufly afflifted, who were 
 immediately cured by our Saviour and his Apoftles ; 
 but of hone who upon hearing them preach the 
 gofpel were feized with violent agonies and convuU 
 fions. 
 
 And there is, I think, no foundation for fup- 
 pofing that the new birth, which is of a fpiritual 
 nature, fhould of courfe be attended with violent 
 pains of the body, becaufe this happens in the na^ 
 
 tural birth This comparifon, like all others, was 
 
 not intended to hold good in all its particular cir- 
 cumftances, only as far as it regarded the main 
 point ; namely, our entrance into a nezv ftate. — 
 And, even after their fuppofed new birth, we find 
 them complaining of falling into fin, of being af- 
 faulted with doubts, fpiritual defertions and fi:rong 
 temptations. — Hence there is, according to them, 
 occafion for a repeated regeneration (which feems to 
 be an improper way of fpeaking, as we can but be 
 horn once.) — This Ihews, that by regeneration they 
 mean what we more properly call, a renovation of 
 
 K mind, 
 
 * See Enih'fofm ofMethodlfs, kc Vo!. III. p. 128, srj. 
 
130 On Enthusiasm. Chap. II. 
 
 mind, or being renewed to repentance by the alTift- 
 ance of the holy Spirit §. 
 
 With good reafon we date the commencement of 
 
 our new hirth from our hapifm ; when we were 
 
 entred into the covenant of the gofpel, and became 
 
 partakers of its blefled privileges and the afTift- 
 
 ances there promifed. — When the fpiritual life in 
 
 perfons already baptifed is decayed by wilful fin, 
 
 they want to be reformed rather than regenerated ; fo 
 
 that they muft be put in mind of the neceffity of 
 
 repentance and amendment j of " abhorring that 
 
 which is evily and cleaving to that which is good ; 
 
 dying to Jin and living unto righteoufnefs ; putting on 
 
 the new man ; and begging that God would blot out 
 
 their iniquities, and renew a right Spirit within them ; '* 
 
 this, and the Hke, is all that can be properly meant 
 
 by the regeneration preached up by fome of late : — 
 
 Now as the minifters of the eftablilhed church in 
 
 particular, are careful to give all thofe necelTary 
 
 directions to the people (though, for the reafons 
 
 above-mentioned, they do not make ufe of the 
 
 word regeneration in fuch cafes) it is highly wrong 
 
 to accufe them (as fome do) " of negleding to 
 
 preach a neceffary chrijiian do^rine, or denying any 
 
 kind of regeneration, but what is received in bap- 
 
 tifm ; or fuppofing that as fufEcient for all the pur- 
 
 pofes of a chriilian." — If perfons are agreed about 
 
 the fubftance of the dodtrine, and only differ in the 
 
 terms or manner of expreflion ; it is not worth the 
 
 while to difpute about words ; or whether there is a 
 
 regeneration difiinEt from baptifm. — We find in the 
 
 gofpel, that the reftoring perfons, even fallen away 
 
 from their holy profefilon or chriftian faith, is not 
 
 called regenerating them, but the renewing them by 
 
 repentance, Heb. vi. 6. 
 
 Thus 
 
 § Ikb. vi. 6. E^h, iv. 23. Rom. xii. 2. Tit. iii. 5. 
 
viiiap. il. 0;z E N T H U S I A S M. 131 
 
 Thus we fee the reafon for diflinguifhing between 
 regeneration and renovation ; though we can be but 
 born once, yet our Hfe ftands in need of conftant 
 fupport; and in our church we beg of God, " that 
 when we have been regenerated^ and made God's 
 children by adoption and grace, we may yet after- 
 wards be d2i\\y renewed by his Spirit*; in which 
 neceffary work God and man jointly concur-, and 
 we are early taught in our catechifm to call upon 
 God by diligent prayer tor his fpecial grace ^ with- 
 out which we are not able to do thofe things which 
 he has commanded. 
 
 To preach up regeneration, or direct baptifed 
 perfons to wait for the new birth (though done with 
 a pious intention) feems, however, not to be a 
 very proper way of fpeaking, and may tend in 
 fome meafure to perplex the minds of feveral, and 
 perhaps make them flight their baptifm as an infti- 
 tution of little power or fignificancy. 
 
 As to the accounts of thofe wonderful and fud- 
 den converjions, or miraculous changes faid to be 
 wrought of late amongft the Methodijis and others, 
 we may refufe paying any great regard to the ac- 
 counts, without juflly incurring the cenfure of z/;?- 
 reafonahle doubting, or being blamed for not looking 
 on them as a revival of what was at the beginnings 
 — Nor are we to dired: perfons to judge of their 
 new birth ^ eleBion, or ajfurance of falvation, barely 
 from fome raptures, warm affedlions, or fudden 
 tranfports of devotion, which they may have felc 
 at fome particular times \ or to expedt fome kind 
 of private revelations to alTure them of their con- 
 verfton and certainty of their falvation ; to judge by 
 fuch marks are uncertain and dangerous, as they 
 may be grounded on an unfound or enthufiaftic 
 imagination ; nay the great adverfary of our fouls 
 
 K 2 may 
 
 * Coll. for ChriJlmaS'Day, 
 
132 0/2 Enthusiasm. Chap. li, 
 
 may in fome cafes be bufy in infufing illufions and 
 falfe joys into the mind, to make perfons think 
 that they are fecure and out of danger when they 
 by no means are. A virtuous habit or religious 
 difpofition of mind, founded on ferious refledtion 
 and fober judgment, with a conflant endeavour to 
 obey all God's commandments, is the beft proof 
 that we are God's favourite fervants ; and will 
 afford the moft fettled peace and lading comfort ; 
 though it may not perhaps be attended with fuch 
 extraordinary raptures as fome perfons boail of, 
 and which may often be in a great meafure confti- 
 tutional, or owing to a quick flow of animal fpirits 
 independent of the will. Nor are perfons to con- 
 clude that they are in a ftate of reprobation, or ab- 
 Iblutely caft out of God's favour, by reafon of fome 
 melancholy fears ; or, through want of fpiritual 
 joy, imagine that God has quite withdrawn the 
 
 light of his countenance, or utterly /<?r/^^«?;z them 
 
 Whiljt the corruptible body prejfeth down the foul, and 
 the earthly tabernacle weigheth down the mind, Wifd. 
 ix. 15. Some perfons, though truly good and reli- 
 gious, muft expefl to be affedled with this natural 
 infirmity and afHidion ; and not look for fulnefs of 
 joy till this corruptible hath put on incorruption. — 
 As fome perfons are diffident about the indwellings 
 or alTiltance of the Spirit, and others too confident 
 and prefuming in this cafe; and as the holy Ghoft, 
 who is invifible in his own nature, does not now 
 manifeft his prefence to the world by wonders and 
 miracles, as he did when the gofpel was firft 
 preached •, the beft proof we can have of his pre-- 
 fence, or dwelling in us, is from his operations, or 
 the etfedis brought about by his affiftance ; and as 
 this is a matter of great importance to be well 
 afTured about, the fcripture has given us feveral 
 evident marks to judge by -, fo that we may know 
 
 whether 
 
Chap. ir. 0;2 E N T H u s I A s m. 133 
 
 whether we are led by the Spirit, or a contrary prin- 
 ciple, as eafily as we know a tree by its, fruits 
 
 •' The fruit of the Spirit is evident /;/ all goodnefs^ 
 righteoufnefs and truth ; love, joy, peace, long-fuffer- 
 ing, gentlenefs, faith, meeknefs, temperance.'* The 
 oppofite works of the flefli are manifeft, which are 
 thefe, " Adultery, fornication, uncJeannefs, lafcivi- 
 oufnefs, idolatry, hatred, 'variance, emulations, wrath., 
 flrife, feditions, herefies, envyings, murders, drunken- 
 nefs, revellings, andfucb like^.*' The furefl way then 
 to judge of our fpiritual condition is to apply to 
 holy fcripture, and our own confcience, and to 
 examine how our lives and adlions agree with the 
 diredions given in God's word -, and if our hearts 
 condemn us not in this inquiry, when fincerely made, 
 then have we confidence towards God, i John iii. 21. 
 or good grounds to think that we are in a flate of 
 grace or acceptance with him. — And when we fee 
 perfons afling contrary to any of the exprefs duties 
 laid down in fcripture, we may conclude that they 
 are not led by the Spirit, whatever their pretences 
 may be. 
 
 Neither mufl: converjion be accounted only as the 
 work of a moment, or to come all at once j it is for 
 the moft part brought about gradually; and it mull 
 be a work of time to make our calling and ele5fion 
 fure. — We are exhorted to grow in grace, to give 
 all diligence, to add one virtue to another -, and go on 
 by degrees to perfection — And the perfons who ex- 
 pe6t an inftantaneous converfion, or by an extraor- 
 dinary compulfion to be forced at once from vice 
 10 virtue, from a wicked life to a good one ; often 
 negled; the proper and appointed means of falva- 
 tion. — And we have no authority from fcripture to 
 fay, that God, by the irrefiflihle power of his grace, 
 makes perfons good, as it were, by violence ; or 
 K 3 faves 
 
 * Cal. V, ig, i^c. Eph. V. 9. 
 
^ 
 
 134 Ow Enthusiasm. Chap. II. 
 
 faves them without any proper defires or endea- 
 vours of their own. Such notions feeni to over- 
 throw human hberty, take away in a manner the 
 foundation of rehgion, and we fcarce are account- 
 able creatures, or capable of rewards and punifh- 
 
 ments As we are rational creatures, able to dif- 
 
 tinguilh between the good and evilfet before us, and 
 accountable for our own adlions, it cannot well be 
 fuppofed that the Spirit of God fhould ad upon us 
 in that irrefiftible manner, as that we (hould make 
 no ufe of our own underftanding ; or that our own 
 care and diligence after virtue fhould be needlefs. 
 If this was the cafe, why are we fo often in fcripture 
 ^v exhorted, intreated and commanded, to repeni or 
 be converted -, encouraged to our duty by the pro- 
 mife of eternal rewards, and deterred from fin by 
 eternal punilhments ? — And to fay that God works 
 in us in fuch a manner as to make our own befl en- 
 deavours needlefs, is to fay, that we may be idlcy 
 though God commands us to be adive and dili- 
 gent -, or to efteem his commands and exhortations 
 as unneceffary injundions and unmeaning /?r;;?j of 
 
 fpeech No man, fays our Saviour, can come to me 
 
 except my Father draw him, John vi. 44. but not by 
 irrefiftible force; God draws him by his preventing 
 and affi ft ing grace; and it is the bufinefs of man 
 diligently to attend to and embrace this offer, to 
 hear and learn of the Father, in order to come to 
 Chrifi, as is exprefied in the next verfe ; — otherwife 
 he will mifcarry in the great bufinefs of his falva- 
 tion, frujlrate the grace of God, Gal, ii. 21. and do 
 defpite to the Spirit of Grace, Heb. x, 29. which 
 Ihews his power of refifting the divine favour. 
 
 Our Saviour mentions feveral who prevented 
 iheir converfion by their own obftinacy, Matt. xiii. 
 
 3 5 .And it would be eafy to prove, from feveral 
 
 paflages in fcripturej that the holy Spirit does not 
 
 work 
 
Chap. II. 0« Enthusiasm. 13^ 
 
 work conz'erfion irrejijlihy ; and that perfons may fall 
 from grace after converfion *. 
 
 This notion of an injlantaneous converfion was 
 maintained formerly by fome fedlaries amongft us ; 
 and before they would admit any other into their 
 communion, they were to give a particular account 
 when and how they were converted -., where ^ and by 
 what means the work of grace was wrought in 
 them ; and whether they ever/*?// the Spirit of God 
 operate fo ftrongly upon their wills and affedtions, 
 as not to be able to refift the power of it f . — This 
 dodrine feems to be renewed of late, and much in- 
 filled upon by fome, who pretend that they cer- 
 tainly know and/(?^/ thofe alTurances, can tell the 
 particular time and place of receiving them, which 
 they look upon as fo manyy^^/j of the fpirit ; and 
 that there are many, whofe falvation is written in 
 their hearts^ as it were with a fun-beam ; that the 
 being born of God is an injlantaneous work, done at 
 once and in a moment, as lightning ; and that from 
 that inftant they are enabled to be more than con- 
 querors over thofe corruptions which before they 
 were Haves to. — They will tell you the very day 
 and hour when they had ajfurances given them, that 
 the lamb of God had taken away their fm, and the 
 like ; — and others, we find, want to hear Chriji 
 fpeak to them, that they may be fenfible in that very 
 hour that it is he that fpeaketh. — Now all this, and 
 more to the fame purpofe, was as firmly believed, 
 or pretended to, by {tVQ.xd\popifh enthufiafts of old ; 
 K 4 who 
 
 * See this point fully confidered in Dr Clagget\ Treattfe of the 
 Operations of the Holy Spirit, publifhed by Dx Stehbing, chap. 8, 
 9, ^c. — See alfo a Book called The Exaynination ofTiienus, 
 printed ^or Rcy/lon, 1658, where the Five Articles controverted 
 between the Remonjlrants and Cahinijis are fully examined by 
 Scripture Authority, p. 98, 123, feV. 
 
 f See Cor.tinuaiion of Friendly Debate, p. 226. '— ExamtJiation 
 cfTiUnui, &c. p. 2, 14. 
 
136 0« En THU ST AS M. Chap. II. 
 
 who, we are told, were made holy in a moment ; re- 
 ceived by a fudden light faith and compleat per- 
 feftion of divine fatiCtity, were inftantly deUvered 
 from the fins they were incUned to before : — Some 
 are faid to be ajfured of their fahation^ before the 
 image of the Virgin Mary^ by an internal voice filling 
 them with fo much joy, that they could fcarce 
 contain themfelves -, and that they were called with 
 fo clear and loud a voice, that they could not refill 
 ;the call ; in which ravifhment of fenfe or extafy 
 they were out of themfehes and tranfported to God. 
 —Many other accounts we have to the fame pur- 
 pofe *. 
 
 Now as I fancy that tbofe amongfl: us, who pre- 
 tend to fuch extraordinary calls and afTurances, 
 will look upon the papijis in thefe cafes as under 
 the power of delufion ; this fhould teach them to 
 be in fome fear for themfelves, and cautious by 
 feeing the dangerous miftakes others have fallen 
 into. 
 
 We have indeed fome accounts in the gofpel of 
 conijerfions wrought in a fudden and miraculous 
 manner, as was the cafe of St Faid in particular ; 
 and in the primitive times we read of fome hea- 
 thens being made converts or believers by vifions, 
 or fome divine impulfes, whereby the Spirit of 
 God gave a fudden turn to the mind ; — and in thofe 
 times of perfecution, and when the prejudices of 
 the pagans run high againft the gofpel, fuch extra- 
 ordinary kind of admonitions became more necef" 
 fary •, and there is reafon to believe the accounts §. 
 But there is by no means the fame reafon to expeft 
 fuch extraordinary alfiftance where chriitianity v^ 
 
 the 
 
 * See Enthufia/m of Methodius, &c. Vol. I. p. 41 . ^V, Vol. III. 
 
 p. 357. ^^• 
 
 I See Mr Jortins Remaris on Eccl, Hift. Vol. II. p. 24l.-=. 
 from Origen and Eufebius. " 
 
iChap. II. 0« E N T H U S I A S M. 137 
 
 the efiahlijhed religion •, or in the peaceable times of 
 the church. — And though God may, upon fome 
 occafions, work fo powerfully upon the mind of 
 fome perfons, as to give a check to their wicked 
 courfes, and bring them at once to a due fenfe of 
 their duty ; yet this is not the common way of pro- 
 ceeding in the work of our falvation ; nor are fucf; 
 inftances general rules for us to go by. Where 
 perfons, I fay, are trained up from their youth in 
 the belief of the chriftian religion, they are quite 
 in a different ftate from thofe Jews and Gentiles, 
 who were dead in trefpaifes and fins, and perhaps 
 blafphemed the name of Chrift, and were brought 
 up with ftrong prejudices againft the gofpel; — 
 they have no need now of thofe extraordinary calls 
 wanted formerly, or at leaft they have no reafon 
 to expeft them •, if they have abufed the blefling 
 offered them fo far as to have loft all fenfe of reli- 
 gion. 
 
 The day of grace, now like the natural day, may 
 be confidered as breaking upon the foul in a ferene 
 and gi->ntle manner -, — and we are to make ufe of 
 the feveral helps afforded us ; as reading the holy 
 fcripture ; attending to public inftru(5i;ion ; thefe, 
 and the like means (through the divine affiftance) 
 will be fufEcient to lead perfons into the way of 
 eternal happinefs, unlefs by their own fault they 
 wilfully negled: the opportunity offered. 
 
 We muft not expe6t to be taken as it were'by 
 'violence into the kingdom of heaven ; but rather con- 
 fider that the kingdom of God is to fuffer a kind of 
 violence from us ; and that we are to take it by force^ 
 Matt. xi. 12. or ufe our utmoft endeavours to at- 
 tain eternal happinefs. 
 
 As to that abfolute affurance of falvation, which 
 fome pretend to, we may obferve, that it feems 
 to be a fufficienc motive and encouragement to a 
 
 'holy 
 
138 0« E N T H u s I AS M. Chap. If. 
 
 holy life ; and as much as the gofpel requires at our 
 hand ; if we are fully ajfured in general, that Jefiis 
 Chriji is the Saviour of the world, and that all faith- 
 ful and obedient chriflians fhall be partakers of eternal 
 happinefs through him \ and one might wifli that all, 
 ivho profefs themfelves chriftians, were fully per- 
 fuaded of the certainty of this important truth — 
 But when perfons affirm, that they are abfolutely 
 fare of their own falvation in particular, and look 
 on others, who fall fhort of their confidence, as in 
 a dangerous way -, — this is a mark oi^fpiritual pride; 
 a periuaiion rather proceeding from the fpirit of 
 delufion than the infallible Spirit of God. — Perfons 
 of very different opinions and perfuafions, have 
 not only proclaimed their own inward comfort and 
 peace of mind, which they ufe as an argument that 
 they are in a right way -, but from hence fome pre- 
 tend alfo to z full ajjurance of their own falvation. 
 How Ihall we reconcile thefe things together, or 
 know which of them are in the right ? Unlefs it 
 could be proved, that if perfons have an affurance 
 •within themfelves of falvation, they cannotxcail of 
 attaining it ; but it certainly behoves them to take 
 care that they do not miftake groundlefs prefump- 
 tion for full affurance. And thofe chriftians who 
 o;o upon hope, built upon their beft endeavours to 
 'adorn the do£lrine of Cod their faviour in all things^ 
 are as near, or nearer heaven, than fuch as are con- 
 jidcnt about their falvation, and blame others for 
 only hoping that they fliall be faved. There are 
 indeed degrees of hope, and fome of them come 
 near to an abfolute certainty ; if by affurance they 
 mean only this fulleft kind of hope, we then dif- 
 pute chiefly about words ; — as faithful chriftians 
 may have a good affurance of their falvation, with- 
 out declaring that they are fo infalliby certain that 
 they cannot fail of lU-^Iiope, we muft obferve, is 
 2 a nC" 
 
Chap. II. On Enthusiasm. 13^ 
 
 a neceflary chriftian principle, by which we are di- 
 redted and comforted in our prefent ftate j we are 
 reprefented at prefent as hegotien to a lively hope 
 through Chrijl — to an inheritance incorruptible^ re- 
 ferred in heaven — as faved by hope — abounding and 
 rejoicing in hope — as living in hope of eternal life^ 
 and the like *. 
 
 The gofpei itfelf is defcribed as a better hope, Heb. 
 ii. 19 — Now (or in this prefent (late) abideth faith 
 and hope, i Cor. xiii. 13. both which are indeed to 
 end hereafter in certainty and full enjoyment. All 
 good and faithful chriftian s, I fay, may have a 
 well-grounded hope and comfortable expectation of 
 eternal life ; but it does not feem agreeable to the na- 
 ture of chriftian humility, or the prefent ftate of hu- 
 man infirmity, to declare, that we have behaved our- 
 selves fo that we are ablblutely fure of eternal life. 
 — We are rather to work out our falvation with fear 
 and trembling, Phil. ii. 12. This, an4 the like paf- 
 fages in fcripture, cannot well be reconciled with 
 the notion of making abfolute affurance a neceflary 
 condition of our y^/'u^/Zfyw. We are then to make 
 proper ufe of the grace given us, and defire an in- 
 creafe of it, that we may be enabled to make our 
 calling and election fure ; confidering that perfons by 
 their own ill behaviour may have their jiames blot- 
 ted out of the book of life. Rev. iii. 5. This life is 
 not the proper time of having an infallible aflurance 
 what fentence the great Judge will pronounce in 
 particular cafes, as we are at prefent in a ftate of 
 trial only. 
 
 St fohn fays, Jf our hearts condemn us not, then 
 
 have we confidence towards God, i John iii. 21 by 
 
 which is not to be underftood an abfolute certainty, 
 but only a good degree of hope, that we are in a 
 ftate of acceptance with God.— As this confidence 
 
 depends 
 
 * See 1 Pet. i. 3. Rom. viii, 2^, Rom, v, 2, 15, 13, Tit. i. 2. 
 
140 On Enthusiasm. Chap, II. 
 
 depends on the impartial examination we make of 
 OLirfelves ; we do not go therefore on an infallible 
 certainty, as we may be miftakeriin the judgment 
 we make of our own condud ; and the degree of 
 ajfurance arifes in proportion to the evidence we 
 have of having kept the commandments of God, 
 and preferved a confcience void of offence. 
 
 It is then a very rafh declaration to pronounce 
 thofe as damned already, who only fay they hope to 
 he faved, but do not pretend to an abfolute affurance 
 of it ; which fentence has been a6lualJy pronounced 
 by fome chief leaders am.ongil x.\\tMethodiJls, and has 
 been the occafion of great doubts and fears, terri- 
 fying fome fo much, that they Could not recover 
 their right miiid again for a long time *. 
 
 The gofpel no where teaches us that this abfo- 
 lute affurance is to be one of the conditions of our 
 falvation, or a neceffary motive or means of com- 
 fort for the due performance of our duty. Nay 
 fuch an affuratKe might tend to make fomie rather 
 carelefs than dihgent in ilieir obedience ; — and the 
 joy founded on the affurance of eternal happinefs, 
 or that we cannot poffibly be deprived of it, is a 
 joy rather proper to thofe who have ftnijljed their 
 coiirfe, and are going to receive the crown of right e^ 
 mfnefs at the Lord's hand, — than to thofe who are 
 yet working out their fahation, fr effing towards the 
 mark for the prize of the high calling, — and only 
 going on to perfection \ who are exhorted not to he 
 moved from the hope of the gofpel — to beware left 
 they fall from their own ftedfajinefs — to look to thent' 
 felvcs that they lofe not thofe things they have wrought 
 — not to turn from their right eoufncfs, lefi they die 
 in their fins — and to take heed left they fall, although 
 
 they 
 
 * See The Blpop of Exeter % Letter to Mr J.WrJley, 1752, 
 plainly proving, ivhere and to Tvhof?i, he faid fuch Things.—. 
 And alfo Enthu/ia/m ofMethodiJis, kz. Vol. III. p. 5, ^\. 
 
Chap. II. 0;? En THUSIA3M. 141 
 
 they think that they Jiand firm f. Thefe and the 
 like pafiages do not feem to favour the do6lrine of 
 the abfolute afTurance of falvation in this prefent 
 ftate, which certainly fome pious martyrs indeed, 
 and eminent chriftians might have given to them 
 by revelation on particular occafions ', but it was 
 not to be expefled by all chriftians, as there was 
 no abfolute necefllty for it. 
 
 Thefe notions of irrejijlible grace, abfolute ajfur- 
 ance of falvation, and the like, have been, and are 
 fiill, attended with dangerous miftakes in different 
 extremes. — Hence fome have laid claim to abfolute 
 ■perfection or living without fin, as was the cafe with 
 moft of the enthufiaftic founders of religious or- 
 ders amongft the papifts : Thus their St Francis ia 
 particular is faid " not to have tranfgrefled one jot 
 or tittle of the gofpel ; " and a party fprung from 
 that order affirmed, " that as perfons may in this 
 life attain fo ^xt2iX. perfe^ion as to live*without fin, 
 they are then above ordinances^ they need not fafb 
 and pray as do others ; facraments were to ceafe 
 amongft them, and every one was to be faved by 
 the inward grace of the Spirit, without any ex- 
 ternal adions ; — that fuch as are perfe^ have the 
 fpirit of liberty, and are not fubjed: to any human 
 ordinances of church or ftate j and that they have 
 enough by a light ivith'n to make them happy, and 
 wanted no external light in order thereto*." — How 
 nearly do fome fedtaries amongft us, who fprung 
 up about a century ago, agree with them in feveral 
 
 of their notions § Some enthufiafts alfo of a later 
 
 date, in the church of Florae ^ have affirmed, that 
 
 thofe 
 
 -|- Fh'il. ii. 12. iii. 14. Hib. vi. \, Col. i. 23. 2 Pet. iii. 17. 
 zEp. of y&/'« 8. Ez. xviii. r^. iCor. x. 12. 
 
 * See Bi (hop BtiUhigfieet on the Idolatry ami Fanatldfm of the 
 Church of Ro7nry ch. 4. p. 23S, 256. — Enthufajm of MethoJifls, 
 Sec. Vol. I. p. 47, &c. 
 
 § See S^aic ill the Grafs, fedl. I, 4> l^. 
 
142 On Enthusiasm. Chap. II. 
 
 thofe who are truly horn again pofTefs all the facra- 
 ments in themfelves, and need not feek them elfe- 
 where ; that they are reformed to the Hate of inno- 
 
 eence wherein Adam lived before his fm |I And no 
 
 wonder if we meet with the fame kind of opinions 
 amongft modern enthufiafts — We are informed 
 that fome of the teachers amongft the Methodifts 
 have alTerted, that after they have received the 
 Spirit, they cannot fm §. — Others of them have 
 complained, " that to their furprife they have met 
 with perfons amongft them, who have thrown away 
 their Bibles, declaring, that they were good enough, 
 and defired to be no better ; that they were favedy 
 and ailed nothing, and had no need to read or pray 
 any more! — That others, lifted up with the abun- 
 dance q{ fpiritualyyj^ given as they imagined by 
 God, had fallen into ftrange blafphemies ; — be- 
 came wife far above what was written, — declared, 
 that hitherto they had been taught of man, but 
 now they were taught of God only ; — and that God 
 had told them not to partake of the Lord's Supper 
 any more, fmce they fed upon Chrift continually* !" 
 — Mr Whitefield declares of himfelf, " That it was 
 fuggefted to him by Satan, as an angel of light, that 
 he muft leave o^ public worfjip and his religious 
 friends for Cbriji's fake ; and that for fome time he 
 refolved to do fo, till, by the advice of fome of 
 his friends, he was delivered from the wiles of Sa- 
 tan ■}".'* — And amongft the popifh enthufiafts we 
 are told, that a young woman being ajjured of fal- 
 vation by following the rules of St Francis, the De- 
 vil 
 
 jj As Mrs Bour'igfion declared. See Preface to Snake in the Grafs, 
 ■3LxAEnthufiafm of Methodifts, ScC. Vol. IJI. p. 27 1. 
 
 § Enthufafm of Methodijls andPapifs, Sec. Vol. III. Preface, 
 p. 30. 
 
 * Ibid. Vol. I. p, 46. Vol.11, p. 26, 142. as taken from 
 Mr JFefeys Journals. 
 
 t Ibid. Vol.11, p. 65. 
 
Chap. II. 0;? En T H us I ASM. ^43 
 vil appeared to her in the fhape of that faint, per- 
 fuading her to make fure of heaven, by initantly 
 hanging herfelf J which fhe accordingly did Ac- 
 counts of this nature even forced a famous enthu- 
 liaft of that church to obferve, that tht pre/umptioft 
 of ajfurance is the Devirs device, deluding people 
 by fenfible confolations, and bringing them to the 
 utmoft peril \\. 
 
 Others there are, who from the imagined affur- 
 ance they have of their eledion and falvation, and 
 that they cannot fail of attaining everlafting happi- 
 nefs, become the more carelefs in feveral neceflary 
 duties of religion -, as their fms C2Lnnox. finally endan- 
 ger their falvation. — One would think, indeed, 
 that no chriftians could entertain fuch dangerous 
 opinions ; yet it has been done formerly, and may 
 be fo again ; and corrupt nature will plead ftrongly 
 in behalf of fuch dodlrines. 
 
 We read of fome popilh enthufiafts of old, who 
 looked upon it as an argument of a ftate of imper- 
 feftion to live in the ftrid: exercife of moral virtues 5 
 fancying that they were above them ; accounting 
 all adtions indifferent which were defigned to fa- 
 tisfy natural inclinations •, and fo we find they be- 
 came guilty of very grofs fins, which they looked 
 upon as nothing * Some others, who have with- 
 drawn themfelves from the church of Rome, have 
 been alfo reprefented as carelefs about feveral re- 
 ligious duties, from the pretended certainty of 
 their election ; and no wonder it fliould be fo, for 
 as when they are once certain they are ever certain j 
 therefore, if they fall into any kind of wickednefsj, 
 they will look upon themfelves as in no danger, 
 nor ftand in awe of future punifhment ; which is 
 
 one 
 
 P Ibid. Vol. \J, p, 26. Vol. IIT. p. g. 
 
 * See Pifhop Stiningjleet on the Fanatic'fm of the Cb.irch cf 
 Fme, chap. 4. p. 238, 256. 
 
144 On Enthusias m. Chap. 11, 
 
 one great prefervative againfl: fin. Some of this 
 opinion were charged formerly with declaring, that 
 their fins differ from fins of the fame kind in the 
 reprobate j and that their fins are but fatherly chaf- 
 tifements, though in the wicked they may have 
 the nature of punifhment; — that as all things work 
 together for good to them that loveGod, Rom. viii. 28. 
 fo do x.\\t\rjins alfo ; — and that they cannot die in 
 them without repentance ; but if they fhould be 
 fuddenly cut off before repentance, yet would they 
 be pardoned at the inftant of death, and fo faved ; 
 as God knew they would have repented, if they 
 had more time ; or that they were virtually peni- 
 tents, and would have become fo aftually i" Such 
 
 do6lrine as this is very dangerous to thofe who rely 
 upon it, and may betray unwary fouls into eternal 
 mifery. 
 
 Amongft our modern enthufiafts we are inform- 
 ed, that fome of their teachers haveaffcrted, " that 
 after perfons have received the Spirit, if they com- 
 mit any fin, it is only an error in fuch, and let 
 them do whatfoever they pleafe after their adop- 
 tion, however finful the ad is, they are fure to he 
 faved notwithftanding ||." — We may the fooner 
 give credit to fuch accounts, becaufe this has hap- 
 pened before amongft former enthufiafts ; or the 
 perfons who have agreed with them in fome of their 
 particular opinions. 
 
 Thedodrine of^/zV///??/, we find, was attended 
 with very dangerous and wicked confequences j — . 
 fome of the teachers of it infinuated to their dif- 
 ciples, " that the faints had different ways of at- 
 taining the kingdom of heaven than thofe ufually 
 
 pra<5lifed ; 
 
 f ^tt An Apoloay for Tlk)iui a?y.:ijl Mr Baxter, 1 659, p. 47, 
 381, 416, 491, 6fc. — ScttiM'o Niihols'% Def. EclI. Arig. Part L 
 .cap. 4, 5. 
 
 II Euthufiafm of MeihoSj\i,NQ\,\\\. Preface, p. 30. 
 
Chap. 11. 0;2 E N T H u s I AS m. 14^ 
 
 praclifed ; and that the greatell pitch o^ fpintanl 
 ^erftSl'ion confifted in deHvering theml'dves up to a 
 
 filent obedience to the workings of the Spirit That 
 
 prayer and other outward adtions were things quite 
 indifferent, after they had attained this Jpiritual 
 union ; and that they were arrived at a Hate in which 
 they could do no evil — And many were deluded 
 into this falfe fecurity, and had their minds filled 
 with enthufiallic n^^rions deftrudive of moral vir- 
 itie *. 
 
 Methodifm is a good defign, fo far as it tends to 
 reform the lives ot mankind, and induces them to 
 live foberly^ righteoujly and godly \ when it is alio 
 conducted by thofe ways and means which God has 
 plainly declared in holy fcripture, and confults 
 peace and order in the church of Chriji, and due 
 obedience to proper authority j -^the perfons who 
 have lately appropriated this title to themfelvcs 
 feem wanting in thefe laft particulars, whatever they 
 may be in others. — And it may be queftioned whe- 
 ther^ by the progrefs of Methodifm^ there be much 
 improvement in true praftical chrijlianity -^ nor are 
 x.\\^ fruits of the fpirit fo vifible amongft them as 
 they would have others imagine. . Though, in fome 
 of their enthufiallic raptures, they may think them- 
 felvcs as it were in heaven, and far above the rank 
 of common chriftians-, yet upon inquiry they may 
 perhaps be found no better than many of thole 
 whom they dcfpife. New converts, and thofe efpe- 
 cially amongft them, who have been affetfled in fo 
 uncommon a manner as was before-mentioned (if 
 they confider this as the work of God) will fhew at 
 firll a great zeal for religion ; but it may be doubted 
 whether or no it be according to knowledge, or 
 the rules of God's word — And their own teachers 
 
 ^ declare, 
 
 * See the Cafe of Mrs Cadiere and Father G/'/w-.V, as brouc-bs 
 before the Parlianicnt of .^;.v, in 1728. 
 
146 On Enthusiasm. Chap. II, 
 
 declare, " That there are feveral amongft them, 
 whofe warm emotions of mind often proceed from 
 the ftate and difpofition of body, the tempera- 
 ment of the blood and animal fpirits ; that young 
 converts are apt to afcribe to the operations of the 
 holy Ghoft what is owing to the mechanifm of the 
 body ] and that the hafty, carelefs and unguarded, 
 are moft in danger of being carried away with 
 falfe joys and imaginary tranfports -f." 
 
 Thus may they be feducea to popery, or per- 
 fuaded to embrace the tenets of the moft miftaken 
 heretics^ juft as thofe are inclined who have the 
 power over them ; and though they may fall into- 
 better hands, yet have we reafon to queftion, whe- 
 ther their religious afFedions will be of any lafting 
 continuance, or lead them into a true fettled way 
 of godlinefs. — The Moravians, who were once 
 reckoned by the Meihodijls as the bsjl of men, are 
 now, we find, become hateful to them ; and blamed 
 for their guile^ hypocrify, profanation of God's ordi- 
 nances, and the like |[. — And fome of their congre- 
 gations are charged with feveral fuperftitious prac- 
 tices agreeing with popery ; as having in their pub- 
 lic places of worfhip " various kinds of pidures, 
 tables covered with artificial flowers, altars fur- 
 rounded with wax-tapers, on which ftood crolTes 
 compofed of, or furrounded with, real or mock 
 diamonds ; organs, illuminated with feveral heights 
 of wax-tapers, tied with red ribbons, and the like *. 
 — In the church of Rome we are affured, that they 
 have lamps and tapers conflantly burning before 
 fome of their favourite images, placed on (lately 
 
 altars, 
 
 f Frthufffjh of Metbc^ifls, kc. Vol. II. p. 106. 
 II .\3 Mr irf/Ity defcribcs them. See Endnifmfm of Methodijls, 
 ^.c. Vol. III.>;-./.^f^ p. 9. 
 
 * See yixlVhltf.clui, Expcfulatoyy Letter to Count Zinzendurfy 
 
Chap. IL 0« Enthusiasm. 147 
 
 altars, before which they folemnly bow themfelves 
 as foon as they enter into the church ^ and, if you 
 are well difpofed, they fay, " a holy fear and 
 trembling feizes you, as when Jacob law heaven 
 opened, and faid, How dreadful is this place § ?" — 
 Their public places of worfliip are alio let off with 
 the moft pompous ornaments and gaudy pageantry} 
 which many weak minds are apt to look upon as 
 the beauty of hoUnefs^ an emblem of heaven, and a 
 iure way to it ; and by fuch like artifices unwary 
 
 profelytes are often drawn in and detained That 
 
 there ought to be a proper decency and comelinefs 
 obferved in the houfe of God, and in his worfhip, 
 is evident both from reafon and fcripture, as this 
 may be a help to devotion. — But that fuperfluity 
 of outward fhew and pomp in the church of Rome , 
 muft tend to diffipate and difturb the thoughts, 
 and be a hindrance to fpiritual devotion and rational 
 piety ; which is the great end of public worfhip. 
 
 But to return. — The Methodijls themfelves com- 
 plain " of great diforders, irregularities, and fall- 
 ing away amongfl them. — That in many the feed has 
 withered away — fcarce one in ten retained his firfl 
 love — That many are wholly unfettled, and loft in 
 vain reafonings and doubtful difputations, and not 
 hke to come to any true foundation ; have dif- 
 puted away their faith and love — That great num- 
 bers had left their focieties, and amongft thofe v/ho 
 remained, the hearts of feveral were eftranged. — 
 They own that there are amongft them fmners of^ 
 every kind — that there was a change in feveral, 
 but it was but for afeafon. — That they fay and do 
 not — that fome were fallen after their alTurance 
 that the Lamb of God had taken away their fins, 
 — Nay, that feveral had turned to a new gofpei, 
 embracing afalfe unfcripturaly?/7/«^, ceafingfrom 
 L 2 outward 
 
 § See Dr Brezint^s Neiv Ways ofSahatUti, &c, p. 348. 
 
1^8 0« En T H u s I ASM. Chap. II. 
 
 outward works and means of grace •, fuch as prayer, 
 facraments, reading the holy fcriptures, as think- 
 ino- they were good enough without them*." — 
 Thus, we find, it was the opinion alfo of feme 
 heretics of old, that when by prayer they had dri- 
 ven away the evil Spirit^ which every one, they 
 faid, brought into the world with them ; and the 
 good Spirit had taken pofTefTion of their foul, by 
 fenfibie marks of his prefence, that then there was 
 no occafion for facraments or preaching the word ; 
 and that the pcrlbns thus made perfect had extra- 
 ordinary gifts beftowcd on them, as prophecy, and 
 the like i". 
 
 By the accounts here given we fee then, that the 
 perfons we are fpeaking of have made no great im- 
 provement in true godiinefs -, that many of them 
 are like x.\\t fig-tree^ upon which nothing could be 
 ^ovmdi hut (eaves cnl)\ Matt. xxi. 19. that their llof- 
 Jom is gone up as daft, Ifa. v. 24. and they bring no 
 fruit to perfection. 
 
 And we have reafon for calling in queftion fhofe 
 informations which aflure us how much the power of 
 godiinefs isincreafed amongft them ; and that after 
 experiencing thofc horrors ot foul, they have walked 
 fuitably to the gofpel of Chrijl. — That the flavery of 
 fin, and depth of forrow and defpair, have changed 
 into a love for holinefs, great joy and comfort ; — 
 that fuppofmg there is any thing above the common 
 powers of nature (in this myftcrious part of Method- 
 ifm) let every wife man judge of what kind that 
 power muft be, by which a finner is turned from 
 darkncfs to light, from the power of Satan to God 1|. 
 
 That 
 
 * Enthuftafnt of Method'p, &c. Vol. II. p. 63, 140, d5V. 
 where this, and much more to the iame purpole, is collcded 
 from Mr //'cAv's Journals. 
 
 f V^id. Thcocior. Hift. Eccl. 1. 4. cap. 1 1 . de Hxr. Mefiilianj. 
 
 |[ See Mr Perrotiera Third Letter to the Author of 'The Buthw 
 fiuj'm of Mhtkodifis and Fupijls compared, p. 16, 19. 
 
Chap. ir. 0/2 E N T H u s I A s M. 149 
 
 That fome perfons amongft the Methodifls, who 
 were before carelefs livers, may have turned Ironi 
 their evil ways, no body denies, — But they have 
 little more to boail of in thefe refpeds than other 
 denominations of chriftians — And feveral of thofe, 
 whom they looked upon as true converts, have (as 
 we find) fallen away from their feeming good le- 
 ginnings. 
 
 We are alfo informed by their own writers, " that 
 a general temptation prevailed amongft them of 
 leaving Osgood works in order to increafe their faith ; 
 and to cry out, no works I no law! no commandment-e ! 
 And that feveral of the Moravian Methodifls in par- 
 ticular were for trampling down morality^ teaclnn<j- 
 juftification by faith alone, not only to the exclufion, 
 but condemnation, of good works * V^ — This is re- 
 newing the Solifidian and Antinomian notions, which 
 prevailed here about a century ago (when enthu- 
 fiafm triumphed amongft us) and were'accounted 
 the only fpiritual do6irine ; when a hivt faith was 
 preached up as the whole of religion, and one of 
 the firft things perfons were taught was renouncino- 
 their own righteoufnefs without limitation ; and mo- 
 rality was defpifed, by the elevated enthufiafta, as 
 a dull and low thing -f. — As this is a vei;y danger- 
 ous error, and what many have been, inclined to, 
 and as it deftroys one great defign of the chriftian 
 religion, it will not be ^mifs. to confider this point 
 more fully. 
 
 There are many who feem to have a mind to 
 get to heaven by an cafier way than that of obedi- 
 ence ♦, for which reafon they cry u^ faith, and run 
 down works ; and fome may be led into this ^rror, 
 L 3 by 
 
 * See Enthujtafm of Methodijls, &r. Vol, II. p, 142, 14-. — 
 A\(o Mr StinJlrasPaJloral Letter, p. 21, 35. and the loilov. ii.g 
 jfj^fTfiiix from Mr Rifnhcs. 
 
 \ See Mr G/an^'iPs Seve.ith Efiay about A»tifapati(al R:':g '. «, 
 
ICO 0« E N T H u s I A s M. Chap. II. 
 
 by not making a proper diftinftion between the 
 flavery of the works of the law, and the good works 
 of the f^ofpel, where the fervice is perfe5t freedom ; 
 
 , not confidering that obedience is one neceffary 
 
 part of the chriflian faith, or covenant of grace, in 
 niuhich we are created in Jefus Chrifi to good works^ 
 Eph. ii. lo. Faith, in order to make \x. perfect. 
 Jam. ii. 22. or fuch as may be relied on with afTur- 
 ance, muft be confidered as a means to fome far- 
 ther attainment, or produce holinefs of life, an obe- 
 dience to the will of God, which was the great in- 
 tention of our Saviour's appearance in the world |l. 
 
 By this means our/^i/^ becomes vifible and fruit- 
 ful •, for if while we feek to he jufiified by faith in 
 Chrifi, we ourfehes are found /inner s. Gal. ii. 17. or 
 live in wilful difobedience to any of God's com- 
 jnandments, om faith cannot fave us. Jam. ii, J4. 
 as one great end of it was to inforce the pra6lice of 
 moral duties. — We muft therefore carefully re- 
 member the duties belonging to a true faith, as 
 well as the promifes annexed to it — And if there 
 can polTibly be any miftake in affirming that obe- 
 dience muft neceffarily be joined to faith, in order 
 to fecure our falvation, we need not doubt but that 
 it is a very pardonable error, as it feems to be a 
 duty fo evidently pointed out in the gofpel ; and 
 ^s it is done with a pious intention to promote the 
 glory of God and real good of man — When St Paul 
 fays, Whofoever floall call on the name of the Lord 
 fhall be faved, Rom. x. 13 — More than a bare out- 
 ward confeffion was here meant ; — and we muft ex- 
 plain the Apoftle's meaning by the whole tenor of 
 ^he gofpel, and the exprefs declaration of our Sa- 
 viour-, namely. Not every one that faith unto me. 
 Lord, Lord, fhall enter -into the kingdom of heaven ; 
 f)ut he that doth the will of my Father zvhich is in'hea- 
 
 ven, 
 
 \\ 2 Qr. V. 15. Tif. ii. 14, I Jo/:n iii. 8. 
 
Chap. II. 0» E N T H u 8 1 A s M. 151 
 
 'ven. Matt. vii. 21.- — So alfo, when we read offal- 
 vation promifed to perfons upon tl^ir faiih and 
 baptifm, Afts xvi. 30, 33 — Such inftances are nor 
 to be fo underftood as to lefTen in the leaft the ne- 
 cefTity of obedience to any of God's laws ; a duty 
 fo fully infilled upon m many other parts of the 
 New ieftament. — We cannot indeed in the leaft 
 doubt of the falvation offuch fincere converts or 
 believers in Chrijl, as died immediately after their 
 haptifm., before they could have an opportunity of 
 fhewing their faith by their works Thus the peni- 
 tent thief was, upon his fincere profcfiion only m 
 Chrift, admitted immediately into heaven. — In 
 cafes of this nature, perfons may be faid to htjuf- 
 tijied and faved by fuch a faith, as fome plead for, 
 not including works :-^But in the common cafe of 
 chriftians, though they are admitted by faith and 
 baptifm into a covenant of grace and pardon, or 
 into a juftified ftate (and we find juftification and 
 falvation are joined to baptifm as following from it) 
 Tit. iii. 5, 7. iCor. vi. 11. Yet, unlefs they are 
 careful to perform their part in the covenant, as 
 foon as they have an opportunity, and continue 
 conftant in their chriftian obedience, they can ex- 
 pe6t no advantage from it — Nay tht'ir faith in Chrijt, 
 and knowledge of their Mafter's will, without a 
 fincere endeavour to fulfil it, will only increafe 
 their guilt. — Such an unfruitful faith cannot fave 
 them, ox ^ndWy jujiify them at the day of judg- 
 ment i — and we may obferve, that St James feems 
 to underftand by jujiification the fame thing as ob- 
 taining falvation at the laft day-y to attain which, 
 faith alone will not do exclufive of obedience. Jam. 
 ii. 14, 24. — We are here fpeaking of the cafe of 
 grown perfons^ and not of infants, who may be faid 
 to ht juftified in baptifm, or faved through Chriji^^ 
 without €\l\itt faith or works of their own, both 
 
 L 4 which 
 
152 On Enthusiasm.' Chap. II, 
 
 which become neceflary to their falvation, when 
 they come to years of underftanding. 
 
 If then, according to the terms of the gofpel 
 covenant, obedience is as plainly enjoined as faith, 
 in order to fecure our eternal falvation, or our 
 faith is not afaving one, unlefs we apply ourfelves 
 diligently to pra6lice what we believe ; to what pur- 
 pofe is it to raife difputes about their diftindt of- 
 fices, powers or efficacy ? — And if good ixjorks are 
 only reckoned figns or fruits of jiifttfication •, yet is 
 it neceflary that chriftians fhould abound and be 
 filled with fuch fruits, in order to promote x.\it glory 
 cfGod and attain eternal life, John xv. 8. Rom. ii. 6. 
 Phil, i. ir. — Our bufmefs is therefore to endea- 
 vour to adorn a lively faith by a good praftice, and 
 not to put afunder what God hath firmly joined 
 
 together This account of our duty keeps up an 
 
 evident confiftency or agreement in holy fcripture ; 
 but if we make one part of the gofpel oppofe an- 
 other, it is a fure fign that we miflake the. true 
 meaning and defign of it ; as we evidently do, if 
 we hope to be faved by a bare faith, without having 
 a proper regard to the terms of obedience, which 
 are as plainly required as the other, and by which 
 
 our faith is made perfect, as St James aflures us 
 
 And here we may juft obferve, that there is no dif- 
 agreement between the two Apoftles St Paul and 
 Jameson this point, but their writings may be eafily 
 reconciled *. — St Paul, arguing with the Jews, 
 tells them, that ^t.2,xz jufiifitd by faith inCbrifl, 
 without the z^orks of the law. Gal. ii. \6. — But he 
 does by no means exclude the works of chriflian 
 obedience, as his other writings fully demonftrate; 
 and the fafefl: way rauft h% to explain tlie Apoftle's 
 
 meaning 
 
 * Vid. Bdl. Harmon. A port. &V. — Et E.xa?refi CenfiirfTf ScC 
 where this point is largely treated of.— See alfo Dr li'iUfilainT^ 
 if WW af the Do^rine of JujliJinatioH. 
 
Chap. II. 0;z E N T H u s I A s M. 153 
 
 meaning here by his own writings, and in general 
 to interpret the more obfcure parts of fcripture by 
 iuch as are more plain j which would be the beft 
 way of clearing up feveral difficult pafTagcs, and 
 determining many controverfies in religion.— And 
 in this particular point we are fpeaking about, we 
 muft explain St Paul's words by thofe o(Sz James, 
 as he wrote after St Paul, and very probably with 
 a particular view in this place to remove the errors 
 ot fome chriftians, who miftook St Paul's meaning 
 about the dodlrine oi jujiification or nature of faith. 
 ■ — He plainly informs them, that failh vjithout works 
 
 is dead (or of no value) being alone. Jam. ii. 17 , 
 
 Or that a faving faith cannot be feparated irom 
 chr'ifiian obedience. — And this exprefs declaration 
 ought, I think, to put an end to difputes of this 
 nature, when we find alfo, that this do6lrine ex- 
 actly agrees with what St Paul teaches in other 
 places J as where he tells us, that the wrath of God 
 is revealed againjl all unrighteoufnefs of men, who 
 bold the truth in unrighteoufnefs. — That he will render 
 to every man according to his deeds — eternal life to 
 every one that worketb good, or continues in well doing ; 
 but tribulation and anguifj to every foul of man that 
 doth evil. — That without holinefs no man fhall fee the 
 Lord That our Saviour became the author of eter- 
 nal falvation unto all them that obey him. — That no- 
 thing availeth in Chrift but faith working by love or 
 obedience-, and that the great defign of his giving 
 himfelf for us, was to purify himfelf a peculiar people 
 zealous of good works *. The nature of which works 
 our Saviour fets before us in his famous Sermon on 
 the Mount ; towards the conclufion of which he 
 declares, That not every one who faith. Lord, Lord, 
 (or proceeds no farther than to a dead unacStive 
 
 faith) 
 
 * Bom. i. 18. Rom. ii. 6, i^c. Heb. xii. 14. Ileo. v. g. 
 Qui. V. 6. Tit. ii. 14. 
 
154 On Enthusiasm. Chap. 11. 
 
 faith) jhnll enter into the kingdom of heaven^ but he 
 that doth the will of my Father which is in heaven^ 
 Matt. vii. 2 1. — So that we mufl fhew our faith 
 by good alliens J as well as by pious words. — This 
 dodrine is farther inforced by our Saviour in an- 
 other place, and made one of the conditions of eter- 
 nd life^ Matt. xxv. 31, ^c. 
 
 StPauU h^ faith ^ then means the fame that St 
 James does by faith and works together -, and St 
 James more fully explains the intention of the other 
 Apoftle, as he was the later writer. 
 
 There is fuch an infuperable union and alliance 
 amongft the graces of the Spirit, that where one 
 really is, there all the reft muft be -, — upon which 
 account (as a learned author obferves) the writers 
 of the New Teftament exprefs the whole body of 
 pradlical divinity fometimes by faith, fometimes 
 by hope, fometimes by repentance, and fometimes 
 by love •, becaufe the combination of thefe faving 
 graces is fuch, that the mentioning of one implies 
 all the reft. — He obferves alfo, that when St Paul 
 mentions x\\t gift of faith, i Cor. xii. 9. he is not 
 fpeaking of ay/-{////5'>';?^ or faving faith (which is a 
 common gift to all good chriftians) but of the 
 faith of miracles, or a fupernatural aftlirance wrought 
 by-ihc Spirit in the mind of man j that he was en- 
 abled to do fuch and fuch miracles before he at- 
 tempted to do them -\. 
 
 To receive our Saviour by faith in fuch a man* 
 ner as may juftify us, or fecure our falvation ac- 
 cording to the terms ot the gofpel, is to receive 
 him as our King and Lawgiver (as He is defcribed 
 , in holy fcripturc) which muft imply obedience to 
 his commands -, without which care our greateft 
 pretences to love and loyalty can be nothing but 
 
 hypocrify, 
 
 '\ See Dr Hicks'' s Sermon on i Cor. xi:. 4. called The -Spirit.. 
 0/ Enthufuifm exorcijed, p. 8, I 2. 
 
■Chap. II. 0« E N T H U S I A S M: l^ r 
 
 jbypocrify, and our Saviour can take no pleafure in 
 fuch fervants or lubjeds. Thus we fee the clofe 
 connexion betwixt gofpel faith and chriftian obe- 
 dience or works ; a fincere obedience manifefts a 
 true faith, and is effentially annexed to it ; and 
 difobedience (whatfoever pretences it is covered with) 
 mufl be looked upon as next to unbelief. This is the 
 love of Gody that we keep his commandments^ i John 
 V. 2' and it is here made one of the tefts of trying 
 the Spirits, whether they are of God, ch. iv. i. — » 
 Hence then it appears, that evangelical juflification, 
 in the full extent of the word, or as it includes the 
 pardon of our fins, and a title to falvation, muft 
 be founded on fuch a faith as takes in the whole 
 of the chriftian belief ; or has a regard to the feve- 
 ral parts of the gofpel. And the word faith pro- 
 perly implies all this, as it is our firft and neceflary 
 guide to heaven, the root or foundation of all chrif- 
 tian graces and virtues. 
 
 In order to fee more plainly St PauW defign, 
 in infifting fo much on the dodrine oi jnfiification 
 hy faith in Chriji, we may obferve, that feveral of the 
 Jews, efpecially the Pharifees, were at that time fo 
 much puffed up with fpiritual pride, and the opi- 
 nion of the great privileges -they enjoyed, as to 
 think they wanted nothing more to make them 
 acceptable in the fight of God ; and fo claimed y«/?/- 
 fication rather as a debt than a favour *. — Amongft 
 the heathens alfo, many gloried in their own virtue 
 or righteoufnefs, as entirely owing to themfelves, 
 and not to any divine afiiftance ; nay they infolently 
 boafted, that in thefe refpedls they equalled the 
 gods themfelves, and vainly pretended to be free 
 from fin || — Upon this account they could not ima- 
 
 * Luke xvi. 15. xviii. 11, fe'c. 
 
 II See Tixyenkins on the ReafotiableJiefs of the Chrijlian Reiiotorty 
 Vol. I. Part 3. ch. 5. p. 372, 388. where feveral Inflances are 
 given. 
 
156 Ok Enthusiasm. Chap. IF. 
 
 gine that they wanted a Saviour and Redeemer for 
 the pardon of their fins, or to juflify them in the 
 fight of God ; and indeed this feems to be the cafe 
 at prefent with fome, who fet up natural reafon 
 as a fuflicient guide; and pretend to want no other 
 afliftance befides their own knowledge, or any other 
 iTjerit to rely upon but their own. — In oppofition 
 to fuch vain and dangerous opinions, the Apoille 
 urges the neceflity of looking out for a more per- 
 fed; knowledge and righteoufnefs than their own ; 
 -vvhich were attainable only by a true faith in Chrifi, 
 or being partakers of the covenant of grace ^ founded 
 on the merits of Chrift our Saviour; and as a ne- 
 cefTary preparation to embrace the gofpel, and re- 
 ceive advantage from it, we muft acknowledge our 
 own natural unworthinefs, and look upon our own 
 goodnefs as a morning cloud -\. Upon this account 
 St Faiil defires to be found in Chrifi^ Jiot having his 
 own righteoufnefs^ which is of the law^ hut that which- 
 is through faith in Chrift^ the righteoufnefs which 
 is of God by faith ^ Phil. iii. 9. — So that J ujl/fcatioft 
 ly faith, according to St Paul, feems to be a rely- 
 ing on the gofpel covenant for falvation in oppofi- 
 tion to thofe proud and ignorant boafters, who 
 thought there was no neceflity for' it. — And this 
 Apoftle indeed, in fome places, ufes the word /^//i^ 
 in the fame knfe as we do the gofpel : Thus, fays 
 he, before faith came (or the gofpel difpenfarion 
 took place) we were kept under the law — but after 
 that faith is come, we are no longer under a fchool- 
 mafter. Gal. iii. 23, 25. 
 
 Now one of the terms of this cc0tnant of faith, 
 as we have obfervcd, is a fincere ^"ndeavour to pay 
 obedience to the commands there enjoined, whicli 
 
 fervice, 
 
 •(- See Job XV. 14. P/a/. li. 5. P/a/ c::xx. 3. P/,/. cxlfii. 2. 
 Era', vii. 20. I/a. l.\iv. 6. Ho/, vi. 4. f/'t. \'iv. 3. R(^n. vii. 18. 
 i?t«. iii. 9, 19, 23. GrJ. iii. zZt Jumei'iii. z. 1 "jdu i. 8. 
 
Chap. II. 0« En THUSIASM. jcy 
 
 fervice, though imperfeft in itfelf, is yet required 
 at our hands, and will be kindly accepted in and 
 for the fake of Chriji our Mediator and Redeemer ; 
 whofe merits, by a true faiib in him, will make 
 up what is wanting in us — Our fail b in Chriji doth. 
 not then make void any part of the law of God, Rom. 
 iii. 31. — And we may urge the necelTity of works 
 or obedience, as one of the conditions of ourfalva- 
 tion required in the gofpel, without pleading the 
 perfedion or merit orioufnefs of them ; or that they 
 are fo valuable in themfelves that we can ht jiijli^ 
 fied by them. 
 
 Neither faith nor obedience together, we may 
 obferve, can of thcmfelves merit eternal life ; this is 
 the gift of God through Chrifi, Rom. vi. 23. And 
 we are juftified freely by \\\s grace, Romi. iii, 24. 
 — And the facrihce of Chrift was the meritorious 
 caufe of our juftification ; but then faith and obe- 
 dience are made conditions of our falvatipn by him, 
 who hath the power of doing fo ; and may there- 
 fore in this fenfe be accounted as neceffary for at- 
 taining this great end. 
 
 There is a wide difference between pleading for 
 the neceffity of works, as one of the terms ot fal- 
 vation enjoined by our Saviour, and faying, that 
 we merit falvation by them ; or that they from their 
 own worth deferve an eternal reward. It was to 
 guard againft errors of this kind, which the church 
 of Rome was fallen into, that our church declares, 
 that we "xx^ jiifiified by faith only \ which was a dif- 
 tinguifliing principle in other reformed churches.— 
 But our church never defigned to exclude^W works 
 from being conditions of oury/^/;?c^^w;, which flie 
 all along fuppofes and infifts upon ; only inftrudts 
 us, " that they cannot of themfelves put away our 
 
 fms, or endure the feverity of God's judgment j 
 
 and that we are accounted righteous before God 
 
 only 
 3 
 
158 0« En T H trs lASM. Chap. II. 
 
 only for the merits of our Lord and Saviour Jefus 
 Chrifiy and not for our own defervings, Art. xi. xii." 
 So that h^ faith here is meant a relying on the merits 
 ofChriJi^ as oppofed to any fuppofed merit of our 
 own. . — And good works are not excluded as con- 
 ditions, but only as the meritorious caufe of our juf- 
 tification and falvation. 
 
 A judicious author heartily wifhes, that it was 
 fo ordered by public authority, *' that no man 
 ihould preach or print this do6lrine ; that faith alone' 
 jujiifies, wnXtis he joins this together with it; namely, 
 that univerfal obedience is neceffary to falvation *.'* 
 And another eminent writer obferves, '* that our 
 complete juftification and falvation go both upon 
 the fame terms ; and the fame faith which is fuffi- 
 cient for one, muft be fufficient for the other alfo ; 
 what care then, fays he, ought men to take, left, 
 by mifunderftanding the notion of believing, they 
 . jive in a negle6t of that holy obedience, which the 
 gofpel requires, and {o believe themfelves into eter- 
 nal mifery ?" — Again, " Such, who make no other 
 condition of the gofpel but believing, ought to have 
 a great care to keep their htSLYts founder than their 
 heads ; for their only fecurity will lie in this, that 
 they are good, though they fee no necefTity of 
 being fo i" " — We fee then how dangerous thofe 
 opinions are, which fome feem to have entertained 
 of late ; namely, " That as Chrift hath fulfilled 
 the whole law itt their Jiead, there is nothing necef- 
 fary for them to do, but love and embrace Chrifl, 
 le cloathed with his righteoufnefs^ and the like ; " and 
 upon this account they have flighted good works or , 
 moral duties •, — not confidering that Chriji became 
 the author of eternal falvation to all thofe that obey 
 him, Heb. v. 9. and that though God be gracious 
 
 and 
 
 * Mr CM/Ii^g'worii, chap. 7. parti, fci^, %2. 
 f Biiho]^ Stiii'ir^jJeet's Sermon on i^c/.-v, i. ' 
 
Chap. II. On Enthusiasm* 1^9 
 
 and merciful^ yet htwillby no means clear the guilty, 
 or thofe who live in difobedience to his commands. 
 — And when he is faid to jufiify the ungodly^ Rom. 
 iv. 5. it is meant, we mufl fuppofe, of thibfe who 
 had been ungodly, and perhaps idolaters^ but had 
 now repented of their fms, and determined to obey 
 God's commandments ; ftriftly fpeaking indeed 
 there is no one that finneth not. In this fenfe mull be 
 underftooci fome other pafTages in this chapter; as in 
 the next verfe, where the man is pronounced blejfed 
 to whom God imputeth righteoufnefs without works, 
 — This is indeed a great encouragement for fmners 
 to repent and turn to God ; who will pardon them 
 through Chrijl, though they have no right to it from 
 their own merit or former righteoufnefs ; — but we 
 are not to expedl to have our iniqidties forgiven^ and 
 our fins covered, ver. 7. if we continue in the coni- 
 miffion of them ; or truft, that Chrifl was delivered 
 for our offences, and raifed again for our ^ufiification, 
 ver. 25. unlefs we are heartily forry for our offences, 
 
 and cleave to that which is good Know ye not, fays 
 
 the Apoftle, that to whom ye yield yourfelves fervants 
 to obey, his fervants ye are to whom ye obey, whether 
 effin unto deaths or of obedience unto righteoufnefs, 
 
 Rom. vi. 16 And though juftification may not 
 
 depend on any preceding obedience, yet will it not 
 be complete, or our faith effeftual to falvation, with- 
 out ^(?(7i i€;c>r^j following ; as foon as there is an 
 opportunity offered — The idle, the indolent, have 
 no juft pretence to be eileemed God*s -peculiar people -, 
 this title belongs only to thofe who are zealous of 
 good works. Tit. ii. 14.^ — Not only the pofitive pre- 
 cepts, but alfo the parables and fimilitudes made 
 ufe of in the gofpel, Ihew the necefTity of an aftive 
 ftate ; — thus the life of a chrillian is often com- 
 pared to digging in the vineyard, plowing, fowing, 
 and other employments of hufbandry ; and our fu- 
 2 ture 
 
l6o O;/ E N T H u s I A s M.' Chap. 11; 
 
 tnre reward is reprefented as a reft from our lab our ^ 
 the end of our race, and the like ; all which imply 
 indujlry, fruitfulnefs in religion, and running in the 
 way of God's commandments. 
 
 As this is fo evidently the cafe, to what pur- 
 pofe are thofe warm difputes about the diftind: 
 powers oi faith and obedience? The furell way of 
 fhewing our love to Chrijl is by keeping his command- 
 ments, or bearing much fruit ; hereby we become, 
 according to his own declaration, his difciples and 
 friends, John xv. 8, 14. and are owned for his re- 
 lations ; whofoever will do the will of God, the fame, 
 fays he, is my brother, andftjler, and mother, Mark 
 iii. 35. — And if any perfons lightly regard the 
 practical duties of the gofpel, their greater zeal 
 in other things will ftand them in no ftead ; but 
 prove only an empty form of godlinefs without the 
 true power of it. — ■ And it is indeed a pity that a 
 duty of fo great importance and necefiity, as that 
 of adding obedience to faith, fhould ever be called 
 in queflion by any chriftians -, as it is not only dan- 
 gerous to themfelves, but has alfo done much mif- 
 chief in the world, and tends to bring a difgracc 
 on the chriftian profefiion. This notion may be 
 looked upon as one of the didlates of/ corrupt na- 
 ture, which is ready to lay hold on every oppor- 
 tunity of leflening the number of religious duties ; 
 and endeavouring to reconcile ftnful purfuits with 
 the hopes of heaven. — It will then prove a danger- 
 ous miftake to negleft any part of our chriftian 
 fervice out of an humhle, or rather idle, pretence of 
 refigning our own righteoufnefsy and being found in 
 that of Chrijl, Phil. iii. 9. in order to magnify the 
 power of grace And faith. — The right eoufnefs, which 
 the Apoftle there fpeaks of with fome flight, is 
 that of the law of Mofes ; by the deeds of which, as 
 he fays in another place, no jiefh can be jujtified, 
 
 Rom. 
 
Chap. IT. 0;i E N T H u s I A s M. 16 1 
 
 Rom. iii. 20. — This was of little value, when com- 
 pared with the right eoufnefs taught by Ckrijl ; or 
 that of the gofpe), which necellarily includes in- 
 ward holinels and obedience. It is necefliiry indeed 
 that Chrift's right eoufnefs and obedience be imputed 
 to us, not in fuch a manner as to exciife us from 
 doing any thing ourfclves, but in order to make 
 up the great deleft of our own obedience, as was 
 before obferved, and render our fervice acceptable 
 to God', who, upon this account, is willing to par- 
 don returning Tinners, and pafs over the frailties 
 of his faithful fervants-, and look upon their im- 
 perfe6l righteoufnefs or obediehce as if it was coni- 
 plete. Thus are xhty jtijfified, or accounted y?.^*'? 
 and righteous in the fame manner, as if they had 
 perfectly fulfilled all God*s laws. . — As it is God 
 that ivorke'th in us both to will and to do; this mu ft 
 not be looked upon as an argument for our own 
 idlenefs, but rather as an encouragement to ths 
 greateft care and diligence -, that fo we may co- 
 operate with the divine help, and Tork out thereby 
 our oven falvation \ though we can do nothing to 
 imrit it, yet is it neirelTary to do all we can to fe- 
 cure it % for which piirpofe, we muft not fail to add 
 to our faith., virtue or obedience; and look upon oifr 
 good works as acceptable tlirough the mciits cf 
 Chrift; this is evidently the true and complete re- 
 ligion of the golpcl ; the only fafe and infallible 
 way to heaven ; and v/as fo criteemcd by tlie primi- 
 tive church *. — In fliort, faith and obedience are 
 both of them necelfary and iilfeparable ; they affill: 
 
 M and 
 
 * It is e.vcellen:!/ exprciTed by St y^uf/m in the follo.ving 
 words— Si fe liomo juftificaverit, & de jufiiria fua pr:efuini', ca- 
 dit ; fi coniiderans inhrmitateni lu.jni, <!^ piilumeiis de nuleri- 
 cordia Dei, ncglexeiit viCim iuani muiHi;^re a peccatis, d- iple 
 cadit, — Ne declines in dextram aut iuiillrain,. — ne prafumas ad 
 J-cgnum de jiirtitia-tua, ne prasfumri^ ad peccandum de milcrj- 
 COldi,^ Dei, i^i.-'-Ai^g. de Er.an-at. in Pf, 3 1 . Tom. Ouav, 
 
i62 On Enthusiasm. Chap. I L 
 
 and complete each other -, thus we muft become 
 partakers of the ranfom paid by our Saviour for 
 our redemption, by a li'uely faith -, this is the foun- 
 dation of our hopes, the great inftrument by which 
 falvation is conveyed to us ; — but then our faith 
 will not be accounted lively or faving^ but only 
 dead and unprofitable, unlefs it abound with the 
 fruits of a good life. — And our Saviour gives this as 
 a diftinguifliing mark between his true and pre- 
 tended difciples, namely, by thdr fruits ye Jhall know 
 them. Matt. vii. 20. 
 
 A learned and pious writer, treating of this doc- 
 trine, fays, " I wifli there was nothing harder than 
 this to be underftood in the book of God ; — it is 
 not a truth which we cannot, but which fome will 
 
 not underlland It contradifts their pleafures, their 
 
 unlawful gain, or fome fuch thi^^g, which they are 
 loth to leave -, and if there was any honefty in their 
 hearts they would eafily fee, that Cbrifi could not 
 die merely to procure us a pardon; much lefs that 
 men might fm with more fecurity, or without any 
 fear of punifhment ; and that it was not a thing 
 worthy of the Son of God to come and die for any 
 lefs end, than to make the world better, and ren- 
 der it obedient to the Creator f. So that we muft 
 not only rely upon our Saviour's death, but we 
 muft alfo endeavour to crucify our own fmful wills 
 and affeftions -, and defire to be made conformable 
 to his death and refurrcdtion, by dying to fin^ and 
 rifing again to newnefs of life. 
 
 We evidently fee then that it is in vain for per- 
 fons to flatter themfelvf»% that they are horn of God; 
 
 .are in the number of the ele5l j affured of their 
 
 falvation, ox fully jufiifiedhy faith; fo long as they 
 live in wilful difobedience to any cf the la-n-s of God, 
 
 •}- See Bifliop Patrick^ Parable of the Pilgrm, chap. -38, p. 
 
 507. bv. » 
 
Chap. II. On Enthusiasm. 163 
 
 as given lis in holy fcripture, or iook upon obe- 
 dience as a thing of no abfolute neceflity to falva- 
 
 tion True regeneration mull manifeft itfelf by a 
 
 converfation becoming the gofpel of Chrift, a fin- 
 cere endeavour totidorn the do^rine of God our Savi- 
 cur in all things. And though it is faid that ws are 
 faved by grace through faith ^ and not of works (or by 
 any abfolute merit of our own, which words indeed 
 chiefly relate to God:*s gracious offer of falvation to 
 the heathen world by the gofpel) yet it is declared 
 in the fame place, that we are created in Jefus 
 
 Chrijl to good works^ Eph. ii. 8, 9, 10 If then wc 
 
 be new creatures in the gofpel fenfe of the word, we 
 mufl: be diligent in our chriftian obedience; our 
 actions muft be an evidence of our nature, or the 
 change that is effeded in us ; as the tree is known 
 by its fruits ; and trees of a good kind, if they prove 
 barren and unfruitful, are to be hewn down and caji 
 into the fire. 
 
 I have been, I am afraid, almofl: too tedious to 
 fome on this point, in order to make it as plain 
 as I could. — But to proceed to fome farther 
 confiderations about the condud; of our new fec- 
 taries. — It feems to be a great abufe of chriftian 
 liberty, and of that indulgence defigned to fcrupu- 
 lous confciences, v;hcn feveral perfons (amongft 
 which we find are many of the lowefi of the people, 
 I Kings xii. 31.) fpurred on either by enthufiafn^ 
 vainglory, or felf-intereft, make it their bufinefs 
 to wander from place to place; difiiurbing the peace 
 of the church of C-^t//?, 1 fetting up new appoint- 
 ments and conftitutlons of their own, in oppofition 
 to, and contempt of, thofe publicly edablifhed and 
 wifely defigned, as means of promoting religion, 
 and prefcrving peace and order * ; drawing weak 
 and ignorant perfons after them ; upon which • ac- 
 M 2 count 
 
 * See a Quarto Tr.ict called, Olfa-iaiioKs u^ion the Condud cf 
 thcMethcdiJIs, Sec. p. 20, ^Jc. 
 
 WM « 
 
i 64 0« E N T H U S I A S M . Chap. If. 
 
 count many of them not only negled their proper 
 bufinefs, and care of their families (which is an in- 
 jury to the good of fociety) but alfo fall into dan- 
 gerous prefumptions ; or are driven into defpair 
 and madnefs by the tenets or doctrines which are 
 
 taught them We are told ofaperfon, who, after 
 
 he followed them, was out of his fenfes, though 
 before he was a very reafonable man ; and the ac- 
 count fets before us the very dangerous conft-- 
 quences which fometimes proceed from enthufr- 
 alm (as was before obferved) as this pcrfon de- 
 clared, " that an angel appeared to him in avifion, 
 commanding him to kill his mother, if Ihe would 
 not come to the fociety of the Methodifts j and this 
 he actually attempted to do ; and, upon a fecond 
 vifion, he again attempted to kill her +." — We 
 have alfo feveral public accounts given us of per- 
 fons amongft them who have deftroyed tliemfelvcs. 
 And this was the misfortune amongll the Mo ;ji am/is 
 of old, who were great enthufiafts : It is reported 
 that Montanus himfelf and his prophetefs Maximilla 
 hanged themfelves, being drove on by that furious 
 fpirit which poiTeiTed them •, — fo that fali'e extafies, 
 proceeding from enthufialm, differ little from mad- 
 nefs-, whereas thofe true ones, proceeding from 
 i\\c Spirit of Godj are calm and rnild^ and no ways 
 dillurbing the reafon ||. — A learned writer mentions 
 feme heretics of old, who went about in queft of 
 fools, whom they had the art to turn \i\io madmeii*. 
 And Ibme have obferved, that as feeble brains can- 
 not endure the perpetual tranfports of an imagina- 
 tion continually agitated and in diforder, no woa- 
 
 det' 
 
 \ See Endiifiofm of Methodlp, Vol. III. Pnfucr, -9. aaU 
 p, I z. tjfc. - 
 
 II Vid. Eufeh. Hi/i.Eccl. 1. v. cap. 16. 
 
 " Homines prorfiis ex lUiItis infanos iaciunt — An Art, as ha 
 obferves, not to be rcckoncJ anion^jll tlic iX'^''f/-.^''i7. Mr Jor::.. s 
 b.emarki on Eccl, lHji. \ ol. f. p. 70. 
 
Chap. IT. Oft E N T H u s I AS m. 165 
 
 der that feveral lofe their underftanding and be- 
 come mad \ and that v/hen perfons, who have a 
 turn for melancholy, fall into the delufions of en~ 
 thujiafm, and do not feel any lively imprejfwns of the 
 Spirit^ they begin to think that they have no 
 grace ; and, as reprobates^ are eternally excluded 
 from God's favour *. Thus they fink under the 
 weight of defpair, as experience has too often ma- 
 nifefted :— And we had a melancholy indance of 
 this nature in our neighbourhood a few weeks 
 ago, in a perfon, who, by the fatal influence of 
 fuch a perfuafion, put an end to his hfe. 
 
 We may obferve in the next place, that the mi- 
 nlfters of the eftabliflied church in particular do 
 not efcape the fevere and uncharitable cenfures of 
 many of thofe Hinerayit reformers \ they are repre- 
 fented as carelcfs and wicked ; as if they did not 
 either underftand, or elfe kept from the people the 
 knowledge of feveral gofpel truths. — |j: woukl in- 
 deed fhew prejudice and partiality, to attempt to 
 defend" the conduft or abilities of all the minifters 
 pf our church, as the number is fo large •, and they 
 are men naturally of like paffwns with others : But 
 to throw put general refieftions upon the whole 
 body of the clergy^ muil be looked upon as an un- 
 charitable and wicked praxSlice, confidering the 
 hurt it may do to religion, and the infufficient 
 grounds this accufation is built upon; — many who 
 do this, mud know very little of the general cha- 
 racfler of the clergy, or v/hat do6trines they preach ; 
 and they mufl: take their accounts from fonie cf 
 their bigoted difciples. ^4"' 
 
 The primitive chriftians, we find, were more 
 
 than ordinarily fevere in thfir cenfures againll 
 
 thofe v;ho flandered or /^;^' accufcd the clergy -}-, 
 
 M 3 lyhat- 
 
 * SeeMrSti/iJJrai P^Jiora/ Lfffer, p. 47, &'r. 
 ■f See DrCa'ue's Prim/i've C/jr/yiiar/itj, part 3. ch. I. p. 363.— • 
 Cone. Elibert. Can. 75. Caranz. 
 
 ■-"'•'/ , . h / :. 
 
 + 
 
1 66 On Enthusiasm. Chap. II. 
 
 TVhatever is profitable for do^rtne, for reproof and 
 inflriUlion in righteoufnefsy is taught by the mini- 
 fters of our church, I dare fay, in as full and clear 
 a manner as in any other place of chriftian wor- 
 Ihip. The feveral duties of the chriftian life are 
 fufficiently explained and inforced, in order to pro- 
 mote the great defign of the gofpel, and teach men 
 to live foberly^ righteovfly and gcdl)\ in this prefent 
 world. — And we have reafon to hope that- its mini- 
 fters are not only as much illuminated with true know- 
 ledge and underftanding of God's word, as any other 
 teachers of a different perfuafion ; but that they 
 alfo in general fet it forth to as much advantage by 
 * their preaching and living -, — and are alfo as much 
 cnimated with a true zeal for religion-, notwithfiand- 
 ing what has been objected to the contrary. 
 
 By a pretence indeed of greater zeal than com- 
 mon for religion, fome of our modern enthufiaftic 
 leaders have impofed upon their fond admrcrs, 
 and made them believe that they are come to- fhew 
 them the true way to falvation : But their feveral 
 pretences and praftices (how fit foever they may be 
 to amufe and captivate weak minds, and draw to- 
 gether confufed multitudes) cannot in the opinion 
 of ferlous perfons be put in the balance, in point 
 of edification and inftru^tion, with a grave, ferious 
 and regular worfliip, accompanied with found doc- 
 trine and exhortation, methodically explained and 
 inforced, in a clear and affedionate manner, though 
 without the melting terms and extravagant flights 
 of the other, l^c *. 
 
 If thofe new teachers are lights, they are of the 
 
 I wandring kind, JW^ 1 3 . like meteors, fuddenly raifed, 
 
 I which glitter for a while but foon vanifh : And I am 
 
 ,[ well affured, that fome of their ignorant and un- 
 
 ' '\ charitable followers do not flick to declare openly, 
 
 that 
 
 « 
 
 See OhfervatioKi on the ConduSl of the Methdtfs, p. 17. 
 
Chap. II. 0» Enth usi ASM. 167 
 
 that the members of the eftahliJJoed church are in a 
 •dangerous or damnable way. 
 
 Such like pradices as we are here fpeaking of, 
 were the beginnings of thofe troubles and confu- 
 fions, by which our religious and civil conftitution 
 was unhappily overthrown about a century ago i 
 the ill confequences of which do in feveral refpeds 
 yet remain. — Many fober and religious minifters 
 •were then reckoned as fcandalous, ignorant and 
 malignant; that by this means their enemies might 
 bring them into difcredit among the people, and 
 thereby more eafily fucceed in their own defigns *. 
 , — An eminent writer complained of the behaviour 
 of the firll beginners of thofe troubles in the fol- 
 lowing words : — " It is their manner, unlefs you 
 pleafe their humour in all things, be you never fo 
 well learned, never fo painful, fo zealous, fo vir- 
 tuous, all is nothing with them ; but they will de- 
 prave you, rail on you, backbite and invent lies 
 on you, and fpread falfe rumours, as though you 
 were the vileft perfon on earth -f^ 
 
 Every one then fhould difcourage the like prac- 
 tices, who has a real concern for public peace and 
 order, to take care to prevent in time a dillemper, 
 
 which may otherwife prove very dangerous Sc" 
 
 ducers may 'wax worfe and worfe^ deceiving^ and being 
 deceived, 2 Tim. iii. 13. — The cloud, which ap- 
 peared at firft only as the bignefs of ^ man's hand, 
 loon increafed to that degree, as to make the hea- 
 vens black, and brought on a gTQ;^tJiorm, i King*; 
 xviii. 44. 
 
 I hope we fhall not he found to fight againjl God, 
 
 though we do not refrain from thefe men, nor let 
 
 M 4 them 
 
 * ^tt Mercurliis RuJIicus ; or, The Countrys Complaint's of the 
 barbarous Outragei committed hy the Se£Iaries />/ that Ti/ney p. in, 
 i^c.'-— Walker s Suf}'erings of the C/ergy, Part i. p. 41, ^c. 
 
 f Archbifliop lVhitgift\ Defence of tht Jn/wer to the Admo^ 
 aidif/. Sec. Tra^fl 8th, p. 423. 
 
i68 0/2 E N T H u s I A s M.' Chap. 11. 
 
 fbem alone, (I mean by inquiring into their prac- 
 tices and pretences, and oppofing them by the 
 ftrength of reafon and arguments drawn from fcrip- 
 ture) i and though their work may of nfelf come to 
 nought, yet may it occafion, upon fome accounts, 
 much difturbance or mifchief before that time 
 comes, if they be wholly let alone. Ads v. 38. — 
 ^' Sedls already fpread in a flate (as an ingenious 
 writer obferves) are to be tolerated, becaufe it 
 would not be agreeable to a mild government, or 
 fo pure a religion as ours, to ufe violent n-iethods 
 againll miftakcn pcrfons, whilft they do not en- 
 danger the conftitution ; byt all, who will grant 
 that it were better for the peace of a ftate, that 
 there fiiould be no feds, will allow, that they ought 
 to be checked in the beginnii;ig *." 
 
 Another eminent v/riter, who declares himfelf 
 an enemy to perfecution, obferves, " That all care 
 fhould be taken to ftiEe r\ew controverfies in their 
 birth, to check new opinions and vain curiofitiesf.'* 
 — When perfons make, it their bufmefs to travtj 
 from place to place, difturbing the people, endea- 
 vouring to draw them into fepaiate parties from 
 the miniftry under which they are placed, and fet 
 them againft their inftrudors regularly appointed 
 over them -, who are alio ready and able to teach 
 them all things neceffary for their falvation ; — this 
 pradice is certainly an abufe ol the liberty and in- 
 dulgence granted to fcrupiilous confcicnccs, and 
 tends to breed contufion and dilorder. 
 
 We find that the mendicant filers, in the church 
 of Rome ^ formerly occafioned great difturbance, by 
 going about preaching where they plealed, and ia- 
 croaching upon the olRce of the parochial clergy ; 
 
 boafting 
 
 * See Dr S-'/ft's Smtime'its of a Church of Evjjandllan, Mifc. 
 Vol. I. p 62. 
 
 -f- See Ei'hop Bi>.r7:ei\ Conchjion io the IJ'fo'j nfhis o".v': T-mes, 
 
Chap. II. On Enthusiasm. 169 
 
 boafting that they were providentially defigned to 
 fupply the defefts of all other religious orders ; and 
 by their infolent behaviour they raifed great con- 
 fufion in this nation about five hundred years ago ; 
 requiring of the people, where they preached, to 
 receive them as ambajfadors or angels of God. — They 
 reprefented the eftablilhed teachers, or parochial .^ 
 minifters, as ignorant and blmd leaders of the blind; '- 
 purfued them with hatred., and found great fault 
 with their lives and converfations -, and bid the 
 people " come to them to be inftru^ed^ as they 
 were acquainted with all arduous and difficult 
 points in religion, and the very fecrets of God ! " 
 By this means, we are allured, they impofed upon 
 many of the people, and perfons of rank and dif- 
 tindidn were drawn into their party ||. Their pro- 
 per minifters, we are told, were then defpifed, ^v^,," 
 which was of great dilTervice to religion. Thofe - 
 
 itinerant preachers were defcribed, by-fome of the 
 writers of that church, as a kind of hypocritical 
 fedlaries, who abufed the people under a fair fliew 
 of religion •, as familiar enemies, who do mifchief 
 under the pretence of kindnefs ; that their way of 
 proceeding was firfb with the women, and by them 
 reducing the men •, and then tying their converts 
 by oaths and vows, not to hearken to their proper 
 governors and teachers ; from profeffing poverty 
 they became very rich ; and they were looked upon 
 as bufy-bodies and falfe teachers *. ■., 
 
 It is remarkable to fee the great agreement be- 
 tween fome enthufiafts in the church of Rome, 
 
 and 
 
 II UxoresnoLiI)UiTl,^f. Y'A.Uf.er deChrijr. Ecc'cs.SuccfJJir,}ie, 
 pap. g. p. 271, i^c. Ex Mat. Pans. 
 
 * See Bifhop Stll'.'uig fleet on the Idolatry and Dlvifions of the 
 Church of Rome, ch. c. fsil. 7. — "ix. Av.flin fpcaks of I'orne wan- ^~ a^ 
 dering and hypocritical Teachers in his Time, z.i arcujreunns 
 t>ro-vincius, juifquai,! mifTos, raijcua::: f-'i^o:, &C. de Opjie Mona^ 
 cl}ori!7n, cap.28.t;.m.3. 2 
 
jyo 0« E N T H u s I AS M. Chap. IL 
 
 and feveral who have fprung up amongft: ourfelves 
 at different times, and have been the promoters of 
 fc(5ls and parties This has in fome meafure ap- 
 peared already j — and I fhall make a few more ob- 
 fervaticns to the fame purpofe. 
 
 Ignatius, the founder of the order of the Jefuits, 
 was a great enthufiaft, and at firft wandered about the 
 country with fome few of his difciples, preaching in 
 t\itftreets,market-places and fields -y drawinggreat mul- 
 titudes of people after him. He pretended to have 
 fuddcn impulfes of mind to dired him in his aflionsj 
 to revelations and vifions •, appointing his difciples 
 to preach through the whole world, and that it was 
 revealed to him from the Lord, " that every corner 
 of the earth was to hear the found of their preach- 
 ing." — It was alfo his cuftom not to give men any 
 titles of refpeB, but to call them only by their com- 
 mon names, nor put off his hat when called before 
 his fuperiors. — When he was committed to prifon 
 for making fuch public difturbance, he preached 
 to the people, and gloried in his fufferings. — Af- 
 terwards going to Rome, and fubmitting himfelf to 
 the Pope, the fociety of Jefuits was confirmed by 
 the Popeh Bull -, and Ignatius was made General of 
 the Order in 1540 — A learned writer, fpeaking of 
 him, obferves, " Thzt fanaticifmis a kind of ebul- 
 lition or critical ferment, which a vigorous nature 
 can work through, and by flow degrees be able to 
 throw off: This, fays he, eminently appeared in 
 Ignatius Loyola ; he began his extafies in the mire, 
 and yet ended with the execution of his counfels, 
 that even in his own life- time began to give the 
 law to chriftendom f. " 
 
 If fome of our enthufiafls had lived in popifli 
 countries, and in communion with the church of 
 Rome, they might probably have attempted -to 
 
 found 
 f Dr JVarburto!:''^ Sermons, Vol. I. p. 300. 
 
Chap. II. 0/2 E N T H u s I A s M. ' 171 
 
 found fome new religious orders, and would have 
 been looked upon as faints . — Their St Francis^ 
 founder of the order called by his name, pretended 
 that his converfion was owing to T'z/^owj and dreams, 
 and that he was taught by immediate infpiration, 
 and had a revelation for his very manner of ia- 
 luting the people. His zeal was fo great, " that 
 being drunken in the fpirit (as it was called) he 
 Jlripped off his doaths and went naked for Cbriji*s 
 fake *." — He was fo ignorant an enthufiafl^ as to 
 advife his monks, who could not read, not to learn, 
 but to wait for the Sprit of the Lord ; and he rec- 
 koned it an ill fign, if a/nVr was given to read 
 and got many books §. 
 
 Some of his followers maintained the do6lrine of 
 •perfeElion^ or that perfons in this life may attain to 
 that flate, as to live without fin ; and having at- 
 tained to fuch a degree, they are above ordinances, 
 they need not fall, pray, and the lik€, as others 
 do ; that every intelledlual being hath enough 
 within itfelf, or z. light within^ to make it happy. 
 . — They had, we are told, a great zeal againft what 
 they called the carnal churchy and reckoned all thofe 
 hlind who were not of their way •, and affirmed that 
 
 Chrifi was fpiritually fr«^(^^Jin them There were 
 
 others alfo of the fame opinions, who faid, that 
 they were the otAy fpiritual congregations ^ fen t and 
 chofen of God to bear teftimony to his truth in the 
 laft ages -, raifing objedlions againft paying tithes to 
 any priefts, who did not live in the fame perfed:ion 
 
 with the Apoftles They are reprefented as full 
 
 of pride and dilbbedience to fuperiors ; and obfti- 
 
 nately 
 
 * See Foulis's Hi/lory of FopiJJj Corruptions and Impoftures, &c. 
 p. 4, 17.— This was praflifed by ^omc Jnabaptijis in Holland^ 
 and fakers in Ei.gland, at their firfl: Rife. See The Fa7ialic 
 Hlf.ory, publifhed 1660, p. 52, 112, ts'r. 
 
 § Vid. Regut. S. Franc, cap. 8. p. 28, Qi. as quoted bv Dr 
 Comber on the Ordinations of the Church 0/ Etigland, P- yz. 
 
j'jz On Enthusiasm. Ciiap. II, 
 
 fiately a<ihering to their illufions, and defpifing the 
 ufe oifacraments \\. — St Bridget was faid to have 
 the gift o^ fmelling fouls ^ and could not endure the 
 flench of wicked fouls -f. This is a degree of en- 
 thufiafm above the fpirit of difccrning who are faints^ 
 and who are apoJlateSy which fome amongft us have 
 pretended to* — Some of thofe perfons in the church 
 oi Rome^ were by many of their own communion 
 accounted mad; and indeed enthufiafm may pro- 
 perly be confidered as a kind of madnefs. 
 
 The fedl of the Aliinhrado's (or Illuminated^ had 
 their rife in Spain a little before the fakers ap- 
 peared in England. They pretended much to exta- 
 fics and myftical unions ;— that mental prayer only 
 with contemplation was necelTary •, that certain ar- 
 dours, tremblings, or quakings and fwooningSj 
 (which they found themfelves fubjed: to) were a 
 fufficient token of grace ^ and that they, who had 
 attained to them, needed nothing elfe •, that all 
 things ought to be done by immediate motions and 
 infpirations. There was in many things fo near a 
 refemblance betwixt them and the ^akers^ at their 
 firft rife, as to give us ground to think they had 
 but one beginning §. ' 
 
 As to the point of religious filence ; this was not 
 only in great efteem amongft fome heretics of old, 
 but alfo amongft the heathens ; fo that the very 
 filence in ^\\€\x f acred groves was looked upon as the 
 objed of adoration % j and they commonly ereded 
 
 their 
 
 jl See Bifhop StlUingfteet on tie Far.aticijfn of the Church cf 
 Hovie, where all this, and much iiiorii to the Lnic Purpofc, is 
 niade evident from i'opifii Writers. 
 
 f Ibid. 215. 
 
 * See Snake In the Grof.<, fed. 6. 
 
 § Cafaiihon onE7ithvficij)i'., p. 173^ l^c. — Tll{hop Sti/Hrrfect c:j 
 the Tanatidfin of the Church ofRcjne. 
 
 X Lucos Sc in WsfJdntia ipfa adoramns, P/V>;. Nat. Hiji. L i 2. 
 fap. I. — 'Tertullia,: dcrcribcs fome Rites amongft th.Qj'a!e>itii:it;>i 
 
 • • HerclU:, 
 
Chap. II. 6« Ent HusiASM.^ 17 j 
 
 their temples and altars in thick groves, that the 
 Iblitude and gloominefs of the places might create 
 a religious awe or veneration in the minds of the 
 people ; and by this means make them fancy that 
 Ibme deity inhabited there \. 
 
 We find that the myjlics, and fome of the reli- 
 gious orders of the church of Rome, enjoined ab- 
 folute ftlence, at fome flated times, as a thing 
 greatly tending to perfe^ion. — And we are told 
 alio, that fome fpiritual cafuifts, amongft the Me- 
 tbodijls, have advifed them to obferve a very high 
 degree cAfilence \ and that filent prayer, and quiet 
 waiting for God, were the only way of attaining a 
 faiung faith . — This feems to lead to the popifh 
 doflrine of ^ietifm, or that of the MoUniJis *. 
 
 As to mental prayer, which is defcribed as too 
 big for expreflion or words, and is called the moft 
 fuhlinie kind of prayer § ; it may rather be confidered 
 as devout contemplation, the filent workings and ad- 
 miration of a religious mind, occafioned by a ferl- 
 ous meditation upon fome divine fubjedts of the 
 
 moffc 
 
 HerefJrs, as, San£la fdentio magno ; fold tariturnitate cce'eflia, 
 adv. Valent — Vid. Irena;. adver. Harret. lib. i. cap. i. where 
 we have their llrano;a fabulous Accounts of By thus and Sige, or 
 Silentium, t!ic. which thev Tc^rcicnted a.i divine PerJ'ons. 
 
 f Numen hicjl, &c. Ovid. Fall:, lib. 3 ver. 295. — See Mr 
 Evchii% Syha concerning the SacreJ/icfs and Vfe of Standing 
 Gr.i'e< ATtvwT/'s Aiitlqidtiesy Part 2. chap. l.—Pctter\ Antiqui- 
 ties, Vol. I. B. II. ch. 2. 
 
 * About which. See Supplement to Bijhop Bur?iet''s Letters, 
 J.ct. I. — Biftiop StillingJIeit on the Fanaticifm of the Church of 
 Ro?ne, ch. 4. left. 14. — Foltaire's Age of Le^uois XIY . Vol. II. 
 ch. 34. of ^«>///w. — Enthufiafm of Methodifts, Sec. Vol.11, p. 
 61, ^c. — And Bit^g\ Pi/griniS Progrefsy Sec. ch. 3. of t\\c Silent 
 Meetings mnongjl the Q^iahers. 
 
 ^ ^c&T he Life of God in the Soul of Man, p. 98. a Book which 
 contains a great many excellent DireiRions for promoting a holy 
 Life. — It might perhaps as well have been called, The Divine or 
 Spiritual Life of Man; as this is what feems to be meant by the 
 Title i and it would have been better underftood by commoH 
 Headers. 
 
174 0^^ Enthusiasm. Chap. IT. 
 
 moft interefling and affc6ling nature. — Thus we be- 
 hold with pleafurc feveral beautiful ohjeSis prefented 
 to our view, without exprefling our admiration in 
 words j or perhaps we are not able fully to defcribe 
 the inward delight they give the mind. — What is 
 . properly meant then by mental prayer ^ is a duty 
 ^..'Tl^'hich every religious chriftian is acquainted with; 
 though Tome perfons of an enthufiaftic turn of mind 
 feem to have appropriated it lately to themfelves, 
 or to their own party •, and reprefent it as a thing 
 not underftood or regarded by feveral chriftians : — 
 Thus are perfons often led into difputes one with 
 another about words, when perhaps they mean 
 pretty much the fame thing. Hence then it is 
 not proper to explain known and common duties 
 by new terms, which are apt to miflead the igno- 
 rant, or occafion fome confufion in their thoughts. 
 
 As the world is very wicked, and (lands in great 
 need of a reformation, all faithful chriftians fnould 
 earneftly defire to fee this good work brought 
 about, and contribute their own beft endeavours 
 for accomplilhing it ; but perfons are not to take 
 any unjuftifiable methods of doing it, ovrun when 
 God hzs not fent them : " If fmners will not liften 
 to the Spirit of God fpeaking by the fcriptures, or 
 by a regular minijlry, they will not liften to the 
 fame Spirit, but vainly fuppofed to fpeak in the un- 
 dio-efted, incoherent, extemporary effufions of raw 
 teachers." — We muft reft contented with God's 
 appointed methods of reforming the world, and 
 proceed no farther than he has given us leave. — • 
 And they who will not be converted by calm and 
 rational meafures, will not be wrought upon as to 
 any good and lafting effeft by eagernefs and paf- 
 fion *, nor by any enthufiaftic means ; which will 
 
 rather 
 
 * Dr ?r<7/^rA7«/s Sermons, Vol. II Scr. viii. on ijohn'vf, i. 
 —His Piece upon Rfge/:era(tt»t. p. 5 i • 
 
Chap. II. 0/2 E N T H u s I A s M. lyg 
 
 rather be a hindrance to the true progrefs of reli- 
 gion. — And the drefling up or expreffing feveral 
 plain fcripture truths or doftrines in a kind of un- 
 intelligible language, and affefted myfterious ex- 
 preflions, muft rather perplex than enlighten com- 
 mon underftandings, and obfcure the gofpel, which 
 was defigned to be fo plain as to make the ignorant: 
 wife to falvation; much better muft it be to recom- 
 mend to the people a ferious perufal of God's own 
 word, as the way to divine kno-wledge, than to refer 
 them to the rnyfieries of heaven revealed, to fome 
 wonderful men of their own party; or to be for- 
 ward in preaching do6lrines from a "vehement im- 
 pulfe, which they know not how to refift f. 
 
 Calvin obferves, that enthufiafts do great hurt to 
 the caufe they would advance ; or overthrow the 
 true foundation of piety by falfe pretences to reve- 
 lation ; and by not making the holy fcriptures their 
 only rule []. , — The enemy alfo of mankind may 
 perhaps fometimes find his account In carrying 
 chrijlianity^ which was defigned for a rule to all 
 ftations and conditions, to fuch heights as to make 
 it pra^icable by few in comparifon, or rather by 
 none Such extremes may lead fome into a dis- 
 regard of religion, through defpair of attempting 
 fuch exalted heights ; and others, who have im- 
 bibed thofe notions, may be thereby led into a 
 difregard of feveral of the common duties and of- 
 fices of life, which Providence has made neceffary 
 to the well-being of private families and public 
 focieties. — And their exalted ftrains in religion, 
 and imaginations of being in a ftate of perfetliotij 
 
 may 
 
 \ ^ccTheWaj to Di'vine KvotvleJge, in feveral Dialogues, as 
 Preparatory to a new Edition of y. Beh/r.an\ Works, by MrZaof, 
 1752, p. 2, ^'c. 
 
 I! Vid. hijht. I. I. cap 9. 
 
176 0;/ E N T H u s I AS M.' Chap. II. 
 
 tnay be apt to lead feveral to fpiritual pride^ and 
 contempt of their fellow chriftians §. 
 
 "Well defigning perfons may fometimes be de- 
 luded, or led into errors, by diftempered or un- 
 guarded imaginations j — it may indeed be very 
 difficult to convince them that they are wrong ; 
 and they will be ready to defpife or condemn thole 
 as irreligious perfons perhaps who attempt to do it ; 
 — feeing they are To fully aflured in their own 
 breafts that their intentions are good, they fcarcc 
 think that they can be miftaken in the means they 
 take to bring them ^bout. Aft eminent perfon 
 bbferves, that the Jirongeji opiates in the v/orld are 
 enthufiafm and popery * — A writer Upon enthufiafn 
 declares, " That his direftionS were chiefly de- 
 ^\ox\tdi2iS?Lprefer'vation z^2im^fanatidfm^ and that 
 as to thofe, who were already the fport o^ illufwn^ 
 he fears that they will rather be exafpei*ated the 
 more againll him ; — that the ftrongefb arguments 
 will prove in vain to thofe who imagine they feel 
 within themfelves the contrary — That when a man 
 is come to that pafs, we muft expedl his recovery 
 only from the gt'ace of Gbdy from lucid intervals, 
 which gives his imagination room to cool \ — in 
 fhort from forrowful convi6lion of his folly, pro- 
 duced by experience i"." 
 
 A plain narrative of the extravagances which 
 perfons have been driven into by the power of 
 entkufwfm^ will fufficiently fliew the danger of it. — 
 And the bed v;ay of v;orking conviftion in the 
 minds of thofe enthufiafts amongfl us (who approve 
 of the reformation from popery) will be to fet be- 
 fore them the pradices and behaviour of feveral in 
 the church of Rome j whom they muft allow to 
 
 have 
 
 § SccOh/er'vntlcvs on the C.cn.hn cf the MetbcJif.!, Vzrzz. 
 * Archbifhop Tillotfcn. — See his Li'e by Dr Butv, p. -.■j, 
 "f" SthiJ.'ras Pcificra! I.fttc- agaivft Fanatic'fms p. Qy 
 
Chap. IL 0;; E N T H u s I A s m. i 77 
 
 have been erroneous enthufiafts. By this means 
 they may be better enabled to judge of their own 
 condu<5l ; and by plainly feeing how near they 
 come to, and how far they have been overdone in 
 their own way by feveral -poppj enthufiajls^ and 
 others, who were as fully perfuaded that they were 
 in the right way, as they themfelves can be ; and 
 boafted of the fenfible evidences of extraordinary 
 fpiritual affiftances •, who were alfo very numerous, 
 continued a confiderable time, and gave as good 
 proofs of their infpirations as any now a days do : 
 — All this may teach them, to fufpeft at leaft, that 
 thofe extraordinary favours, revelations and ajfur- 
 ances of falvation, which they have boafted of, may 
 only be delufions of their own brains j and we may 
 look upon feveral of their pompous declarations as 
 only pwelling words of vanity^ 2 Pet. ii. 18. — and 
 this fhould be a warning to others not to be led 
 away by them. — As we find that enthufiafts of 
 very oppofite opinions, have been affected pretty 
 much in the fame way, this operation could not 
 proceed from the Spirit of truth in all of them how- 
 ever j and as one can give no better proof than 
 another of its being fo, we have reafon to rejed: it 
 in all. — And as by this hiftorical account given of 
 enthufiafniy we find, that it has appeared pretty 
 much the fame in different ages, and amongft per- 
 fons of different religions ; it may be a proper 
 means of keeping perfons from being deluded by 
 the fame fpirit ot enthufiafm^ which now again 
 feems to make its appearance amongfb us. 
 
 One of the chief leaders amongft the Alethodijls, 
 by fome of his late concefFions and retraflations, has 
 indeed, in a great meafure, owned the charge, 
 and given up fome of the chief pretences of the 
 party ; namely, the extraordinary evidence and 
 calls of the Spirit. -— He confclfes, " That he has 
 
 N ufed 
 
178 0/2 En THUS I ASM. Chap. 11^ 
 
 ufed a flile too apoftolical •, had been too bitter in 
 his zeal, and mixed wild-fire with it ; — that he 
 had often written and fpoken in his own fpirit, 
 when he thought it liad been intirely by the Spirit 
 of God i that he had mentioned divine communi- 
 cations with fome degree of vanity ; fometimes 
 miftaken nature for ^r^^^, imagination for revelation ; 
 —the fire of his own temper for the facred flame 
 of holy zeal i — and that he claimed no extraordi- 
 nary call, otherwife than from the Apoftle's in- 
 junflion ; as we have opportunity let us do good unto 
 all men *." 
 
 By thefe conceflions he owns, that he has been 
 frequently miftakcn in many things, and fo pro- 
 bably may be in more •, and fo muft have mifled 
 
 his followers Publicly to retrad any errrors Ihews 
 
 a commendable honefty of heart ; and one might 
 hope that perfons who do this, would make it their 
 buiinefs to undeceive thofe whom they have mif- 
 laformed, and endeavour to lead them back to the 
 fold that they brake out from, thofe particularly 
 who have been members of the efiablifljed church ; 
 in which we have ajfiirance, built, I hope, upon 
 very plain and rational grounds, that every thing, 
 may be met with which is necellary to our falva- 
 tion •, though fome, through ignorance or a worfe 
 motive, declare otherwife. . — Perfons may in our 
 communion ht Puritans, Pietijls, or Methcdifls, in 
 the true,^nd bed fenfe of the word ; that is, they 
 may live according to the exaft method and rules 
 of duty given us in holy fcripture -, be truly pure 
 and pious in their lives and converfations, abfiain- 
 ing irom all appearance of evil, and going on to 
 
 chriftian 
 
 * See Enthufiafm of Methodifs, See. Vol. II. Preface, and 
 p. 107, Cffc. where this, and more to the fame purpolb, is evident 
 from Mr U'l:tt.f.eli% own writings. — See alfo Ohferi-ations on the 
 Cmduci of the Methoiiifs, p. 13, i^c. 
 
chap. ir. 0;2 Enthusiasm. 17^ 
 
 chriftian perfedlion, if it be not their own fault. 
 — But party- names and needlefs diftindtions have 
 been ever hurtful to the peace and good of the 
 thurch ofCbrift, from the times o^ Paul and Jpollos^ 
 1 Cor. i. 12. down to our own — And thofe who 
 have affedled them moft, or been fond of a kind 
 oifeparated fan^iity, have been commonly branded 
 with hypocrify, pride, and private defign, and 
 often not without reafon. — Thus the Pharifees of 
 old were remarkable for the appearance of great 
 zeal and fandlity ; they valued themfelves for being 
 ■holier than others, and better fkilled in underflanding 
 God's Jaws; — they affefted todiftinguifli themfelves 
 from the reft of the world by their drefs, their 
 looks, and feveral aufterities of life, by which 
 means they were held in the higheft efteem amongft 
 the common people ; and yet for all this, they 
 were full of pride, covetoufnefs, and hypocrify ; and 
 our Saviour, we find, is more fevere againft them 
 than againft any other fed of men *. The enthu- 
 fiaftic followers o'i Montatius put on a great appear- 
 ance of fandity above others, and forrowful coun- 
 tenances -f . 
 
 Zeal, and an outward appearance of right eoufnefs^ 
 (though commendable in themfelves) are yetnofure 
 marks that all is right within, or that perfons de- 
 figns and intentions are good ; upon this account 
 our Saviour compared the Pharifees x.o whited fepul- 
 (hres, which appeared beautiful outwardly, but 
 were within full of uncleannefs, Matt, xxiii. 27. 
 
 Chriftians truly fincere do not defire to diftin- 
 
 guifh themfelves by any peculiarities in names, 
 
 outward drefs and manners, or by any afFecfled and 
 
 uncommanded aufterities of life ; they are not wife 
 
 N 2 in 
 
 * Vid. J'.fiph.Antlq. 1. 18. cap. z.—DcBell.JudA. i. cap. 4. 
 '^'Matt, ch. xxiii. 
 + Vid. Cw. Hijl, Liter. A. D. 172. DeMont, 
 
i 8o 0;^ E N T H u s I A s M. Chap. If. 
 
 in their own conceits^ or vainglorious, but choofe to 
 be chiefly known by their reHgious praftice and 
 good example, as the tree is known by its fruit §. 
 
 Religion fliews itfelf beft to advantage by an 
 humble^ modeft, and charitable behaviour; in a 
 regular piety and uniform courfe of obedience. 
 " Chriftianity is a quiet, peaceable and orderly re- 
 ligion; not noify or oftentatious, not aflliming 
 or cenforious, not fadious or tumultuous; they 
 who think otherwife of it, know nothing of the 
 life and fpirit of true chriftianity *." 
 
 Perfons of great learning and good intentions 
 have been fometimes fadly impofed upon by de- 
 ceivers (who have put on the appearance of great 
 fanftity) and have fallen into dangerous delufions, 
 leading others after them; for want of paying a 
 due regard to this neceffary caution, believe not 
 every Spirit, but try the Spirits whether they are of 
 God, I John iv. i . as falfe fpirits or prophets are 
 permitted to appear in the world as trials of our 
 
 faith -A remarkable inftance of this we have in 
 
 the learned TertulUan of old, who became a great 
 encourager of the extravagant herefy or enthufiafm 
 of Montanus, whom his tollowers looked upon as 
 the Comforter, and whofe chief difciples pretended 
 
 to extraordinary revelations and prophecy But as 
 
 perfons, when they let go the anchor of truth, 
 cannot tell whither they fhall be driven; fo TVr- 
 tullian left this party, and fet up a new feft called 
 after his name, which continued at Carthage till the 
 time of St Aufiin ■\, 
 
 It has been obferved, by way of apology for 
 him, " That his intentions were good, but mif- 
 
 guided ; 
 
 § Nos non habitu fapientiam, fed mente prarferimus.— Non 
 eliquimur magna, fed vivimus — was tlie Charader of the/*//- 
 viitive ChriJlia)!S, \\^. Mhiucii, Oftav. cap. 38. 
 
 * Dr Watfrland oJi Regeneration, p. 50. 
 
 -j- \ id. jfug. de Uar. cap. 86. De Tertullia»ijlis. 
 
chap. IT. 0« E N T H u s I AS M. 1 8 1 
 
 guided J that he gave way to private revelations 
 out of an unguarded zeal forrehgion ^ — and that 
 he took a wrong way to keep up the reputation of 
 the primitive feverity and difcipline, of which he 
 was an eager alTerter ; — that fome perfons other- 
 wife of worth and abilities, through mere ignorance 
 o^ natural canfes^ have been feduced by fuppofed rap- 
 tures and enthujiafms, and made fhipwreck of true 
 faith ; — and that Tertullian had never been a here- 
 tic^ had he been a better naturalijl (|.'* As an in- 
 ftance of his credulity and want o^ philofophy^ we 
 may take notice of that regard which he feemed to 
 pay to the ftrange vifions of an illuminated or en- 
 thujiajlic woman, concerning the particular form of 
 the foul, as it appeared to her, in order to prove 
 it corporeal *. 
 
 Hence we fee how great prudence and judgment 
 is required in reforming any thing which we think 
 is amifs. — And as want of zeal for religion is highly 
 blameable, fo an unguarded zeal may drive perfons 
 into dangerous extremes and great errors ; we learn 
 alfo, that not only a diligent ufe of our reafon, but 
 alfo a due inquiry into the nature and caufe of 
 things, is highly proper to preferve us from the 
 dangerous illufions oi" enthujiafm. — " Our zeal muft 
 be kindled with pure fire from God's altar, that it 
 may rather warm than burn, enliven rather than 
 inflame §.'* 
 
 From what has been obferved in this treatife we 
 fmd, that there is good reafon to reckon the tempta- 
 tion to enthuftafm amongil thofe which we daily 
 pray againfi-^ and how neceflary it is to beg of God, 
 N 3 that 
 
 II See Seller ^ Life of TertuUui}'., p. 228, ^c. Cafauhon on 
 Unthufafm, p. 13, 90. 
 
 * Inter csetera oftenfa eft anima corporaliter, non inanis, & 
 vacuse qualitatis ; Lucida U stherii coloi'is, et forma per omnia 
 humana. Tert. de Anima, p. 646. Frob. ed. 
 
 § DiWhkhcot'i Moral and Reli^ioiit J}'':orif?is, publiflied 1753.- 
 
i82 On Enthusiasm^ Chap. II. 
 
 that he would deliver us from all dangerous delu- 
 fions ; and beftov/ upon or preferve to us the great 
 blefling of enjoying a found mind in a found body ; 
 which we muft aifo ftudy to promote by our own 
 beft endeavours. — Thofe who, by natural conftitu- 
 tion or fome indifpofition of body, are inclined to 
 enthufiafm, muft ufe the beft means in their power 
 to remove the diforder -, or take care at leaft to 
 keep, as much as they can, out of danger of the 
 reach of the infeftion.-rThis advice, though per- 
 haps difpleafmg to thofe who are already carried 
 away by the force of enthufiafm, and look upon 
 themfelves alone to be in the right way, may yet, 
 I hope, be of fervice to others, who are only in- 
 clinable that way. — A judicious writer obferves, 
 *' That where natural caufes, or particular habit of 
 body, incline to enthufiafm, yet thofe caufes do 
 not ad irrefijlihly, unlefs a perfon by his own fault 
 gives way to them ; and by way of cure he advifes 
 them, that, to a fober and difcreet devotion, they 
 add temperance, humility and reafon *,'* 
 
 As our chriftian duty is a reafonahle fervice, we 
 muft exercife our reafon, and improve our under- 
 Handing, in the beft manner we are able-, and make 
 ufe of their afiiftance in our religious inquiries, as 
 •we employ them in all our other concerns, they 
 muft be highly ferviceable in our fpiritual purfuits, 
 the moft important of any other ; and it will be 
 very dangerous to reckon the ufe of them, as op- 
 pofite to the grace of God or fpiritual affiftance, as 
 luch a negled would make perfons liable to be 
 carried away by the force of ftrong imaginations 
 and paffions •, and have their heads filled with 
 dreams or groundlefs fancies, which they may look 
 upon, perhaps, as divine communications^ and by 
 
 this 
 
 * 'DxMoreenEnthuJJafmt feft. 51, fcV.— See alfo Mr5/;;j/?;-<«'o 
 Vajloia: Litter, p. 83. 3 
 
Chap. II. 0« E N T H u s I A s M. 183 
 
 this means be fometimes led into dangerous errors 
 or evil pradlices — When perfons then can give a 
 good account or reafon for what they do, they 
 have the beft grounds to hope, that they are di- 
 reded by the Spirii of God, and not by private 
 fancy or humour. 
 
 To guard againft enthufiafm, we mufl ferioufly 
 confider how dangerous it often is to true rehgion j 
 what great mifchiefs it has occafioned in the world ; 
 as has in fome meafure appeared from what has 
 been already obferved. — We mufl alfo have a fin- 
 cere regard to the whole will of God, as plainly 
 mentioned in holy fcripture (which is the rule of our 
 faith) and diligently endeavour to adorn the do^rine 
 
 of God our Saviour in all things^ Tit. ii. 10 If we 
 
 find ourfelves thus difpofed, we have reafon to con- 
 clude, that the Spirit of God dwelleth in us ; and if 
 we find any perfons teaching do6trines contrary to 
 what the fcripture direfts, or fpeaking with flight 
 or indifFerency about any of the duties*there men- 
 tioned, we mufl conclude, that they are deceivers, 
 or are deceived, or deluded themfelves ; notwith- 
 flanding the pretences they make to greater degrees 
 of piety than others. — The Apoflle obferves to the 
 chriflian difciples in his time j there are fome who 
 trouble you, and would pervert the gofpel of Chrifl ; 
 hut if an angel from heaven fldould preach any other 
 gofpel unto you, than that which we have preached 
 unto you, let him be accurfed. Gal. i. 8. — And this 
 he repeats in the next verfe to make them takt! 
 the more notice of this important diredion : — He 
 gofpel is then the flanciard of religious truths, by 
 which we muft prove all do6trines, and try the Spi- 
 rits, whether they be of God. — And the beft means 
 of putting a flop to enthufiafm would be by a dili- 
 gent pradlice of the feveral duties of religion, and 
 being an example to others in zvord, in icnverfnticn, 
 N 4 /.« 
 
184 On Enthusiasm. Chap. 11, 
 in charity, in faith and purity^ i Tim. iv. 12. — A^ 
 it would appear from fuch a condudl that there is 
 no necelTity for fieiv rei'elations or extraordinary af- 
 fiftances, in order to make religion and p/^/y flourifh 
 amongft us : — " And when perfons have once tafted 
 the comforts of true virtue, and the peace of con- 
 fcience adminiftred by it, they will m^ke little 
 account of thofe tumultuous emotiom of foul, that 
 are the mere efFefts of pafTion and imagination, 
 though thofe pretended lively fenfations are the 
 baits and allurements o{ fanalicifm *." 
 
 As a prefervative againft enthufiafm, particularly 
 amongft thofe who are members of the efiahlifhed 
 church, I muft earneftly recommend to them a due 
 regard' and diligent attention to its dodlrines, pub- 
 lic fervice and inftruftions; and they will then 
 find, that there is no occafion to go any where 
 elfe in purfuit of religious knowledge ; or to in- 
 quire after the doctrines and opinions which have 
 fprung up of late ; nor will they be in any great 
 danger of being led away by them — By an account 
 fent a few years ago from one of our plantations 
 abroad (where enthufwfm had prevailed) we are in- 
 formed, " That the tempeft of enthufiafm being 
 blown over, a great number of weU-meaning per- 
 fons, who had been afFcded with it, upon their 
 return to fober thinking, repaired to our commu- 
 nion, as the beft refuge from their wild principles 
 and praclices, which had railed fuch great confu- 
 fions amongft them f ." — And the poor unfortu- 
 nate man in our neighbourhood, before-mentioned, 
 •who was drove to diftraftion by fuch means, and 
 lived a day or two afcer he had ftabbed himfclf, 
 
 advifed 
 
 * Mt StivJlrasPapral Letter, p. 87. 
 
 -j- See an Account from Nr^v hnoland, in the Proceedings 0.' 
 ^he Scciety for Propngatuig the Gcfjul, annexed tO a Scnuou 
 preached by the Lord Bilhop of Lii:culi:, 1746, 
 
 / ML 
 
Chap. II. O?/ E N T H u s I A s m. i8^ 
 
 advifed his wife to flick to the ejlablif/jed churchy 
 and brmg up her family in that ivay. 
 
 Perfons will there meet with as good helps and 
 afliftances for increafing in the knozvledge of Gody 
 and being fruiful in every good ivork^ as in any 
 church or religious fociety whatfoever -, and this 
 good effeft, I hope, is vifible in great numbers of 
 our communion; and, if the reft be not fo good 
 as they ought to be, the blame is not to be laid 
 on that church to which they pretend to belong ; 
 or on the want of proper inftrudion to put them 
 in mind of their duty ; but the fault is intirely 
 their own, by not making proper ufe of the ad- 
 vantages they do or may enjoy And though the 
 
 true fpirit o^ primitive chrijiianity {ztxns indeed very 
 much decayed in the world ; yet I am fully per- 
 luaded that it might revive in our church, and re- 
 cover its former llrength and luftre, if the mem- 
 bers of it would be careful, by the divine afTiftance, 
 to live according to its found dodrfhes, and the 
 wife and pious directions there given ; as it is blef- 
 fed with as true, full and rational a knowledge of 
 the chriftian religion, as was ever enjoyed fince 
 the times of the Apoflles ',^ and in it is taught all 
 things pertaining to life and godlinefs ; as every wife 
 and unprejudiced member mufc be fully fenfible ; 
 and there wants nothing but a fuitable praClice to 
 make it the glory of the reformation^ and the orna- 
 ment of chrifiianity . So that, upon a due inquiry, 
 perfons would find good reafon for faying, // is 
 good for us to he here. — Here -ivill I dzvell, for I have 
 a delight therein. — And a converfation fuitable to what 
 this church requires, v/ill give a better evidence of 
 the divine operation upon their fouls, than the agonies, 
 tremblings, and other violent eliedts, faid to be fo 
 common amongft fome, who pretend to a greater 
 (hare of fpiritual afTiilance tlian ordinary. 
 
 If 
 
i86 0;z Enth us lASM. Chap. II. 
 
 If by means of the diredlions given in this trea- 
 tife, or by any other of the like nature, we can, 
 through the divine afliftance, preferve ourfeives 
 from error and delujion^ and come to the knowledge 
 and pradice o^ pure religion and undejiled; this muft 
 be looked upon as one of the chiefeft attainments ; 
 as it will yield true peace and comfort at prefent -, 
 and give us a good ajfurance of eternal fahation in 
 the life to come. 
 
 APPENDIX. 
 
[ 1^7 ] 
 
 APPENDIX, 
 
 4n EXTRACT from Mr Rimius's 
 Candid Narrative cf the Rife and Frogrefi 
 cf the Moravians, ^c^—V/ith "Remarks or 
 Obfervatiom, 
 
 OU R author informs us, that he attended for 
 a confiderable time the public preachings of 
 the Moravians^ and confulted the writings of fome 
 of their chief leaders (to which he refers us for 
 moft things he fays of them) by which means he 
 acquired a due knowledge of their do6lrines and 
 particular tenets j fo that, as he obferves, it is not 
 he that charges the fociety with the feveral grofs 
 errors and practices mentioned in this treatife i but 
 the writings and conduit of their own teachers are 
 their fole accufers. 
 
 This fed, we find, is but of a late date, and 
 began only \i\ Germany dbout the year 1722, and 
 owes its rife to Count Zinzendorf-, under whofe 
 
 protection 
 
i88 APPENDIX. 
 
 proteftion feveral people from Moravia, and elfe- 
 where, fheltered themfelves, and flocked to the 
 new fctLlement he had fet up ; — and he has been 
 always at the head of thisy^^, both in temporals 
 and fpirituals. From the age of feventeen, we are 
 told, he believed that he had a f^// from Providence 
 to preach the gofpel -, he preached at firll in fome 
 of the Lutheran churches, and got himfelf confe- 
 crated Bifhop of his Party j he afterwards laid 
 down his epifcopal dignity, and took up other 
 titks ; as that of Minijler Plenipctentiary, Lord Ad- 
 vocate of the Brethren, and the like ; pretending 
 that he had a call to all the world. We are far- 
 ther afiured by our author, in a piece lately pub- 
 lifhed, that the Count and his aflbciates have ftuck 
 at no arts to propagate their doftrine ; and that 
 their favorite ftratagem hath been to impofe upon 
 the unwary ( in which they have fucceeded ) by 
 taking upon them the title of the Moravian Churchy 
 which they have not the leafl pretence to ; and 
 which our author feems to have proved by feveVal 
 arguments. — The few natives of Moravia, which 
 came over to the Count, according to his own re- 
 port, were unconverted people or papifts, v/hom 
 he firfl brought over to the Lutheran doflrines ; fo 
 that they could not be reckoned any part of the 
 ancient Moravian church •, however tkofe people 
 were looked upon as proper inftruments to ferve 
 his end, or recommend, under the fan6lion of the 
 Moravian name, the fed he had fee up. — And we 
 are alfo aflured, that, by a method hitherto un- 
 heard of, the Count has impofed upon the public 
 by certificates from men of repute, nay froni whole 
 colleges ; who, on his bare word, without any far- 
 ther proof, have aflerted, that he and his people 
 were of that ancient church ; and by this means, and 
 many encomiums bellowed on that church, he has 
 gone from one country to another, affirming that he 
 
 and 
 
APPENDIX. igcj 
 
 and his people belong to that body, and makes pro- 
 felytes under that fpecious pretence; — and that he 
 might have remained undilcovered, if he had not, 
 by too hafty a publication of his fermons, and other 
 writings, betrayed himfelf, and caufed perfons to 
 
 inquire into the bottom of the matter And it is 
 
 obferved, — " That could the ancient Moravians, 
 who fo generoufly fpilt their blood in defence of 
 the purity of the gofpel, but come back and behold 
 the impiety of thefe pretenders to their church, 
 and the ridicule they bring down on the chrijlian 
 faith^ I am confident, fays our author, that they 
 would hardly be rellrained from running into ex- 
 tremes againft them, in abhorrence to their doc- 
 trines, and out of refentment at the notorious in- 
 novations made under the fan^lion of their names*.'* 
 
 The prefent MoraviatJs are then, we find, a peo- 
 ple drawn from all religions, a feci new broached ; 
 whofe true name from the founder fliould be Zin- 
 zendorfians ; as our author obferves "the King of 
 
 Pruffia properly calls them in his Memoirs They 
 
 have alfo taken the name of The Church cf the Bre- 
 thren, from thofe ■protejtant congregations, which, 
 they fay, for three hundred years pait have been 
 named 'The Brethren -f. 
 
 The County we are told, has fent his fellov/-la- 
 bourers throughout the world ; and that the fociety 
 has fettlemcnts or eftablifliments in many differenc 
 parts of it \ and he himfelf has been all over 
 Europe, and twice in America — T\\^ Moravians had 
 made, as they tell us, two hundred voyages by fea 
 fome years ago -, and we are affured, that they have 
 no where met with better fuccefs than in the BritiJJj 
 dominions, and the United Provinces ; but that 
 where their views were difcovered, they have again 
 loft ground. 
 
 In 
 
 * Solemn Call to Count 7.1 n%erukrf, &-c. 1 754, p. 21. 
 
 •j- ^QZ AManual of Do8rim, &:c. lately printed ior J. Bcecrcft. 
 
i90 APPENDIX. 
 
 in rcgzrd to difciplwe, we find, thatfubmiflion td 
 the will of the fuperiors of. the fociety is made a very 
 effential article of their fyftem ; and, to make this 
 implicit obedience without referve the more tolerable^ 
 it is given out, that their fuperiors receive from 
 Cbriji himfelf all the orders that are given ; and 
 this notion is inculcated with great care. — J^fas 
 ivotild have it fo -, the Lamb commands it ; is the ftile 
 of the minifters of the fociety || — Herein, we may 
 obferve, they agree in fentiments with the greac 
 enthufiaft Henry Nicolas^ founder of the fed called 
 'The Family of Lcve, " who exhorts his followers 
 not to hearken to nor believe any other informa- 
 tion but what is given by the elders in the Houfe of 
 Love ', enjoining them to give up their underftand- 
 ino-s wholly to fuch elders ; nay not to judge them- 
 felves by their own confciences, but only by the 
 elders; concerning whom they mult not have the 
 leaft fufpicion of error or unfaithfulnefs ! *" This 
 comes up fully to the claim of popifh infallibility, 
 and makes great numbers of Popes. — The Pharifees^ 
 we are told, paid fo great a regard to the counfels 
 of their elders, that they hearkened implicitly to 
 them, or relied upon what they faid, without any 
 contradidion f . 
 
 As money is reckoned the fmew of all great 
 fchemes, the brethren foon eftablilhed a fund, which 
 they called the LamFs., or Saviour's Chejl ; which 
 is now become very confiderable by the donations 
 of their profelytes : The Count has had always the 
 principal direftion of it, and he himfelf declares, 
 " That the ftewards of the fociety may fay to a 
 young rich man. Either give us all thou haft, or 
 get thee gone, thou canft not be one with us §.'* 
 
 The 
 
 jl Car.Md Narrati^jc, p. 2S. 
 
 * Sec Dr Merc's Graud Msjlery c/Godlinefs, B. vi. chap. 1 2. 
 
 \ Vid. Jcfcph. Autiq. 1. 18. cap. 2. 
 
 ^ Sue Candid Narrat. p 3 3 . from one of the Ci?««/'s Sermons. 
 
APPENDIX. 191 
 
 The Monlanijis of old, we may obferve, had alfo 
 their cbejl tor the fame purpofe, and fome principal 
 perlbn amongft them was appointed procurator or 
 Jleward ; and their leaders, though they pretended 
 fo much to extraordinary affiftanccs of the Spirit, 
 were remarkable for their covetous difpofition, and 
 choufmg the credulous multitude of their money I). 
 
 We are informed, that whoever defires to be re- 
 ceived as a brother amongft the Moravians, is not 
 welcome, unlefs he contributes to the cheji-, out of 
 which they are furnilhed for all their fundry under- 
 takings They have a company called The General 
 
 Deaconjhip^ which takes care of the public ftock ; 
 and we are affured that this company has the difpo- 
 fal of above two millions of money for the benefit: 
 of their colonies in Europe zxidi America \ this helps 
 better to explain to us by what means they are en- 
 abled to fupport the feverai diftinft focieties fet up 
 in fo many places. And one of this fe(5l in Ger- 
 many^ upon account of a law-fuit he h^d, declared, 
 the General Deaconjhip already looked upon itfelf 
 more powerful than the greateft Duke in Germa?i\\ 
 If they lliould then be allowed to carry on their 
 fchenKS without interruption, how dangerous, as 
 our author obferves, might they foon grow in feve- 
 rai ftates where they refide ? So that it may be 
 proper to make an inquiry into their policy in due 
 time. 
 
 We are informed, that the founder of their fe(5t, 
 when he went in Holland to gain difciples, was 
 much in debt, and that he found means thereby to 
 fatisfy his creditors ; and that his followers had beea 
 particuhirly attentive to make profelytes amongft 
 the Mennonijh there, who were a very rich people. 
 We are alfo told of his drawing a very rich mer- 
 chant 
 
 II Vid. Cav, Hlfl. Liur. A. D. 172. De Montana. — Eufeh. 
 EijL EccL 1. 5. cap, 1(3.— 'Cum VaUf, Not. 
 
192 APPENDIX. 
 
 chant into his party, and fending him afterwards 
 to Algiers to convert the Moors^ where he died. And 
 there are many other charges relating to fums ac- 
 quired from people who came over to that fe6t *. 
 
 As to fome of their tenets^ by accounts taken 
 from the Count\ fermons, we find, that he fpeaks 
 ■with great flight of the holy fcripture; and that 
 the reading of it appears to him to be more dan- 
 gerous than ufeful to the fociety \ and he makes 
 mention of its defeds and imperfedtions : And, in 
 order to ferve his own private purpofe, we are alfo 
 told, that he has made a new tranjlation of the New 
 Tejlamenf, in which he has often left out many 
 words, nay whole fentences and verfes ; and by this 
 attempt, and the vail number of faults in the tran- 
 flation, he has given great offence to all Germanyf, 
 He audacioufly charges the Apoftles with fpoiling 
 Cbrifi's plan from the very firif preaching of the 
 gofpcl, and that the clergy have to this time deceived 
 the world \\. The defign of this, we may imagine, 
 is to induce the people to depend on him as an/«- 
 fallible guide. — The proteftant religion is repre- 
 fented by him as a Samaritan conjlitution, a Laodi- 
 cean-, but his fe61: as the church o\ Philadelphia, and 
 himfelf the angel of it, Rev. ch. iii. He gives the 
 world to underftand, that his fed will fo far weaken 
 the proteftant conftitution, as to leave nothing ot 
 it but a caput mortuum, or ufelefs fubftance. — And 
 he boafts, that from him a new p^nW ihall begin 
 in church hiftory §. Upon this, and the like ac- 
 counts, our author obferves, that the controverfy 
 is not to be confidered on the footing of an ordi- 
 nary 
 
 * See Preface to ^Iv Siiafira^ Pa floral Letter — SoJe/r.n Call- to 
 Count Zir.r^aido'-f, p. i^.-— Candid Narrative, p. 28, — 61, i^c. 
 ■\ Solemn Call, Sec. p. 1 4. 
 
 |] Candid Nair,7t:--je, p. 38, 39. — So/cm.'r Cell, p. 14. 
 § Sc^, Solemn Call ty Ccunt, K:z. p. 13, (Jc _^ 
 
APPENDIX. 193 
 
 nary one, as it is carried on againft a perfon who 
 pretends to mzv giftst and Teems to aim at a revo- 
 lution in the church.. — That when a perfon attempts 
 fuch things, fpenks in fuch lofty ftrains, and pre- 
 tends to fuch an extraordinary call, his life and 
 condud ought to be examined into, as well as his 
 doiflrines. 
 
 In regard to the doflrine of the ^rmity^ he de- 
 clares, that to avoid idolatry, perfons ought to be 
 taken from x.\\t Father diwd holy Ghojl^ and conduced 
 to Chrijl ; with whom alone^ he fays, chriftians have 
 to do, and that we have no bufmefs with any body 
 ^\{q ; that God, the Father of our Lord Jefus Chrijl^ 
 is not our diredl Father ; and this he calls one of the 
 
 capital errors in chriftendom Thus the Son is the 
 
 chief objed: of their worfhip ; and yet he fpeaks of 
 Him v/ith a kind of difrefpedl or contempt, in re- 
 gard to his human appearance *. 
 
 Several of them have g.reat devotion for \\\tfive 
 wounds of the crucifixion ; and many of fheir hymns 
 on this fubjeft are full of fuch infipid, childifh, 
 abfurd exprelTions, and rapturous nonfenfe, that 
 they are rather like the dreams even of a delirious 
 perfon, than the pious ejaculations of a fober chrif- 
 tian. — Nay fome of the exprelTions are indecent 
 and very offenfive "f". 
 
 The County we are told, has the art of bringing 
 over people to his fe6t, not by infiruSlion, or by 
 enlightning their underftanding, but by the more 
 prevailing art o/i perfuafion \ by winning upon their 
 imagination and paflions ; and making ufe of his 
 doctrine of the blood and "jooiinds of Chrijl, as a kind 
 of opiate or charm ]|. — Thus we read of fome here- 
 
 O tics 
 
 * S)e& Solemn Call, &c. p. l8. — Candid 'Narrciti-ve, p. 46. 
 + Sec Cavdid Narratii-e, p. 43. where you have a CoUeclion 
 cf many Exprefilons of this Naturt. ' 
 
 jl Sclexn Call, circ. p. 4.. 
 
194 A P F E N D I X. 
 
 ^jcs of old, who had the art of inducing perfons 
 to be of their focicty, before they inftrufted thenrji 
 in their particular opinions, which were l<:ept from 
 them, till after they had engaged themfelves in the 
 party §. 
 
 They rejeft reafon and philofophy ; faith, they 
 fay, does not require any demonftration •, it is' 
 
 brought forth in the heart by the Spirit Rege- 
 
 neration they affirm is brought about fuddenly all 
 at once; and that fuch as are not children of God, 
 are not to prepare themfelves for it by good '•joorksj 
 or'good reiblutions, as fuch preparations for coming 
 to God- are rather an obftacle to faivation * !^ — Thi.o 
 leems contrary to the account which the gofpel 
 gives us of Cornelius a devout heathen, to whom 
 an angel was fent to afTure him, that his prayers 
 and alms were come up as a memorial before God, 
 
 A6ls X. 4 A perfon regenerated, they lay, enjoys 
 
 great liberty, " as he does what the Saviour gives 
 him an inclination to do -, and what he has no in- 
 clination for, he is not obliged to do. The Saviour, 
 fays the Counti can change the oeconomy of falva- 
 tion every hour •, he can make laws and abrogate 
 them •, he can make virtue vice, and vice virtue ; 
 and properly fpeaking the regenerate perfon does 
 nothing, it is the Saviour that a6ts in them." — How 
 dangerous are fuch opinions ? When once perfons 
 fancy themfelves regenerated, they may be eafily 
 tempted to do whatever comes into their heads, 
 though contrary to reafon and holy fcripture, and 
 fay they are afted by the Spirit. 
 
 As 
 
 § Nedifcipulis quidem propviis ant€ coramittunt, quam fuos 
 fecerint; — habent artificlum, quo prius perfuadeant, quam edo- 
 ceant ; Veritas autcm doccndo peilU.dct, non fuadendo docet. 
 lertul. ad-ver. Vahntin. 
 
 * As appears from one of the Count'% Sermons. CaniUJNar- 
 ratk'e, p- 4''. 
 
APPENDIX. 19^ 
 
 As the Moravians are made to believe that the 
 Saviour rules them by their Chiefs, whofe orders 
 mufl be executed the moment they are given^ how- 
 arbitrary and unplealant Ibever they may appear : — 
 Our author juftly obferves, that this tenet muft be 
 dangerous to government i as the will of a few 
 perlbns is fufficient to make a number of people 
 a6t even againll their own inclination ; nay againfb 
 common fenfe, upon being told, that the Saviour 
 will have it fo. — May not the fafety of a govern- 
 ment depend on their good will ? Which I think, 
 fays he, is a very precarious fecurity. For this 
 reafon, we are told, fome protefiant Princes, after 
 having found that the Count exercifed more thana 
 papal power over his fociety, and that blind obe- 
 dience was paid him in whatever he direfled, chofe 
 to part as foon as polTible with fuch fubjedts, ra- 
 ther than by keeping them longer be at the mercy 
 of their rulers Thefe people, as our author ob- 
 ferves, openly declare, That they are a leaven mixed 
 with a quantity of flour ^ till it fhall have leavened it 
 all through. It is doubtlefs then incumbent on 
 every good chriftian, fays he, to be upon his guard, 
 and prevent, to the beft of his power, the fatal 
 confequences which fuch a leaven will probably 
 produce, if not checked in due time *. Again, 
 they are to be fufpefted on account of the y^^r<?/y 
 they affedt in their do6trines ; that government, 
 which grants liberty of confcience to a fociety, 
 fliould be informed of the moft minute parts of 
 their doftrine and difcipline ; know whether the 
 fecurity of the realm is like to be atfeded thereby, 
 
 or not It is true the Count fays, " Come and fee 
 
 in what manner we pray, and perform the public 
 offices of religion, and you will find that we are 
 a peaceable people." But our author aflures us, 
 
 O 2 tha; 
 
 * Solemn Call, p. ^i- 
 
196 APPENDIX. 
 
 that befides their pubUc meetings they held private 
 ones, to which only approved members were ad- 
 mitted i and that their teachers took care to pro- 
 fefs pubhciy only fuch things as every body might 
 hear, whether Moravians or not ; and that when he 
 at iirft attended their fermons, he could not give 
 credit to the charges brought againft them ; but 
 now and then ilrange doftrines, he obferved, un- 
 warily dropped from their teachers ; as, that tranf- 
 grejfion and fin were now no more, and the like ; 
 which made him fufped that there mull be amongft 
 them dodrines of a dangerous tendency — He tells 
 us alfo, that their leaders inform the ignorant and 
 unwary amongft them, " That fhould their tenets 
 be handled in public writings, chrifiianity would 
 run the rifk oibtm^ ridiculed by unbelievers-,''^ which 
 feems to be an acknowledgment, that they hold 
 dodrines, fuch as they are confcious afford a handle 
 for ridicule, which the true doflrines of the gofpel. 
 do not. 
 
 The Count himfelf declares, *' That he finds it 
 necefTary to fpeak paradoxically to fuch as are not 
 initiated into his myjleries. — That he has different 
 kind of infrrutlions or doftrines -, fome not to be 
 preached from the pulpit, but in private congre- 
 gations ; or to be delivered only into one^s own ear.—^ 
 And he almoft glories in having a new language 
 not underftood by others." — And he has long ago 
 enjoined his difciples " to give no anfwer to what 
 is wrote againft their doiflrines, fliould even the 
 charge be true ; he obferved that their aftairs had 
 fuffcred by fuch means ; — and that very likely fuch 
 writings againft them would foon be forgot *.'* 
 
 From the fiir pretences of the Moravians, many 
 Princes have received the fociety in their domi- 
 nions;. 
 
 * See Sohavi Call to Coioit 7Jtizer.dorf, ISc. p. 2, tV. where 
 his own Writings are referred to. — Ibid. p. 23. 
 
A P P E N D I X. 197 
 
 nions ; but time has fhewed, fays our author, that 
 •even thofe Princes found themfelves at length un- 
 der a neceflity to caufe their emigration •, that they 
 fhewed things only on the faireft fide ; and no more 
 of their doctrines than what they thought fitfliould 
 be known ; and the anfwers they gave to the quef- 
 
 tions propofed to them were full of evafions We 
 
 are told their teachers in general affed great obfcu- 
 rity, and fpeak often in fuch a manner as to leave 
 ibme way for evafion ; and that, when upon fome 
 occafion the government, where they were fettled 
 in Germany^ was for looking more narrowly into 
 their plan, all means imaginable were made ufe of 
 to prevent this itep j — and that when they were by 
 a public edi6t ordered to withdraw, the leaders of 
 the fed: made the followers believe, that this was 
 perfecution ; which, as martyrs, they ought to 
 lufFer for Chrift\ fake ; and fo the people, we are 
 told, rejoiced at it i". — And our author obferves, 
 that their leaders induced the legiflative power of 
 this kingdom to believe, that their tenets do in no 
 refpeft differ from other proteflants. Upon which 
 account an Ad has paffed in their favour, which 
 grants them leave to fettle in the BritiJJj Domiiiions. 
 — He takes notice in another place, " That as the 
 A61 of Parliament, which was furreptitioufly ob- 
 tained, only allows them a fectlement in the Colo- 
 nies abroad, whether or no Count Zinzendorf doth 
 not incroach on the toleration granted his fed, by 
 alTuming an authority to convoke and hold general 
 fynods of his party in England^ and by fending out 
 orders, dated at fuch fynods in London^ not only 
 throughout all Great Britain, but to all parts of the 
 ■v/orld * ? 
 
 O 3 The 
 
 •f- Candid Narrative, p. 57, 99, 
 * Solemn Cally &c. p. zn. 
 
198 
 
 APPENDIX. 
 
 The teaching perfons to give up their reafon may 
 prove pernicious to government, as it follows from 
 hence that they are liable to be expofed to all man- 
 ner of delufions j there being no abfurdity, no doc- 
 trine To extravagant and pernicious, that may not 
 find entrance into their minds. — And who can 
 tell to what a length fuch delufions may be car- 
 ried, or what ufe may be made of them by the 
 chiefs of a people, who, as it is obferved, are guided 
 only by feelings imagination and paflion, as the 
 Anabaptifts o^ Munfier were of old ? — Another doc- 
 trine, equally pernicious to government, is the 
 Count*s aflertion, that Cbriji can make virtue to be 
 'vice, and "vice virtue +. — This feems to be bor- 
 rowed from what Bellarmine declares to the fame 
 purpofe concerning the power of the Pope^ namely, 
 if he (hould command the praftice of vice, and 
 forbid virtuous actions, the church is bound to be- 
 lieve vices to be good, and virtues to be bad 1| 
 
 As reafon is given up by thofe who fubmit them- 
 felves implicitly to their chiefs, it is eafy for their 
 rulers to make them perpetrate even the moft hor- 
 rid enterprizes whenever they pleafe ; virtue is not 
 virtue at all times, and vice muft be virtue, when 
 they will have it fo. 
 
 They alfo, like other enthi[fiajis, are guilty of 
 o-reat uncharitablenefs to thofe who differ from them ; 
 they boaft that they are a chofen fiock and race-^ and 
 look with difdain upon all other chriilians, efteem- 
 ing them people only who pretend to chrijiiamty, 
 and are guided by a clergy, whom, they fay, are 
 SatarCs profej^ors, and have deceived the world to this 
 day : — And v/hen Chrijt comes to judgment, " We, 
 fays the Count, do not propofe to ourfelves to be 
 on the right hand, or the left •, but we are to be 
 
 •f- CarJid Narrative, p 46, 64. 
 {{ Dc Pont:f. Rom. lib. 4. cap. 5. 
 
 ^mon^ft 
 
APPENDIX. 199 
 
 amcmgft thofe faints that accompany him, and are 
 to come along with him in triumph.^* 
 
 We have obferved before that enthufiafis had been 
 often very fond of tht nuptial Jlile, and were in- 
 clined to fome licentious pra5lices. — The truth of 
 this feems to be too plainly confirmed by fome ac- 
 counts given of the Moravians out of their own 
 writings in this Narrative ; and in another piece 
 lately publiflied by the fame author*. — There we 
 find, " That marriages are looked upon by them 
 as the capital article of their focicty, as the moft 
 precious depofitum from the hand of the Lord ; the 
 great my ftery of all human things, whereof the key 
 is given to them •, not indexed, as they pretend, on 
 account of the exterior cjrcumflances, but for "the 
 iake of the principal pUn which the Lord had in 
 his own bxeaft f. The hufbands are called Vice- 
 
 Chrijts^ Chriji'^s-Legats^ and the like Their elders, 
 
 "we find, have the fole right of making matclies, 
 and no promife of marriage is valid*without their 
 .confent ; fo that the authority of parents is quite 
 .excluded in this fociety, and they are to marry 
 only fuch perfons, whofe regemration God hath 
 with certainty made known to them ; and in- 
 
 Itrufted in the importance of the conjugal ftate 
 
 And the ftate of unmarried perfons after fuch an 
 
 age is j-eprefented 2.%hrutiflj^ ox -a jl ate of madnefs . 
 
 The expreffions they make ufe of on thefe occafions 
 are fo grofs and obfcene, that they cannot be re- 
 prefented to the reader in a decent drefs, but muft 
 be offenfive to chafte ears ; they are deformities 
 which no veil can cover ; and fome of their hymns 
 .upon this account cannot be read without blufliing. 
 > — One could fcarce give credit to the accounts, 
 O 4 but 
 
 * J^is Solemn Call to Count 7Anxci:dorf to anfwer the Cliarges 
 brought againft the Moro'viaiis in the Carclifi Karrut. p. 15. iSc. 
 ■^ Candid Narrative, p. 52, ^V. 
 
200 A, P P E N D I X. 
 
 but that they are evident from the writings of feme 
 of their principal leaders, and from fome of their 
 public hymns *. Senfual defires feem to be gratified 
 and indulged under the cloak of ffiritual love and 
 pretence of religion ; and doftrines of this nature 
 jnufb excite fuch ideas, amongft the younger fort 
 efpecially, as will not be very confident with pirre 
 religion and undefikd. — We are told indeed, by one 
 of their writers, that they frequently give very 
 flrift exhortations in regard to the article of purify]. 
 And indeed there feems to be great occafion for it : 
 But why fhould they kindle a dangerous fire with- 
 out any neceffity, or only for the fake of trying 
 their fkill in putting it out, or keeping it from doing 
 any hurt ? 
 
 They are alfo charged with fuch ceremonies at 
 the celebration of their marriages, as, if true, 
 fuppofe them given up to all fenfe of fhame; fome 
 of thefe things, we are told, are kept fecret from 
 their new converts, or common fort of brethren. 
 This is laid to their charge by grave perfons who 
 had proper opportunity of knowing the truth, and 
 who challenged them to proceed againft them by 
 due courfe of law, it they could convift them of falf- 
 hood II •, and offered to produce before a court of 
 judicature undeniable proofs of what they advance §. 
 . — Our author had good reafon therefore to quef- 
 tion, " Whether examples are to be found of a 
 fanaticifm more extravagant, and a myjlicifm more 
 grofs and fcandalous. But he charitably believes, 
 that many of the Moravians, or of the Count's fol- 
 lowers, are men of much better principles than 
 their leaders would inftil into their minds ; and 
 
 are 
 
 * See Candid Narrat. P- 54. ^c—Solem: Call, p. 16, l3'c. 
 •\ Modeji Plea for the Church of the Britbrcv, p. 4. 1754. - 
 II Candid Narrative, p. 54, 90. 
 § Solemn Call, i^c. p. 12. 
 
APPENDIX. 201 
 
 Are rather guided by the riiles of Chrijlianity for* 
 merly taught, than by this new inftrudion he gives 
 them*." 
 
 The accounts here given put us in mind of thofe 
 unclean rites faid to be made ufe of in fome of the 
 Heathen Myjleries, which they alfo kept fecret from 
 thofe who were not initiated into them -f. And 
 fome of their obfcene reprefentations were defended 
 under pretence of being only emblems of that myjli- 
 cal regeneration and new life, to which the initiated 
 had engaged themfelves^. Some heretics of old, 
 we are told, " prepared a nuptial bed, and perform- 
 ed a fecret ceremony by pronouncing fome words 
 over fuch as were to be initiated; and the marriages 
 then were reckoned fpiritual, and conformable to 
 the celeftial nuptials j|. — The great adverfary of our 
 holy and pure religion could not take a more ef- 
 fectual way, than what has been here mentioned tp 
 bring it into contempt, and make \l the fport of 
 fltheijis and libertines. 
 
 It affords rather matter o^ pity than mirth to find 
 the chief leader of the Moravians, with fo much 
 earneftnefs declaring, " that all fouls are of the fe- 
 minine fex, as they are to be married to Chrift j that 
 to imagine a human foul to be a male one, would, 
 fays he, be the greateft folly, and a fancy thaf 
 could not enter into a Chriflian even in a high fever §. 
 But no perfon, except one in d. fever or fome worfe 
 diforder, would, one might imagine, talk at this 
 rate. 
 
 We 
 
 * Candid Narrative, p. 55. 
 
 f Mam & ilia Eicujlma ; Harefis Sc ipfa Atticas fuperflitlonis, 
 quod tacent pudor eit. Tertul. adfcrj. Valer.t. 
 
 X See Dr JVarhirrcn\ Di'v. Legal. Book II. Sed. iv, p. 167. 
 
 II Vide E-ufeb. HijL Eccl. Lib. IV. cap. xi. 
 
 ^ The Saviour has created no Animos but AnhnaSy {^ic-fauls^ 
 which are his bride, Jhe candidates to reji in his artnSy and in the 
 eternal bedcha7nber, &C. from a Scrmon of the ICww/';, vid. Caiid. 
 Narrat. p. 49. 
 
102 A P P E N D I X. 
 
 We are farther affured by feveral foreign divines, 
 who were employed to make a ftridl fearch into 
 the principles of the Moravian, that in this cafe 
 we are fpcai-dng of ; *' under pretence of religion, 
 they have interlaced in ma^^imomal matters (or in 
 their dired;ions about that flate) fo many fcanda- 
 lous, falfe, and fingular opinions and iniiruftions ; 
 (which they give out as moft holy) and m many of 
 their public hymns have made u(e of fuch a num- 
 ber of crude, lafcivious, and fcandalous exprefiions, 
 that a perfon, who makes but little account of reli- 
 gion, would be quire afliamed to mention them 
 openly to others ;" fo that their condud: in this re- 
 *^fpe(St may be looked upon as one of the moft glar^ 
 jng fcandals given by them ; — and we are afiured, 
 that this is a charge which is not fo much as denied 
 by the fociety, but openly defended in their pub- 
 lic apologies, and declared holy and innocent ; and 
 they fay that none can be offended therewith, but 
 thofe whofe hearts are not yet purified by the blood 
 ofChriji*, 
 
 The fame divines have alfo colle6ted feveral more 
 of their dofbrines and tenets — They tell us, that 
 fome principal perfons amongft the Moravians be- 
 ing alked if their fociety could err ; it was anfwer- 
 ed, " that Chriji was its head, and confequently fo 
 far enlightened it, that it could not err; and that 
 the fociety was perfecft and infallible.*' — Another of 
 their fociety, who had been feveral years amongft 
 them, declared, " that many of them had lived 
 without the Bible^ and fuch as have it fell it, or give 
 it away ; and perfons of the firft rank amongft them 
 boafted, that they had never read the Bible ; others 
 
 affirm- 
 
 * S)Qe Candid Narrati'vc, p. ij ij, ^V, from the Ittters wrote 
 by the divines at the univerfity ofTuHh-gai to the Duke oflf'uj- 
 tfnbcrg againll Cou}:t ZitizendorJ', 
 
APPENDIX. 203 
 
 affirming, that it was not a whit better that every 
 body had it in his power to read th Bible." Thus 
 we find how prejudicial enthtiftafm is to the true 
 
 revelation of God's word in holy fcripture They 
 
 have declared alfo, that liberty of conscience was per- 
 nicious, and that it was not well every one Ihould 
 have the Bible. 
 
 Concerning the doftrine of the Trinity, thofc 
 divines fhew from the writings of the Moravians, 
 " that they efteem the oeconomy of the Trinity hi- 
 therto believed ; viz. that God th^ Father is the 
 Creator, the Son the Redeemer, and the Holy Ghoji 
 the Sandlifier, as a capital error in the Chrijiian 
 world i — and that he, who knows nothing more of 
 the Godhead, only believes in the man Chrijl, can be 
 faved ; no other Godhead ought to be taught, fave 
 that which was in Chrijl, who is the officiating Go4 
 of the whole world *." 
 
 They have afferted in an infultingjnanner, *' that 
 the whole doftrine of warring againfifin is a human 
 fiidion ; what kind of war, fay they, can a deadman^ 
 a miferable fmner, in a Vv'ord, a child, be fuppofed. 
 to carry on ?" — And they fpeak oi converfwn as ef- 
 feded in an hour, or a minute. 
 
 It is obferved, that there is not much hopes thaf 
 the Moravians will hear what is charged againft 
 them -, as their records fhew in what an odious in- 
 fulting manner all thofe divines and writers have 
 been treated, who from an honeft heart have wrote 
 againft them : And they boaft, that no member of 
 their fociety reads fuch writings ; no wonder then 
 if they can keep the people in fuch fervile depend- 
 ances ; and that they fhould look upon what is al- 
 
 ledged againft their chiefs as downright calumny 
 
 " It will always remain, as our author obferves, 
 
 an 
 * Caiidiii Narratiif, p. 113. 
 
204 APPENDIX. 
 
 an inconteftable truth, that the tree is known 1y its 
 fruit J when men therefore broach any doftrine 
 concerning the Deity, that muft be fhocking to 
 the ears of all true Chriftians ; when they teach that 
 reafon muft be given up ; or pretend to immediate 
 orders from Chrijl ; and under that colour impofe 
 upon their deluded followers whatever they plcafe j 
 when they teach that Chrifi can make the moft vil- 
 lainous ad to be virtue, and virtue to be vice ; 
 when they openly profefs that the divines without 
 the pale of their fedt have to this time deceived the 
 world 5 when thofe things which decency forbids to 
 mention, are lafcivioufly commemorated in their 
 ^hymns ; when thefe and the like things can be made 
 to appear, will any body believe that the religion 
 of fuch a fociety is a true one, or is to be coun- 
 tenanced ?" 
 
 Thus have I given a brief defcription of fomi of 
 the grofs and dangerous opinions of the Mora- 
 'vians*; related without any aggravation, or deviat- 
 ing, I hope, from the fenfe of my author •, having 
 added fome few obfervations of my own in proper 
 
 . places And this may be of ufe to undeceive fome 
 
 of their deluded followers, (who might be ignorant 
 probably about many of the things here mention- 
 ed) and to prevent others from being impofed up- 
 on by them ; and to let us fee how fit it is to dif- 
 courage a fed which maintains opinions of this na- 
 ture ; as this nation has already fmarted feverely 
 from the madnefs of enthufiajls : And if it be af- 
 flided again in the fame m.anner, it muft be look- 
 ed upon as a puniftiment in fome meafure due for 
 the negleft and contempt of religion, and not mak- 
 ing a proper ufe of thofe great advantages we at 
 prefent enjoy. 
 
 * Collefted from v^X^zrti oi r.\it Catidi.i Kurratlve, nrd the 
 Sok/iin dill (0 Court Zhxendo^f, by the fame author. 
 
APPENDIX. 205 
 
 If the accounts above mentioned are true (as we 
 have great reafon to think they are) no wonder 
 that feveral of this fociety fhould deny many of 
 the things laid to their ciiarge, as being afhamed 
 to own them pubHcly ; and indeed the very men- 
 tion or bare defcription of them, may ferve in a 
 great mearur£ to confute them — This we find was 
 generally the cafe of the heretics of old. — Thus the 
 Meffalians either denied or concealed their moft dan- 
 gerous and corrupt do6lrines*; which was alfo the 
 eafe with the ValentinianSy a branch of the Gnoftics-y 
 they gave ambiguous anfwers, and declared,, that 
 they adhered to the common faith with other Chrif- 
 tdans. And when they were charged with holding 
 contrary opinions, they denied them ; being appre- 
 henfive that a public diicovery would overthrov? 
 their dodlrines-f. 
 
 We might wifh that feveral of the things laid to 
 the charge of the Moravians were not true : — The 
 Papijlsy we find, by fome of their fuperflitious and 
 unchriftian praftices, give great offence to the un- 
 believing nations, and make them have an averfion 
 to the Gofpel ; and what would fome of them fay, 
 if they were told that the grofs opinions and prac- 
 tices before referred to were approved of by thofe, 
 who look upon themfelves as the moft "perfect 
 amongft the profeffors of the gofpel ? — Tf// it -not 
 in Gath^ lefb unbelievers rejoice and triumph ; and 
 the name of God. be blafphemed amongft them on this 
 account, 2 Sam. i. 10. Rom. ii. 24. This ought to 
 put the more religious part of thofe, who incline 
 
 to 
 
 * Vide Thcod. Hiji. Eccl. Lib. IV. cap. xi. 
 
 •f- Doclrinas abfcondunt, fcientes cafum & ruinam doflrinas 
 fuse. Lena;, ad-v. Har. Lib. IV. cap. lii. — Si fubtiliter tentes 
 per ambiguitates bilingues communem fidem adfirmant; ft fcire 
 te, oftendas, negant quicquid agnolcunt, isc, Tertul. adverf. 
 Vaknt, 
 
2o6 APPENDIX. 
 
 to this fed, upon their guard \ and induce theni to 
 make a ftrid inquiry, whether or no tbefe thing^ 
 are fo? and be a warning to others how they en- 
 gage amongft them. 
 
 Their apologijis, inftead of replying to the parti- 
 cular charges brought againft them, have only, we 
 find, given high encomiums on their party in ge- 
 neral terms, without anfwering any one accufation, 
 which they pretend indeed to have done feveral 
 times ; but they are ftill challenged to do it by the 
 author of the Candid Narrative in particular, who 
 declares, that he cannot reft fatisfied, till the pub- 
 lic has a fair and explicit anfwer to the fevcral 
 charges there brought againft them -, which it has 
 indeed a right to expefl at their hands * : — they are 
 required by him to quote diftinftly one article af- 
 ter another, and give a clear anfwer to each •, and 
 not to pick out paflages here and there, juft what 
 fuits their purpofe beft ; or aflc a few queftions -, or 
 call their adverfaries names-, and reprefent their 
 ■writings as libels^ though ever fo well fupported by 
 proofs This, he obferves, cannot be deemed an- 
 fwering % and in this manner have they anfwered 
 many times : — And the Count, we find, has expref- 
 fed himfelf in the fpirit of perfecution againft fome 
 who have attacked his favorite tenets j as that they 
 deferved to have their tongues plucked out, or dejiroyed 
 with a thunderbolt ; this, as our author obferves, is 
 anfwering with a vengeance \. 
 
 In regard to the Candid Narrative^ we are aftlired 
 by good authority from abroad, " that the author of 
 it has taken his materials from the beft fources, and 
 
 accu- 
 
 * See Mr Rimius^j Solemn Call to Count 7Jtizendorj\ p. 22. and 
 alfo Mr Frey% account of his coming amongft the Mu>u-v>uui^ 
 and his reafons for leaving them. 
 
 •j- Solemn Call to Cciuit Zinzendorf, &C. p. lO, 11. 
 
APPENDIX. 207 
 
 accurately rendered into Englifh the original German 
 fajfageSy in his notes •, by which means, as they 
 obfervei the eyes of many in England, efpecially 
 among the clergy, are opened -, who hitherto want- 
 ed an opportunity of viewing this itdi in its tru6 
 light : — and that luch inftances are the fitted for 
 opening the eyes of a nation, which on admitting 
 this feft promifed itfelf great advantages from their 
 eftablifhing 7nanufa5fures, and peopling their colo- 
 nies *." They farther obferve, " that the Mora- 
 vians would fain have fuppreffed Mr Rimius's Nar- 
 rative ; and for that purpofe a perfon was fent to 
 the publifher to infinuate that it would be fome 
 hundred pounds in his way, if he would comply 
 with their defire.'* — Our author alfo tells us *** that 
 having failed in endeavouring to fupprefs his book, 
 they fought to difparage its contents by flander, 
 and attempts to do him a prejudice -f.'* 
 
 Though in charity we may hope that great num- 
 bers of that party difallow feveral oPthe tenets of 
 their principal leaders \ yet by not exprefsly de- 
 claring fo, they in great meafure make them their 
 own ; thus fome, who have lately offered pleas in 
 defence of this fe6l t, fpeak of their Jirjl leaders with 
 the greateft regard, which could not well be done 
 if they condemned feveral of their opinions. — They 
 excufe the apologizing for themfelves, by obferving* 
 that when perfons are prepofTefTed againft truth, 
 apologies are read : as many came to hear our Savi- 
 our, only to make fome objeftion, and as upon 
 this account he made the following anfwer to the 
 
 chief 
 
 * See an abllra£l of the literary Gazette, publifiied at the 
 ntiiverfity o{ Cottinge/i, kc. July 21, 175 J, — as let down in the 
 Solemn Call, p. 24, kc. 
 
 ■\ Ibid. p. 9. 
 
 X See A modejl Plea for the Church of the Brethren, Lond 1 754. 
 
2o8 APPENDIX.- 
 
 chief priefls and fcribes, " If I tellyou^ you will not 
 believe w^j when they afked him. Art thou the Chrijt? 
 Luke xxii. 6j. — Hence, lay they, the brethren can- 
 not be blamed for following for the future their 
 Lord's example more flriftly, and not fuffering 
 themfelves to be drawn from their great defign by 
 the ufelefs and endlefs labour of defences, and the 
 like *. 
 
 But it fhews great prefumption, I think, to draw 
 fuch parallels. Nor will this anfwer be looked upon 
 as fufficient in them j and what they call only em- 
 harrajfed innocence will ftill pafs for guilt with a great 
 many, unlefs they clear it up better than they yet 
 ^have done Nor will it be fufficient only to de- 
 clare in general, " that they are a city fet upon a 
 hillt and that our Saviour and his chief favourites 
 were mifreprefented by the Pharifees^ and looked 
 upon as /innerSy and fo it is enough for the fervant 
 to he as his majler, and the likef. — A more parti- 
 cular anfwer is expeded from them in regard to fome 
 of their doftrines and practices, and the charges laid 
 againft them ; which are not built on bare ground- 
 lefs furmifes, but on their own writings. — Nor is it 
 fatisfaftory only to compare the books which come 
 out againft them, to the flood which the dragon caji 
 out of his mouth. Rev. xii. 15. and hope, that at 
 length they fhall prove victorious %. — Perhaps fome 
 of their teachers may have attempted to retorm fe- 
 veral of their erroneous dodrines and practices, and 
 like the Marcionites of old they may be daily chang- 
 ing their opinions, as their weaknefs is difcovered 
 by the arguments brought againft them §. 
 
 We 
 
 * See A 7nodcJl Flea, &-c. p. lO, il. 
 -}■ Ibid. p. II, 13, l^c. , 
 
 X Ibid. p. 15. 
 
 § Quotidic rcformant illud, prout a nobis qnotldie revincun- 
 tur. "iertui adv. Marciun. Lib. IV. p. 506. Ed. Rigalt. 
 
APPENDIX. 209 
 
 We may obferve, that their chief leaders boaft 
 much of being defcended from the ancient Mora- 
 vian churchy (though we find without any fuffi- 
 cient reafon) yet fuppofing their claim jufl, and 
 that they hold the fame opinions with that ancient 
 Protejiant church ; is this any true reafon, why 
 they fhould go about with fuch zeal amongft us, 
 making divifions, and drawing perfons into fepa- 
 ' ration from the eftablifhed worfhip ; where the 
 proteftant, and all true chriftian dodlrines are taught 
 in as great perfeftion as they can pretend to? — 
 They fliould rather endeavour to keep the unity of 
 the Spirit in the bond of peace^ firiving together with 
 us for the faith of the Gofpel, Phil. i. 27. 
 
 They bid us confider, " what an arduous tafk 
 they have, to fuperintend and manage fuch a rifing 
 body as theirs ; fuch a fele6t congregation for Je- 
 fus^ brought together by the holy Spirit, and over- 
 ruling providence out of fo many different nati- 
 ons, religions, and fefls ; that the powers of dark- 
 nefs are employed againft them, and they are as 
 it were in the front of the war againft the world, 
 the flelh and the devil"*. — But what fufficient 
 authority have they for this declaration ? And till 
 we fee more clearly the neceffity of fuch a fociety 
 as theirs, and the good effeds produced by it, they 
 cannot reafonably exped, " that perfons, inftead 
 of cavilling at, publifhing and expofing whatfoever 
 in them could be reprefented as a fault and na- 
 kednefs, fhould rather truly pity their condition ; 
 wondring, and praifing God, who has enabled 
 them thus far to ftand their ground •,*' or that, " let 
 the defeds in their church be what they will, yet 
 ihe really is, and ought to be owned a very va- 
 hiable branch, or fed of Chriftendom, a divine 
 
 P appa- 
 
 * Modejl F Is a for the Brethren, pa^e 14. 
 
210 APPENDIX. 
 
 cPparatus for the advancement of our Redeemer's 
 Kingdom." * 
 
 This writer indeed declares, that when the fed 
 of the Moravians was tirft embodied together under 
 Count Zinzendorf^ they aimed with an earneft zeal 
 at cbrijlian perfeBion^ and pui-fued all common 
 hieafures to compafs fo great an end ; labouring 
 after the higheft lummit of human right eoiifnefs ; 
 namely, orthodoxy of doctrine, and holinefs of 
 life. Yet one thing, and that the cardinal point, (wc 
 are told) was ftill wanting ; till at length, God 
 taking pity on them revealed his fon Jefus , and his 
 \iU-atoyiing facrifice in their hearts ; and that they 
 now itand as living witnefifes hereof in all the 
 world ; recommending the inexprefTible benefits of 
 this powerful redemption of finners on the crofs 
 to all forts of people, that for this teftimony's fake 
 they are popularly hated •, — Why fliould it bethought 
 a thing incredible, fay they, that we owe our whole 
 falvation folely to the blood of the crofs? But ex- 
 perience fhews that all men have not faith -, — they 
 own, that they themfelves verily thought other- 
 W'ife iviihin themfelves ; till on a certain day, never 
 to be forgotten in the annals of their church (as 
 they declare) the poiver and hrightnefs of their Re- 
 deemer's hloGd fhone out iipon^ melted^ a?id united all 
 their hearts in a fenfible, yet ineffable manner, whea 
 they were receiving the Lord^s fupper ; and they 
 have not been dilobedient to this heavenly call, but 
 have ever fince had the bleed of the Lamb^ as the 
 only foundation and ha])pinefs amongft themfelves •,. 
 and in due time dcclarej it to all denominations of 
 chriilians.f 
 
 This, we find then, is' the great difcovery they 
 feem to value themfelves upon. Now as for im- 
 mediate and extraordinary revelations about fuch 
 
 things 
 
 * lb. p. i,|., r^. 
 
 f Modfj] Pka, SiC. p. 2, 3, ^c. 
 
A P P E N D I :5t. 2ii 
 
 tilings as are already plainly let down In holy 
 fcripture, we are not to exped: them ; (as has beeri 
 obferved before) — And in regard to the particu- 
 lar cafe here mentioned ; if they mean only, " that 
 Chriji is the propitiation for the fins of the whole 
 world. — 'That he has given himfelf a facrijice to God 
 for us ', and wafhed us from our fins in his own blood — 
 that his death is the meritorious catife of our Salva- 
 tion, and the like ;" this neceffary dodrine is {o 
 plainly declared in the new teftament, that I hope 
 few, who profefs themfelves chriftians, are igno- 
 rant of or difbelieve it •, (though many may not 
 confider this, and other important truths in fcrip- 
 ture fo feriouQy as they ought to do) — So that 
 the difpute here is rather with Dcijis and Socinians 
 than with any others. 
 
 In the eftabliihed church in particular, our Sa- 
 viour's meritorious crofs and pajfion is exprefsly men*- 
 tioned *' as that whereby alone we obtain remifllon 
 of our fins, and are made partakers of the king- 
 dom of heaven.*'' * — And I do not doubt but that 
 it is a truth inculcated frequently by moft 
 of the denominations of chriitians amongft us, 
 who only differ from us in things of much iefs 
 importance. 
 
 When we are affured " that the diredl tendency 
 of the Moravian conftitution is to bring about firlt 
 the knowledge of our crucified Redeemer, and par- 
 don of fins in his blood -, and then a freedom from 
 their dominion, and doing what is well pleaf- 
 ing to God j" if this be only their great and real 
 defign, it is what all good chriftians are as much 
 engaged in as themfelves ; fo that they muft not 
 complain that perfons on this account " fliut their 
 eyes againft the light, or oppofe their opinions ;'* 
 Pa nor 
 
 • Exhort, in the Com. OJEce. 
 
212 APPENDIX. 
 
 nor was there in this refpedl any necefilty to be* 
 of thofe, who were not of their party, '* not to 
 let any bad principle fo far work upon them as to- 
 induce them by word or deed to oppofe their ar- 
 duous tafk, in promoting the knowledge of our 
 crucified Redeemer in the world ;" nor was there 
 any need for fetting up a new feci in order to teach 
 this pait ot chriftian knowledge amongft us, as 
 heing a negle^ed or unknown truth ; or any reafon 
 for looking on themfelves, as par titular infiruments 
 of this blcjjed preparation of God ; where they fay, 
 his finger was fo plainly difccvcred amongfl them •, — . 
 or of complaining " that perfons of piety and fe- 
 ^ioufnefs became their adverfaries, upon their in- 
 fifling on furrendring up the whole heart to him, 
 whole right it is by the dear purchafe of his own 
 moft precious blood j" — nor if their fociety fhould 
 fail or be fupprelTed, " would the fincere chriilian 
 fuftain any great lofs thereby, (as they declare) or 
 be cut to the foul to fee fo admirable an apparatus 
 for the advancement of our Saviour's kingdom, 
 and fo many worthy witnefTes defeated ; or look 
 upon this as a precedent for the gates of Hell to 
 boaft of in future ages." They have alio told us, 
 ** that many at their firft awaking, and looking 
 into the Bible, have made this melancholy reflec- 
 tion ; namely. Either this is not chrillianity, or 
 v/e are not chrifiians'; which can no more be faid 
 now with truth, (as they give out) fince they have 
 informed the world better.* 
 
 Such declarations fliew too fond ^an opinion of 
 their own wifdom j and their great ignorance of the 
 knowledge and defign of other chriltians ; or they 
 are made with a view to draw to their party fuch as 
 have never examined into the great truths of the 
 Gofp:.-!, or fpcnt any time in iiftning to the voice of 
 religious wifdom. 
 
 But 
 
 * See Mciieft rica, &c. p. iz, 20, 21, Ac. 
 
APPENDIX. 213 
 
 But if any of their (c6t apply this truth of par- 
 don and falvation through the merits of Chri ft alone ^ 
 in luch a manner, as to think that they are there- 
 by excufed from a dihgent performance of any of 
 the chriftian duties, as we have reafon to think 
 Jbme do ; they then indeed di/honour God^ and dan- 
 
 gerouQy deceive themfelves The apoftle having 
 
 mt'[\i\onzdi.'-^ grace as reigning to eternal life by the 
 righteoufnefs and obedience of Chrift our Lord, ajks. 
 What /ball we fay then, pall ive continue in fin, that 
 grace may abound ? God forbid. — As Chrift was raifed 
 from the dead by the glory of the Father, fofiould 
 we walk in newnefs of life. — Knowing that in him, 
 /)ur old man is crucified^ that henceforth we floould not 
 fervefin. Know ye not, that io whom ye yield your- 
 felves fer-vants to obey, his fervants ye are to whom ye 
 obey ', whether of fm unto death, or of obedience un- 
 to right eoufnefs.'" — The v^^hole fixth chapter to the 
 Romans, from which thefe paffages are* taken, fets 
 xhe neceflity of chriftian obedience in a clear light. 
 — If we walk in the light, fays St John, then the 
 blood of Jefus Chrift cleanfeth us from all fin, \ John 
 i. 7. to walk in the light is here oppofed to the walk- 
 ing in darknefs or fin, as mentioned in the verfe 
 
 before And we read in the next chapter. He that 
 
 faith, I know him, and hepeth not his command- 
 ments, is a liar, and the truth is not in him. — " // 
 behoved Chrift to fuffer, and to rife from the dead, 
 that repentance and remiffion of flfis Jho.uld be preach- 
 ed in his 7iame,^^ Luke xxiv. 46. as our Lord him- 
 
 felf declares Sin, we find, will not be pardoned 
 
 without turning mito God, and doing works meet for 
 repentance. Acts xxvi. 20. But then this forgive- 
 nefs upon repentance and amendment, is founded 
 on the gofpel-covenant, or the merits of Chrift ; 
 »'e have redemption through his blood, even the for- 
 
 P 3 givenefs 
 
2T4 APPENDIX. 
 
 give-fiefs of our fms^ according to the richnefs of bis 
 grace, Eph. i. 7. Matt. xxvi. 28. 
 
 Without diligent care in point of obedience we 
 fee then that none of the brethren (or any body 
 elfe) *' mull imagine that they gather with Chrift^ 
 or that he will confefs them to be his -, have com- 
 placency in them, or that his blood will fpeak for 
 them better things than that of Abel; nor mud 
 they look upon themielves yet as heartily attach- 
 ed to, and true difciples of Chrifl *." — So ne- 
 celTary is it for us fincerely to endeavour to do the 
 will of our father which is in heaven^ or obey his 
 ^commandments •, feeing our Saviour has made this 
 general declaration •, Depart from me, all ye that 
 work iniquity. Matt. vii. 23. — Though we muft 
 not pretend to an angelical perfection, or rely on our 
 own merits, but ftill own ourfelves unprofitable 
 fervants •]". 
 
 The perfons we are fpeaking of, declare them- 
 felves " fworn enemies of felf-righteoufnefs under 
 every guife ; as it is zfatanical delufton^ and a dif- 
 honour to the bloody righteoufnefs of our Saviour 
 (as they exprefs it) freely imputed to, and put 
 Vipon the naked finner as he is. — And that fmners 
 are to apply to Chrijl with all their lintuinefs and 
 mifery, juft as it is, fupplicating at his pierced 
 feet for pardon of all fins |1. 
 
 If they here mean by f elf -righteoufnefs, a de- 
 pending on our own merits tor falvation ; this we 
 difown as well as they do. Or if they affirm, 
 that finners mufl, upon a hearty forrow for their 
 offences, apply to Chrifl for forgivenefs, with a 
 |irm refolution of amendment of lite ; we fay the 
 
 fame, 
 
 , * Modeji PlefT, p. q, 14. 
 
 ■j- See what has been tbferved befcrp about Jufifcatlon-hy 
 faith. 
 
 I ILid. p. 19, 14, 
 
APPENDIX. 215 
 
 fame, and have tiot the leaft difpute with them 
 about fuch things. Thefe are truths, we hope, ge- 
 nerally allowed of amongft chriftians, — and they 
 have nothing to value thcmfelves on particularly 
 
 ^bove others upon that account But if they fe- 
 
 parate Jufiification or Salvation through Chrifi, trom 
 that obedience to his commandments which he 
 has fo exprefsly enjoined, they then advance dan- 
 gerous do6trines, and impofe upon the ignorant 
 and unwary in matters of eternal importance; 
 and it is very neceflary to give them the moil pub- 
 lic warning of the danger they are in. 
 
 They pretend indeed to value themfelves upon 
 their holinefs of life ; and we are told, *' that a 
 great perfeftionift in his own conceit, who had 
 clamoured againft their holinefs, after his coming 
 amongft them, was forced to confefs, I found 
 (hem too holy for me *." This we have only their 
 Dv/n word tor -, and there is reafon to fufpend our 
 belief in this point, when we confider the contrary 
 accounts, feemingly fo well attefted ; — though it 
 is hoped that there are feveral good and well- 
 meaning perfons amongft them.. — But by their 
 fpeaking fo much againil any righteoufnefs of our 
 Qwn^ and by not expreffing themfelves fo clearly 
 as they might or ought to do, (if they allow of 
 the neceffity of diligently endeavouring to pay obe- 
 dience to all God's commandments) feveral of 
 their party, it is to be feared, miftake their mean- 
 ing, and draw licentious confequences from the 
 doctrines they hear ; negleding or difefteeming 
 pradlical religion and moral virtues, which are fo 
 elTential a part of the chriftian difpenfation ; and 
 hoping to get to heaven upon eafier terms. 
 
 We cannot fay too much of the great advantage 
 of a trut faith in Chrijl^ and relying upon his me- 
 
 ritSi 
 
 * Ibid. p. 20, 
 
2i6 APPENDIX. 
 
 rits ; if this argument be not urged with a view 
 of taking away the necefiity of obedience. 
 
 We may here juft take notice, that there are 
 fome who lecin to prefer the character or ftate of 
 the returning prodigal to that of the dutiful f on y 
 
 who had been always with his father, Luke xv 
 
 And this is a favourite fubjeft with them ; — this 
 parable indeed, and they*?)' in heaven upon the con- 
 verfwn of a finner mentioned in the fame chapter, 
 is matter of much comfort to returning finners ; 
 and they have the greateft reafon to be thankful to 
 God for his mercies declared unto them, and have 
 l^^ilicient encouragement offered to induce them 
 to' forfake their fins. — But then perfons are not to 
 value themfelves more upon their converfion than 
 if they had never gone much aftray -, or think that 
 this fliould recommend them more particularly to 
 the public notice and efceem of the world -, which 
 
 is an advantage that fome would make of it 
 
 They, who have endeavoured to go en in a con- 
 ftant courfe of obedience to the will ol their hea- 
 venly father, are to be confidered furely as great 
 objeds of God's love, as the others •, and have the 
 greateft reafon to be thankful for the conilant fup- 
 plies of divine grace afforded them •, which they 
 have made fo good ufe of, as to be preferved from 
 falling into any great danger in their fpiritud 
 ftate. — Great fmners, as it is obferved by fome, 
 often make the greateft faints upon their converfion: 
 this rule may indeed hold good fometimes -, fo 
 that they will love mofl^ to ivhom mcjl is forgiven, 
 Luke vii. 43. But he who was the pattern of 
 perfe6lion, and left us an example that vje fjould fol- 
 low his fleps as near as we could, had always been 
 free from the leaft tranfgreflion or ftain of 7?;/, and 
 cannot therefore be fuppofed here to pretcr the 
 ftate of a converted linner to that of the perfon" 
 
 whu 
 
APPENDIX. 217 
 
 who had always endeavoured to go on in a con- 
 ftant courfe of duty ; which praftice is the more 
 neceffary in places where the chriftian religion is 
 eftablifhed, and perfons are inftruded in its doc- 
 trines from their infancy — Though St P^«/ after 
 his converfion laboured more abundantly than other 
 chriftians, and (hewed the greateft and pureft zeal 
 for religion, yet his cafe differed much from the 
 generality of converted Tinners ; what he did amifs 
 in his unconverted Jlate, he did it ignorantly ; he 
 afled then with a defign to promote the honour of 
 God, though he greatly erred through a confci- 
 ence wrongly informed ; which is not the cafe of 
 wilful and prefumptuous finners now a-days. — 
 Far be it from me to throw the lead ftumbling- 
 block in the way of returning Jinners, or to lelfen 
 the mercy of God manifefted on fuch great events ; 
 (confidering how much wickednefs, and infidelity 
 prevail in the world, and the neceffity there is 
 for the return of many to the Lord who redeemed themy 
 Ifai. xliv. 22.) only we fhould confider that humt- 
 Itty rather than triumph becomes a truly converted 
 fmner •, and any kind of fpiritual pride gives us 
 ground to fufpeifl the reality of fuch converfions. 
 
 The following refleftion made by an Apologift 
 for the Moravians feems to be of no real advan- 
 tage to the honour or incereft of religion j namely, 
 *' our Saviour's friends and favourites were for 
 the moll part finners, the common people or vul- 
 gar ; hardly any reputable man, or ftriftly reli- 
 gious perfon of his time, had fo much as a com- 
 mon friendfhip for him, thefe being almofl: to a 
 man his bitter and avowed enemies." V/e have 
 feveral inftances in the new teftament to the con- 
 trary* ; and this application to themfelves is very 
 
 ground- 
 
 * §ee Luke ii'. 25. Arts iit ^, 41. x. 2. xvii. 4. xxii. ix. 
 Luke xxiii. 50. John iii. i. xii. 42, kc. 
 
2i8 APPENDIX. 
 
 groundlefs and affuming ; namely, " If the Lord and 
 mafter of the hoiife has met with this treatment in 
 his day, how fhall his * fervants and thofe of his 
 houfliold meet with better in theirs ?" 
 
 Some there are, who have melancholy and de- 
 fpairing thoughts about God's mercy and pardonj 
 (occafioned in fome meafure perhaps for want of 
 that abfolute ajfurance of fahation in their own 
 bread, which they are taught to look upon as ne- 
 ceiTary) which has made them fometimes lay vio- 
 lent hands upon themfelves For the comfort 
 
 and diredlion of fuch we may juft obferve, that the 
 fcripture affures us, " that the Lord is plenteous and 
 rich in mercy, — his companions fail not, he is good 
 a'hd ready to forgive — not willing that any fhould 
 
 :perijlj, but that all fhould come to repentance He 
 
 waiteth that he may be gracious He hath no plea^ 
 
 fure in the death of the wicked, but that the wicked 
 turn from his way and live. Let him return to the 
 Lord, and he will have mercy upon him ; and to 
 our God, for he will abundantly pardon t." 
 
 No perfons ought therefore to exclude them- " 
 felves from mercy, where God has not excluded 
 them ; and he fliuts out none whom he thus lov- 
 ingly invites to repentance and falvation To 
 
 defpair is to rejeft the divine mercy offered ; to 
 quellion the veracity and deny the goodnefs of 
 God, and look upon him as cruel and unmerciful } 
 though he has fully affured us to the contrary. 
 
 If any perfons who join themfelves to the fo- 
 cieties we are here fpeaking about, declare, that 
 they condemn fome of the opinions which we have 
 mentioned out of thofe writings of their firfl; leaders, 
 there will be the greater realon for fufpefting the 
 truth of what they teach in other points j and that 
 
 by 
 
 * ModeJ} Plea for the Church of the Brethren^ p. 13. 
 f Plal. ciii. 8. Lam. iii 22. Fial.ixxxvi 5. 2 Pet. iii. g. 
 Ifai. xx.x. 18. Eiick. xxxiii. 11. Ifui. Iv. 7. 
 
APPENDIX. 219 
 
 by following fuch guides, they may be brought ta 
 forfake xht fountains of living waters, (or plain di- 
 reftions given in holy fcripture) and hew to them' 
 fehes broken cijierns that can hold no water, Jer. ii. i g. 
 And what is there to be found in their preaching 
 and doftrines, that can induce a confcientious pru- 
 dent chriftian to leave thofe guides regularly ap- 
 pointed to teach and inftruft them ? or what ne- 
 ceffity is there for going to any others to be taught the 
 things that belong to their true peace and falvation ? 
 I (hall conckide the whole with a few fuitable 
 pafTages from Holy Scripture. — '* Beloved, feeing ye 
 know thefe things before, beware left ye being led 
 away with the error of the wicked, fall from your 
 
 cwn ftedfafinefs Let us ftand faft in one fpirit, 
 
 with one mind, ftriving together for the faith of 
 
 the gofpel Endeavouring to keep the unity of the 
 
 fpirit in the bond of peace Conftdering that in Je- 
 
 fus Chrifi nothing availeth but faith, which worketh 
 by love, (or obedience to all commands of the gof- 
 pel) that Chrift became the author'" of eternal falva- 
 
 'tion unto all them that obey him And that he hira- 
 
 felf hath declared, " Not every one that faith unto 
 me, Lord, Lord, Ihall enter into the kingdom of 
 heaven, but he that doth the will of my father 
 which is in heaven. — As he therefore, who hath 
 called you is holy, fo be ye holy in all manner of 
 
 convjerfation Whatfoever things are true, what- 
 
 foever things are honeft, whatfoever things are 
 pure, whatfoever things are lovely, whatfoever 
 things are of good report ; if there be any virtue 
 think on thefe things ; — for he that in thefe things 
 ferveth Chrift, is acceptable to God, and approved 
 of men *." 
 
 * See 2 Pet. iii. 17 Phil. i. 27, Eph. iv. 3. Gal. v. 6. 
 Ileb. V. 9. Matt. vii. 21. i Pet. i. 15. Phil. iv. 8. Rom.xiv. 18. 
 
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