Chapter IV: Part 4

3. And by faith, taken in its more particular meaning, for a confidence in a pardoning God, we establish his law in our own hearts, in a still more effectual manner. For there is no motive which so powerfully inclines us to love God, as the sense of the love of God in Christ. Nothing enables us like a piercing conviction of this, to give our hearts to him who was given for us. And from this principle of grateful love to God, arises love to our brother also. Neither can we avoid loving our neighbour, if we truly believe the love wherewith God hath loved us. Now this love to man grounded on faith and love to God, _worketh no ill to_ our _neighbour_. Consequently, it is (as the Apostle observes) _the fulfilling of the_ whole negative _law. For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet: and if there be any other commandment, it is briefly comprehended in this saying, Thou shalt love thy neighbour as thyself._ Neither is love content with barely working no evil to our neighbour. It continually incites us to do good: as we have time, and opportunity, to do good in every possible kind and in every possible degree to all men. It is therefore the fulfilling of the positive likewise, as well as of the negative law of God.

4. Nor does faith fulfil either the negative or positive law, as to the external part only: but it works inwardly by love, to the purifying of the heart, the cleansing it from all vile affections. _Every one that hath this_ faith _in him purifieth himself even as he is pure_: purifieth himself from every earthly, sensual desire, from all vile and inordinate affections: yea, from the whole of that carnal mind, which is enmity against God. At the same time, if it have its perfect work, it fills him with all goodness, righteousness and truth. It brings all heaven into his soul, and causes him to walk in the light even as God is in the light.

5. Let us thus endeavour to establish the law in ourselves: not sinning, _because we are under grace_, but rather using all the power we receive thereby, _to fulfil all righteousness_. Calling to mind, what light we received from God, while his Spirit was convincing us of sin, let us beware we do not put out that light; what we had then attained let us hold fast. Let nothing induce us to build again what we have destroyed; to resume any thing, small or great, which we then clearly saw was not for the glory of God, or the profit of our own soul: or to neglect any thing, small or great, which we could not then neglect, without a check from our own conscience. To increase and perfect the light which we had before, let us now add the light of faith. Confirm we the former gift of God, by a deeper sense of whatever he had then shewn us; by a greater tenderness of conscience, and a more exquisite sensibility of sin. Walking now with joy and not with fear, in a clear, steady sight of things eternal, we shall look on pleasure, wealth, praise, all the things of earth, as on bubbles upon the water: counting nothing important, nothing desirable, nothing worth a deliberate thought, but only what is _within the veil_, where _Jesus sitteth at the right hand of God_.

6. Can _you_ say, _Thou art merciful to_ my _unrighteousness: my sins thou rememberest no more_? *Then for the time to come, see that you fly from sin, as from the face of a serpent. For how exceeding sinful does it appear to you now? How heinous above all expression? On the other hand, in how amiable a light do you now see the holy and perfect will of God? Now therefore labour that it may be fulfilled, both in you, by you, and upon you. Now watch and pray that you may sin no more, that you may see and shun the least transgression of his law. You see the motes which you could not see before, when the sun shines into a dark place. In like manner, you see the sins which you could not see before, now the Sun of Righteousness shines in your heart. Now then do all diligence to walk in every respect, according to the light you have received. Now be zealous to receive more light daily, more of the knowledge and love of God, more of the Spirit of Christ, more of his life, and of the power of his resurrection. Now use all the knowledge, and love, and life, and power you have already attained. So shall you continually go on from faith to faith. So shall you daily increase in holy love, till faith is swallowed up in sight, and the law of love established to all eternity.

SERMON XXXVII.

THE NATURE OF ENTHUSIASM.
ACTS xxvi. 24.

_And Festus said with a loud voice, Paul, Thou art beside
thyself._

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

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

3. *It is easy to observe, that the determinate thing which the world accounts madness, is that utter contempt of all temporal things, and steady pursuit of things eternal; that divine conviction of things not seen; that rejoicing in the favour of God; that happy, holy love of God; and that testimony of his Spirit with our spirit, that we are the children of God. That is, in truth, the whole spirit and life and power of the religion of Jesus Christ.

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

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

6. As to the word itself, it is generally allowed to be of _Greek_ extraction. But whence the _Greek_ word ἐνθουσιασμός, is derived, none has yet been able to shew. Some have endeavoured to derive it from ἐν Θεῷ, _in God_, because all _Enthusiasm_ has reference to him. But this is quite forced; there being small resemblance between the word derived, and those they strive to derive it from. Others would derive it from ἐν θυσία, _in sacrifice_, because many of the _Enthusiasts_ of old, were affected in the most violent manner, during the time of sacrifice. Perhaps it is a fictitious word, invented from the noise, which some of those made who were so affected.

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

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

9. Others take the word in an indifferent sense, such as is neither morally good nor evil. Thus they speak of the _Enthusiasm_ of the poets; of _Homer_ and _Virgil_ in particular. And this a late eminent writer extends so far as to assert, there is no man excellent in his profession, whatsoever it be, who has not in his temper a strong tincture of _Enthusiasm_. By _Enthusiasm_ these appear to understand, an uncommon vigour of thought, a peculiar fervor of spirit, a vivacity and strength not to be found in common men: elevating the soul to greater and higher things, than cool reason could have attained.

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

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

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

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

The first sort of _Enthusiasm_ which I shall mention, is that of those who imagine they have the _grace_ which they have not. Thus some imagine when it is not so, that they have _redemption_ thro’ Christ, _even the forgiveness of sin_. These are usually such as _have no root in themselves_; no deep repentance, or thorough conviction. _Therefore they receive the word with joy._ And _because they have no deepness of earth_, no deep work in their heart, therefore the seed _immediately springs up_. There is immediately a superficial change, which together with that light joy, striking in with the pride of their unbroken heart, and with their inordinate self-love, easily persuades them, they have already _tasted the good word of God, and the powers of the world to come_.

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

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

16. *But the most common of all the _Enthusiasts_ of this kind, are those who imagine themselves Christians, and are not. These abound not only in all parts of our land, but in most parts of the habitable earth. That they are not Christians is clear and undeniable, if we believe the oracles of God. For Christians are holy; these are unholy: Christians love God; these love the world. Christians are humble; these are proud: Christians are gentle; these are passionate. Christians have the mind which was in Christ; these are at the utmost distance from it. Consequently, they are no more Christians, than they are archangels. Yet they imagine themselves so to be; and they can give several reasons for it. For they have been _called so_ ever since they can remember: they were _christened_ many years ago: they embrace the _Christian opinions_, vulgarly termed, The Christian or Catholick faith. They use the _Christian modes of worship_, as their fathers did before them. They live what is called a good, _Christian life_, as the rest of their neighbours do. And who shall presume to think or say, that these men are not Christians? Tho’ without one grain of true faith in Christ, or of real, inward holiness! without ever having tasted the love of God, or been _made partakers of the Holy Ghost_.

17. *Ah poor self-deceivers! Christians ye are not. But you are _Enthusiasts_ in a high degree. Physicians, heal yourselves. But first, know your disease: your whole life is _Enthusiasm_: as being all suitable to the imagination, that you have received that grace of God which you have not. In consequence of this grand mistake, you blunder on, day by day, speaking and acting under a character, which does in no wise belong to you. Hence arises that palpable, glaring inconsistency, that runs thro’ your whole behaviour: which is an aukward mixture of real Heathenism and imaginary Christianity. Yet still, as you have so vast a majority on your side, you will always carry it by mere dint of numbers, “That you are the only men in your senses, and all are lunaticks who are not as you are.” But this alters not the nature of things. In the sight of God and his holy angels, yea, and all the children of God upon earth, you are mere madmen, mere _Enthusiasts_ all. Are you not? Are you not _walking in a vain shadow_, a shadow of religion, a shadow of happiness? Are you not still _disquieting yourselves in vain_? With misfortunes as imaginary as your happiness or religion? Do you not fancy yourselves great or good? Very knowing, and very wise! How long? Perhaps till death brings you back to your senses; to bewail your folly for ever and ever!

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

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

20. The same sort of _Enthusiasm_, tho’ in a lower degree, is frequently found in men of a private character. They may likewise imagine themselves to be influenced or directed by the Spirit, when they are not. I allow, _if any man have not the Spirit of Christ he is none of his_: and that if ever we either think, speak, or act aright, it is thro’ the assistance of that blessed Spirit. But how many impute things to him, or expect things from him, without any rational or scriptural ground? Such are they who imagine, they either do or shall receive _particular directions_ from God, not only in points of importance, but in things of no moment, in the most trifling circumstances of life. Whereas in these cases God has given us our own reason for a guide: tho’ never excluding the _secret assistance_ of his Spirit.

21. To this kind of _Enthusiasm_ they are peculiarly exposed, who expect to be directed of God, either in spiritual things or in common life, in what is justly called, an _extraordinary_ manner. I mean, by visions or dreams, by strong impressions or sudden impulses on the mind. I do not deny, that God has of old times manifested his will in this manner. Or, that he can do so now. Nay, I believe, he does, in some very rare instances. But how frequently do men mistake herein? How are they misled by pride and a warm imagination, to ascribe such impulses or impressions, dreams or visions to God, as are utterly unworthy of him? Now this is all pure _Enthusiasm_, all as wide of religion, as it is of truth and soberness.

22. Perhaps some may ask, “Ought we not then to enquire, What is _the will of God_ in all things? And ought not his will to be the rule of our practice?” Unquestionably it ought. But how is a sober Christian to make this enquiry? To know, what is _the will of God_? Not by waiting for supernatural dreams. Not by expecting God to reveal it in visions. Not by looking for any _particular impressions_, or sudden impulses on his mind. No: but by consulting the oracles of God. _To the law and to the testimony._ This is the general method of knowing what is _the holy and acceptable will of God_.

23. “But how shall I know what is _the will of God_, in such and such a particular case? The thing proposed is in itself of an indifferent nature, and so left undetermined in scripture.” I answer, The scripture itself gives you a general rule, applicable to all particular cases. _The will of God is our sanctification._ It is his will that we should be inwardly and outwardly holy; that we should _be good and do good_ in every kind, and in the highest degree whereof we are capable. Thus far we tread upon firm ground. This is as clear as the shining of the sun. In order therefore to know, what is _the will of God_ in a particular case, we have only to apply this general rule.

24. *Suppose, for instance, it were proposed to a reasonable man, to marry, or to enter into a new business: in order to know, whether this is _the will of God_, being assured, “It is _the will of God_ concerning me, that I should be as holy and do as much good as I can,” he has only to inquire, “In which of these states can I be most holy, and do the most good?” And this is to be determined, partly by reason, and partly by experience. Experience tells him what advantages he has in his present state, either for being or doing good: and reason is to shew, what he certainly or probably will have in the state proposed. By comparing these, he is to judge, which of the two may most conduce to his being and doing good: and as far as he knows this, so far he is certain, what is _the will of God_.

25. *Meantime, the assistance of his Spirit is supposed, during the whole process of the inquiry. Indeed ’tis not easy to say, in how many ways, that assistance is conveyed. He may bring many circumstances to our remembrance, may place others in a stronger and clearer light; may insensibly open our mind to receive conviction, and fix that conviction upon our heart. And to a concurrence of many circumstances of this kind, in favour of what is acceptable in his sight, he may superadd such an unutterable peace of mind, and so uncommon a measure of his love, as will leave us no possibility of doubting, That _this_ even _this_, is his will concerning us.

26. *This is the plain, scriptural, rational way to know, what is _the will of God_ in a particular case. But considering how seldom this way is taken, and what a flood of _Enthusiasm_ must needs break in, on those who endeavour to know _the will of God_, by unscriptural, irrational ways: it were to be wished, that the expression itself, were far more sparingly used. The using it, as some do, on the most trivial occasions, is a plain breach of the third commandment. It is a gross way of taking the name of God in vain, and betrays great irreverence toward him. Would it not be far better then, to use other expressions, which are not liable to such objections? For example. Instead of saying, on any particular occasion, “I want to know what is _the will of God_.” Would it not be better to say, “I want to know, what will be most for my improvement: and, what will make me most useful.” This way of speaking is clear and unexceptionable. It is putting the matter on a plain scriptural issue, and that without any danger of _Enthusiasm_.

27. A third very common sort of _Enthusiasm_ (if it does not co-incide with the former) is that of those who think to attain the end without using the means, by the immediate power of God. If indeed those means were providentially with-held, they would not fall under this charge. God can, and sometimes does, in cases of this nature, exert his own immediate power. But they who expect this when they have those means, and will not use them, are proper _Enthusiasts_. Such are they who expect to understand the holy scriptures, without reading them and meditating thereon: yea, without using all such helps as are in their power, and may probably conduce to that end. Such are they who _designedly_ speak in the public assembly, without any premeditation. I say _designedly_: because there may be such circumstances, as at some times make it unavoidable. But whoever _despises_ that great means of speaking profitably, is so far an _Enthusiast_.

28. *It may be expected that I should mention what some have accounted, a fourth sort of _Enthusiasm_, namely, The imagining those things to be owing to the providence of God, which are not owing thereto. But I doubt. I know not what things they are, which are not owing to the providence of God: in ordering, or, at least, in governing of which, this is not either directly or remotely concerned, I except nothing but sin: and even in the sins of others, I see the providence of God to _me_. I do not say, his _general providence_; for this I take to be a sounding word, which means just nothing. And if there be a _particular providence_, it must extend to all persons and all things. So our Lord understood it, or he could never have said, _Even the hairs of your head are all numbred_. And, _Not a sparrow falleth to the ground, without the will of your Father which is in heaven_. But if it be so, if God presides _universis tanquam singulis, et singulis tanquam universis_; over the whole universe as over every single person, over every single person as over the whole universe: what is it (except only our own sins) which we are not to ascribe to the providence of God? So that I cannot apprehend, there is any room here, for the charge of _Enthusiasm_.

29. *If it be said, The charge lies here: “when you impute _this_ to providence, you imagine yourself the peculiar favourite of heaven.” I answer, you have forgot some of the last words I spoke, _Præsidet universis tanquam singulis_. His providence is over all men in the universe, as much as over any single person. Don’t you see, that he who believing this, imputes any thing which befalls him to providence, does not therein make himself any more the favourite of heaven, than he supposes every man under heaven to be? Therefore you have no pretence, upon this ground, to charge him with _Enthusiasm_.

30. Against every sort of this, it behoves us to guard, with the utmost diligence: considering the dreadful effects it has so often produced, and which indeed naturally result from it. Its immediate offspring is pride; it continually increases this source from whence it flows, and hereby it alienates us more and more, from the favour and from the life of God. It dries up the very springs of faith and love; of righteousness and true holiness. Seeing all these flow from grace. But God _resisteth the proud and giveth grace_ only _to the humble_.

31. Together with pride there will naturally arise an unadvisable and unconvincible spirit. So that into whatever error or fault the _Enthusiast_ falls, there is small hope of his recovery. For reason will have little weight with him (as has been justly and frequently observed) who imagines he is led by an higher guide, by the immediate wisdom of God. And as he grows in pride, so he must grow in unadvisableness and in stubbornness also. He must be less and less capable of being convinced, less susceptible of persuasion; more and more attached to his own judgment and his own will, ’till he is altogether fixt and immovable.

32. Being thus fortified both against the grace of God, and against all advice and help from man, he is wholly left to the guidance of his own heart, and of the king of the children of pride. No marvel then that he is daily more rooted and grounded in contempt of all mankind, in furious anger, in every unkind disposition, in every earthly and devilish temper. Neither can we wonder at the terrible outward effects, which have flowed from such dispositions in all ages: even all manner of wickedness, all the works of darkness, committed by those who called themselves Christians, while they wrought with greediness such things, as were hardly named even among the Heathens.

Such is the nature, such the dreadful effects, of that many-headed monster _Enthusiasm_! From the consideration of which, we may now draw some plain inferences, with regard to our own practice.

33. And, first, If _Enthusiasm_ be a term, tho’ so frequently used, yet so rarely understood, take _you_ care, not to talk of you know not what, not to use the word, till you understand it. As in all other points, so likewise in this, learn to think before you speak. First, know the meaning of this hard word; and then use it, if need require.

34. But if so few, even among men of education and learning, much more among the common sort of men, understand this dark, ambiguous word, or have any fixt notion of what it means: then, secondly, Beware of judging or calling any man an _Enthusiast_ upon common report. This is by no means a sufficient ground, for giving any name of reproach to any man: least of all is it a sufficient ground, for so black a term of reproach as this. The more evil it contains, the more cautious you should be, how you apply it to any one: to bring so heavy an accusation without full proof, being neither consistent with justice nor mercy.

35. But if _Enthusiasm_ be so great an evil, beware you are not intangled therewith yourself. Watch and pray that you fall not into the temptation. It easily besets those who fear or love God. O beware you do not think of yourself more highly than you ought to think. Do not imagine you have attained that grace of God, to which you have not attained. You may have much joy: you may have a measure of love, and yet not have living faith. Cry unto God that he would not suffer you, blind as you are, to go out of the way: that you may never fancy yourself a believer in Christ, till Christ is revealed in you, and till his Spirit witnesses with your Spirit, that you are a child of God.

36. Beware you are not a fiery, persecuting _Enthusiast_. Do not imagine that God has called you, (just contrary to the spirit of him you stile your Master) to destroy men’s lives, and not to save them. Never dream of forcing men into the ways of God. Think yourself, and let think. Use no constraint in matters of religion. Even those who are farthest out of the way, never _compel to come in_, by any other means, than reason, truth and love.

37. Beware you do not run with the common herd of _Enthusiasts_, fancying you are a Christian when you are not. Presume not to assume that venerable name, unless you have a clear, scriptural title thereto: unless you have the mind which was in Christ, and walk as he also walked.

38. Beware you do not fall into the second sort of _Enthusiasm_, fancying you have those _gifts_ from God which you have not. Trust not in visions or dreams; in sudden impressions, or strong impulses of any kind. Remember, it is not by these you are to know, what is _the will of God_ on any particular occasion; but by applying the plain scripture-rule, with the help of experience and reason, and the ordinary assistance of the Spirit of God. Do not lightly take the name of God in your mouth: do not talk of _the will of God_ on every trifling occasion. But let your words as well as your actions be all tempered with reverence and godly fear.

39. Beware, lastly, of imagining you shall obtain the end, without using the means conducive to it. God _can_ give the end, without any means at all: but you have no reason to think he _will_. Therefore constantly and carefully use all these means, which he has appointed to be the ordinary channels of his grace. Use every means which either reason or scripture recommends, as conducive (thro’ the free love of God in Christ) either to the obtaining, or increasing any of the gifts of God. Thus expect a daily growth in that pure and holy religion, which the world always did, and always will call _Enthusiasm_: but which, to all who are saved from real _Enthusiasm_, from merely nominal Christianity, is the wisdom of God and the power of God, the glorious image of the Most High: righteousness and peace: a fountain of living water, springing up into everlasting life!

SERMON XXXVIII.

A CAUTION AGAINST BIGOTRY.
MARK ix. 38, 39.

_And John answered him saying, Master, we saw one casting out
devils in thy name, and we forbad him, because he followeth
not us.

And Jesus said, Forbid him not._

1. IN the preceding verses we read, that after the twelve had been disputing, _which of them should be the greatest_, Jesus _took a little child, and set him in the midst of them, and taking him in his arms, said unto them, Whosoever shall receive one of these little children in my name, receiveth me: and whosoever receiveth me, receiveth not me_ (only) _but him that sent me_. Then _John answered_ (that is, said with reference to what our Lord had spoken just before) _Master, we saw one casting out devils in thy name, and we forbad him, because he followeth not us_. As if he had said, “Ought we to have received him? In receiving him, should we have received thee? Ought we not rather to have forbidden him? Did not we do well therein?” _But Jesus said, Forbid him not._

2. The same passage is recited by St. _Luke_, and almost in the same words. But it may be asked, What is this to us? Seeing no man now _casts out devils_. Has not the power of doing this been withdrawn from the church, for twelve or fourteen hundred years? How then are _we_ concerned in the case here proposed, or in our Lord’s decision of it?

3. Perhaps more nearly than is commonly imagined, the case proposed being no uncommon case. That we may reap our full advantage from it I design to shew, first, In what sense men may and do now _cast out devils_: secondly, What we may understand by, _He followeth not us_. I shall, thirdly, explain our Lord’s direction, _Forbid him not_, and conclude with an inference from the whole.

I. 1. I am, in the first place to shew, in what sense men may, and do now _cast out devils_.

In order to have the clearest view of this, we should remember, that (according to the scriptural account) as God dwells and works in the children of light, so the devil dwells and works in the children of darkness. As the holy Spirit possesses the souls of good men, so the evil spirit possesses the souls of the wicked. Hence it is that the apostle terms him, _The God of this world_: from the uncontrolled power he has over worldly men. Hence our blessed Lord stiles him _the prince of this world_: so absolute is his dominion over it. And hence St. _John_, _We know that we are of God_, and all who are not of God, _the whole world_, ἐν τῷ πονηρῷ κεῖται· Not, lieth in wickedness: but _lieth in the wicked one_; lives and moves in him, as they who are not of the world, do in God.

2. For the devil is not to be considered only as _a roaring lion, going about seeking whom he may devour_: nor barely as a subtle enemy, who cometh unawares upon poor souls, and _leads them captive at his will_: but as he who dwelleth in them and walketh in them; _who ruleth the darkness_ or wickedness of _this world_, of worldly men and all their dark designs and actions, by keeping possession of their hearts, setting up his throne there, and bringing every thought into obedience to himself. Thus the _strong one armed keepeth his house_; and if this _unclean spirit_ sometime _go out of a man_, yet he often returns with _seven spirits worse than himself, and they enter in and dwell there_. Nor can he be idle in his dwelling. He is continually _working in_ these _children of disobedience_. He works in them with power, with mighty energy, transforming them into his own likeness, effacing all the remains of the image of God, and preparing them for every evil word and work.

3. It is therefore an unquestionable truth, that the God and prince of this world, still possesses all who know not God. Only the manner wherein he possesses them now, differs from that wherein he did it of old time. Then he frequently tormented their bodies, as well as souls, and that openly, without any disguise. Now he torments their souls only, (unless in some rare cases) and that as covertly as possible. The reason of this difference is plain. It was then his aim to drive mankind into superstition. Therefore he wrought as openly as he could. But ’tis his aim to drive _us_ into infidelity. Therefore he works as privately as he can: for the more secret he is, the more he prevails.

4. Yet, if we may credit Historians, there are countries even now, where he works as openly as aforetime. “But why in savage and barbarous countries only? Why not in _Italy_, _France_ or _England_?” For a very plain reason: he knows his men. And he knows what he hath to do with each. To _Laplanders_, he appears barefaced: because he is to fix them in superstition and gross idolatry. But with you he is pursuing a different point. He is to make you idolize yourselves: to make you wiser in your own eyes than God himself, than all the oracles of God. Now in order to this, he must not appear in his own shape: that would frustrate his design. No: he uses all his art, to make you deny his being, till he has you safe in his own place.

5. *He reigns therefore, altho’ in a different way, yet as absolute in one land as in the other. He has the gay _Italian_ infidel in his teeth, as sure as the wild _Tartar_. But he is fast asleep in the mouth of the lion, who is too wise to wake him out of sleep. So he only plays with him for the present, and when he pleases swallows him up.

*The God of this world holds his _English_ worshippers full as fast as those in _Lapland_. But it is not his business to affright them, lest they should fly to the God of heaven. The prince of darkness therefore does not appear, while he rules over these his willing subjects. The conqueror holds his captives so much the safer, because they imagine themselves at liberty. Thus the _strong one armed keepeth his house, and his goods are in peace_: neither the deist nor nominal Christian suspects he is there; so he and they are perfectly at peace with each other.

6. All this while he works with energy in them. He blinds the eyes of their understanding, so that the light of the glorious gospel of Christ, cannot shine upon them. He chains their souls down to earth and hell, with the chains of their own vile affections. He binds them down to the earth, by love of the world, love of money, of pleasure, of praise. And by pride, envy, anger, hate, revenge, he causes their souls to draw nigh unto hell: acting the more secure and uncontrolled, because they know not that he acts at all.

7. But how easily may we know the cause from its effects? These are sometimes gross and palpable. So they were in the most refined of the Heathen nations. Go no farther than the admired, the virtuous _Romans_. And you will find these, when at the height of their learning and glory, _filled with all unrighteousness; fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity: whisperers, backbiters, despiteful, proud boasters, disobedient to parents: covenant-breakers, without natural affection; implacable, unmerciful_.

8. The strongest parts of this description are confirmed by one, whom some may think a more unexceptionable witness. I mean, their brother Heathen, _Dion Cassius_: who observes, that before _Cæsar_’s return from _Gaul_, not only gluttony and lewdness of every kind, were open and barefaced; not only falshood, injustice and unmercifulness abounded, in public courts as well as private families: but the most outrageous robberies, rapine and murders, were so frequent in all parts of _Rome_, that few men went out of doors without making their wills, as not knowing if they should return alive.

9. *As gross and palpable are the works of the devil, among many (if not all) the modern Heathens. The _natural religion_ of the _Greeks_, _Cherokees_, _Chicasaws_, and all other _Indians_, bordering on our southern settlements (not of a few single men, but of entire nations) is, to torture all their prisoners from morning to night, till at length they roast them to death; and upon the slightest, undesigned provocation, to come behind and shoot any of their own countrymen. Yea, it is a common thing among them, for the son, if he thinks his father lives too long, to knock out his brains: and for a mother, if she is tired of her children, to fasten stones about their necks, and throw three or four of them into the river, one after another.

10. It were to be wished that none but Heathens had practised such gross, palpable works of the devil. But we dare not say so. Even in cruelty and bloodshed, how little have the Christians come behind them? And not the _Spaniards_ or _Portuguese_ alone, butchering thousands in _South-America_. Not the _Dutch_ only in the _East-Indies_, or the _French_ in _North-America_, following the _Spaniards_ step by step. Our own countrymen too have wantoned in blood, and exterminated whole nations: plainly proving thereby, what spirit it is, that dwells and works in the children of disobedience.

11. These monsters might almost make us overlook the works of the devil that are wrought in our own country. But alas! We cannot open our eyes even here, without seeing them on every side. Is it a small proof of his power, that common swearers, drunkards, whoremongers, adulterers, thieves, robbers, sodomites, murderers, are still found in every part of our land? How triumphant does the prince of this world reign, in all these children of disobedience?

12. He less openly, but no less effectually works in dissemblers, talebearers, liars, slanderers: in oppressors and extortioners; in the perjured, the seller of his friend, his honour, his conscience, his country. And yet these may talk of religion or conscience still! Of honour, virtue and public spirit. But they can no more deceive Satan than they can God. He likewise knows those that are his: and a great multitude they are out of every nation and people of whom he has full possession at this day.

13. If you consider this, you cannot but see in what sense, men may now also _cast out devils_: yea, and every minister of Christ does cast them out, if his Lord’s work prosper in his hand.

By the power of God attending his word, he brings these sinners to repentance: an entire inward as well as outward change, from all evil to all good. And this is, in a sound sense, to _cast out devils_, out of the souls wherein they had hitherto dwelt. The strong one can no longer keep his house. A stronger than he is come upon him, and hath cast him out, and taken possession for himself, and made it an habitation of God thro’ his Spirit. Here then the energy of Satan ends, and the Son of God _destroys the works of the devil_. The understanding of the sinner is now enlightned, and his heart sweetly drawn to God. His desires are refined, his affections purified: and being filled with the Holy Ghost, he grows in grace till he is not only holy in heart, but in all manner of conversation.

14. All this is indeed the work of God. It is God alone who can cast out Satan. But he is generally pleased to do this by man, as an instrument in his hand: who is then said, _to cast out devils in his name_, by his power and authority. And he sends whom he will send upon this great work: but usually such as man would never have thought of. For _his ways are not as our ways, neither his thoughts as our thoughts_. Accordingly he chuses the weak to confound the mighty, the foolish, to confound the wise: for this plain reason, that he may secure the glory to himself; that _no flesh may glory in his sight_.

II. 1. But shall we not _forbid_ one who thus _casteth out devils_, if _he followeth not us_? This it seems was both the judgment and practice of the apostle, till he referred the case to his Master. _We forbad him_, saith he, _because he followeth not us_, which he supposed to be a very sufficient reason. What we may understand by this expression, _He followeth not us_, is the next point to be considered.

The lowest circumstance we can understand thereby, is, he has no outward connexion with us. We do not labour in conjunction with each other. He is not our fellow-helper in the gospel. And indeed whensoever our Lord is pleased, to send many labourers into his harvest, they cannot all act, in subordination to, or connexion with each other. Nay, they cannot all have personal acquaintance with, nor be so much as known to one another. Many there will necessarily be in different parts of the harvest, so far from having any mutual intercourse, that they will be as absolute strangers to each other, as if they had lived in different ages. And concerning any of these whom we know not, we may doubtless say, _He followeth not us_.

2. A second meaning of this expression may be, he is _not of our party_. It has long been matter of melancholy consideration, to all who pray for the peace of _Jerusalem_, that so many several parties are still subsisting, among those who are all stiled Christians. This has been particularly observable in our own countrymen, who have been continually dividing from each other, upon points of no moment, and many times such as religion had no concern in. The most trifling circumstances have given rise to different parties, which have continued for many generations. And each of these would be ready to object to one who was on the other side, _He followeth not us_.

3. That expression may mean, thirdly, he differs from us, in our _religious opinions_. There was a time, when all Christians were of one mind, as well as of one heart. So great grace was upon them all, when they were first filled with the Holy Ghost. But how short a space did this blessing continue? How soon was that unanimity lost, and difference of opinion sprang up again, even in the church of Christ? And that not in nominal, but in real Christians: nay in the very chief of them, the apostles themselves? Nor does it appear, that the difference which then began, was ever entirely removed. We do not find, that even those pillars in the temple of God, so long as they remained upon earth, were ever brought to think alike, to be of one mind, particularly with regard to the ceremonial law. ’Tis therefore no way surprizing, that infinite varieties of opinion should now be found in the Christian church. A very probable consequence of this is, that whenever we see any _casting out devils_, he will be one that, in this sense, _followeth not us_: that is not of our opinion. ’Tis scarce to be imagined he will be of our mind, in all points, even of religion. He may very probably think in a different manner from us, even on several subjects of importance: such as, the nature and use of the moral law, the eternal decrees of God, the sufficiency and efficacy of his grace, and the perseverance of his children.

4. He may differ from us, fourthly, not only in opinion, but likewise in some points of practice. He may not approve of that manner of worshipping God, which is practised in our congregation: and may judge that to be more profitable for his soul, which took its rise from _Calvin_, or _Martin Luther_. He may have many objections to that liturgy, which we approve of, beyond all others; many doubts concerning that form of Church-government, which we esteem both apostolical and scriptural. Perhaps he may go farther from us yet: he may, from a principle of conscience, refrain from several of those, which we believe to be the ordinances of Christ. Or if we both agree, that they are ordained of God, there may still remain a difference between us, either as to the manner of administring those ordinances, or the persons to whom they should be administred. Now the unavoidable consequence of any of these differences, will be, that he who thus differs from us, must separate himself, with regard to those points, from our society. In this respect therefore _he followeth not us_: he is _not_ (as we phrase it) _of our church_.

5. But in a far stronger sense, _he followeth not us_, who is not only of a different church, but of such a church as we account to be in many respects antiscriptural and antichristian: a church which we believe to be utterly false and erroneous in her doctrines, as well as very dangerously wrong in her practice, guilty of gross superstition as well as idolatry. A church that has added many articles to the faith, which was once delivered to the saints: that has dropt one whole commandment of God, and made void several of the rest by her traditions: and that pretending the highest veneration for, and strictest conformity to the antient church, has nevertheless brought in numberless innovations, without any warrant either from antiquity or scripture. Now most certainly _he followeth not us_, who stands at so great a distance from us.