And Festus said
with a loud voice, Paul, thou art beside thyself" - Acts xxvi. 24.
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 passed, 'Thou art beside thyself'.
2. And it is no compliment which the men
of the world pay you here. 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 account 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, it is 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 (charismatic religion).'
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 show what
enthusiasm (charismatic religion) 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,
enthousiasmos, is derived, none has yet
been able to show.
Some have endeavoured to derive it
from en theo, -- in God; because all enthusiasm (charismatic
religion) 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 en
thusia, -- 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.
I beseech you therefore,
brethren, by the mercies of God, that ye present your bodies a living
sacrifice, holy, acceptable unto God, which is your reasonable
service. Romans 12:1
Thusia (g2378) thoo-see'-ah; from 2380;
sacrifice (the act of the victim, lit. or fig.): - sacrifice.
And they that are
Christs have crucified
the flesh with the
affections and lusts. Gal 5:24
If we
live in the
Spirit, let us also
walk in the Spirit. Gal 5:25
Let us not be
desirous of vain
glory, provoking one another, envying one another. Gal 5:26
Note that Charismatic
worship is pagan worship
"The loud speaker
or singer believes that his self-induced hypnotic trance is
enthusiasm (charismatic
religion) and he
believes that this means that god is within. He doesn't know that Philo coined this
word to describe those afflicted, as in Corinth, with enthus o
mania - just momentary insanity. Philo "developed a doctrine of ecstasy or ek-stasis, which means standing outside oneself.'
This is the highest form of piety which lies beyond faith. This
mysticism unites prophetic ecstasy with 'enthusiasm (charismatic religion)', a word which comes from
en-theos-mania, meaning to possess the divine. From this there comes
finally the fully developed mystical system of the Neo-Platonists, for example, of Dionysus the Areopagite. In this mystical system the ecstasy
of the individual person leads to a union with the One, with the
Absolute, with God." (Tillich,
Paul, A History of Christian Thought, Touchstone, p.3).
"giving himself excessive
airs of daintiness and indulging in all
sorts of effeminacy; sometimes darting
his eyes about; sometimes throwing his hands
hither and thither, and raving (Tatian to the
Greeks, Ante-Nicene, Vol. II, p. 75).
"Apollo at Delphi
had to pay for the guilt of slaying the powers of the underworld which have their own rights. Then
there are the methods of introduction through psychological means.
Intoxication is brought about by a change of light and darkness, by ascetic fasting, by incense, sounds,
music, etc." (Tillich, Paul, A History of
Christian Thought, Touchstone, p. 14).
"The backdrop to the central
figures of Pentheus and Dionysos is the chorus of The Bacchae, female
devotees of the god. The word bakkhos (masculine) or bakkh (feminine)
designates someone who has been possessed by the god, who literally
has the god within. (The word entheos, meaning "having the god [=
theos] within," is the ultimate source of our word enthusiasm
(charismatic religion).) The feminine plural of this word, bakkhai,
is Latinized as "bacchae," whence the name of the tragedy, Bacchae.
The play is named
after the chorus, that is, the song-and-dance ensemble who stand for
the true followers of the god.
These women are Lydians and
hence foreigners, accompanying Dionysos as he travels all the way
from distant Lydia to the center of Hellenism, Thebes. For more Click Here
7. It is not improbable, that one reason why
this uncouth word has been retained in so many languages was, because men
were not better agreed concerning the meaning than concerning the
derivation of it. They therefore adopted the Greek word,
because they did not
understand it: they did not translate
it into their own tongues, because they knew not how to translate it;
it having been always a word of a loose, uncertain sense, to which no
determinate meaning was affixed.
8. It is not, therefore, at all surprising,
that it is so variously taken at this day; different persons
understanding it in different senses, quite inconsistent with each
other. Some take it in a good sense, for a divine impulse or
impression, superior to all the natural faculties,
and suspending, for the time,
either in whole or in part, both the reason and the
outward senses. In this meaning of the word, both the Prophets of old,
and the Apostles, were proper enthusiasts; being, at divers times, so
filled with the Spirit, and so influenced by Him who dwelt in their
hearts, that the exercise of their own
reason, their senses, and all their
natural faculties, being suspended,
they were wholly actuated by the
power of God, and 'spake only' as they were moved by the Holy
Ghost.'
9. Others take the word in an indifferent
sense, such as is neither morally good
nor evil: thus they speak of the
enthusiasm (charismatic religion) 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, all uncommon vigour of thought, a peculiar fervour of
spirit, a vivacity and strength not to
be found in common men;
elevating the soul to greater and
higher things than cool
reason could have attained.
10. But neither of these is the
sense wherein the word 'enthusiasm' is most usually understood. The
generality of men, if no farther agreed, at least agree thus far
concerning it, that it is something
evil: and this is plainly the sentiment
of all those who call the religion of the heart 'enthusiasm.'
Accordingly, I shall take it in the following pages, as an evil; a
misfortune, if not a fault.
11. As to the nature of enthusiasm,
it is, undoubtedly a disorder of the
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 premisses true, and his conclusions would
necessarily follow. But here lies his mistake: his premises are
false.
He imagines himself to be
what he is not: and therefore, setting out wrong,
the farther he goes, the more he wanders out of the way.
12. Every enthusiast, then, is
properly a madman. Yet his is not an ordinary, but a religious, madness.
By 'religious,' I do not mean, that it is any part of religion: quite
the reverse.
Religion is the
spirit of a sound mind;
and, consequently, stands in direct opposition to madness of
every kind. But I mean, it has religion for its object; it is
conversant about religion. And so the enthusiast is generally talking
of religion, of God, or of the things of God, but talking in such a
manner that every reasonable Christian may discern the
disorder of his mind.
Enthusiasm in general may then be described in some such manner as
this: a religious
madness arising from some
falsely imagined influence or inspiration of God;
at least, from imputing something to God
which ought not to be imputed to Him, or expecting something from
God which ought not to be expected from Him.
13. There are innumerable sorts of enthusiasm.
Those which are most common, and for that reason most dangerous, I
shall endeavour to reduce under a few general heads, that they may be
more easily understood and avoided.
The first sort of enthusiasm
which I shall mention, is that of those who imagine they have the
grace which they have not.
Thus some imagine, when it is not
so, that they have redemption through Christ, 'even the forgiveness
of sins.' 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 be justly termed: for the reasonings of these
poor men are right, were their premisses good; but as those are a
mere creature of their own
imagination, so all that is built on
them falls to the ground. The foundation of all their reveries is
this:
they imagine themselves to have
faith in Christ. If they had this, they would be 'kings and priests
to God'; possessed of a 'kingdom which cannot be moved': but they have it
not;
consequently, all their following behaviour is as wide of truth and soberness as that of the
ordinary madman who, fancying himself an earthly king, speaks and
acts in that character.
15. There are many other enthusiasts of this
sort. Such, for instance, is the fiery zealot for religion; or,
more properly, for the opinions and 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 catholic
faith; they use the Christian modes of worship, as their fathers did
before them; they live what is called a good Christian life, as the
rest of their neighbours do. And who shall presume to think or say
that these men are not Christians? - though without one grain of true
faith in Christ, or of real, inward holiness; without ever having
tasted the love of God, or been 'made partakers of the Holy
Ghost'!
17. Ah poor
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 through your whole behaviour;
which is an awkward 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
lunatics 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 un our own history. Others have undertaken to
prophesy, to foretell 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 doeth it
Himself, who worketh all in all.
But this does not affect the case
before us. Though there is a real influence of the
Spirit of God, there is also an imaginary one: and many
there are who mistake the one for the other. Many suppose themselves
to be under that influence, when they are not, when it is far from
them. And many others suppose they are more under that influence than
they really are.
Of this number, I fear, are all they
who imagine that God
dictates the very words they speak; and
that,
consequently, it is impossible they
should speak anything amiss, either as to the matter or manner of it.
It is well known how many enthusiasts of this sort also have appeared
during the present century;
some of whom speak in a far more authoritative
manner than either St.
Paul or any of the Apostles.
20. The same sort of enthusiasm, though in a
lower degree, is frequently found in men of a private character. They
may likewise imagine themselves to be influenced or directed by the
Spirit when they are not. I allow, 'if any man have not the Spirit of Christ, he
is none of His'; and that if ever we either think, speak, or act
aright, it is through the assistance of that blessed Spirit. But how
many impute things to Him, or expect things from Him, without any
rational or scriptural ground!
Such are they who imagine, they either do or
shall receive particular directions from God, not only in points of importance, but in
things of no moment; in the most trifling circumstances of
life.
Whereas in these cases God has
given us our own reason for a guide; though never excluding the secret
assistance of His Spirit.
21. To this kind of enthusiasm they are
peculiarly exposed, who expect to be directed of God, either in
spiritual things or in common life, in what is justly called an
extraordinary manner:
I mean, by visions or dreams, by
strong impressions or sudden impulses on the mind. I do not deny, that God
has, of old times, manifested His will in this manner; or, that He
can do so now: nay, I believe He does, in some very rare instances.
But how frequently do men mistake herein!
How are they misled by
pride, and
a warm imagination, to ascribe such impulses or impressions, dreams or
visions, to God, as are utterly unworthy of Him! Now this is all
pure enthusiasm; all as wide of religion, as it is of truth and
soberness.
22. Perhaps some may ask,
'Ought we not then to inquire what is the will of God in all things?
And ought not His will to be the
rule of our practice?' Unquestionably it ought.
But how is a sober Christian to make this
inquiry? to know what is the will of God?
Not by waiting for supernatural dreams; not by expecting God to
reveal it in visions; not by looking for any
particular impressions or sudden impulses on his mind: no;
but by
consulting the oracles of God. 'To the
law and to the testimony!' This is the general method of knowing what
is 'the holy and acceptable will of God.'
23. 'But how shall I know what is
the will of God, in such and such a particular case? The thing
proposed is, in itself, of an indifferent nature, and so left
undetermined in Scripture.'
I answer, the Scripture itself
gives you a general rule. applicable to all particular cases: 'The will of God
is our sanctification.'
It is His will that we should be
inwardly and outwardly
holy; that we should be good, and
do good,
in every kind and in the highest degree whereof we are capable. Thus
far we tread upon firm ground. This is as clear as the shining of the
sun. In order, therefore, to know what is the will of God in a
particular case, we have only to apply this general rule.
24. Suppose, for instance, it were proposed to
a reasonable man to marry, or to enter into a new business: in order
to know whether this is the will of God, being assured, 'It is the
will of God concerning
me, that I should be as holy and do as
much good as I can,' he has only to enquire, 'In which of these
states can I be most holy, and do the most good?'
And this is to be determined,
partly by reason, and partly by experience.
Experience tells him what advantages he has in
his present state, either for being or doing good; and reason is to
show, what he certainly or probably will have in the state proposed.
By comparing these, he is to judge
which of the two may most conduce to his being and doing good; and as
far as he knows this, so far he is certain what is the will of
God.
25. Meantime, the assistance of His Spirit
is supposed, during the whole process of the inquiry. Indeed it is
not easy to say, in how many ways that assistance is conveyed. He may
bring many circumstances to our remembrance; may place others in a
stronger and clearer light; may insensibly open our mind to receive
conviction, and fix that conviction upon our heart. And to a
concurrence of many circumstances of this kind, in favour of what is
acceptable in His sight, He may superadd such an unutterable peace of
mind, and so uncommon a measure of His love, as will leave us no
possibility of doubting, that this, even this, is His will concerning
us.
26. This is the plain, scriptural,
rational
way to know what is the will of God in a particular case. But
considering how seldom this way is taken, and what a flood of
enthusiasm
must needs break in on those who endeavour to know the will of God by
unscriptural, irrational ways; it were
to be wished that the expression itself were far
more sparingly used.
The using it, as some do, on the most trivial
occasions, is a plain breach of the third commandment.
It is a gross way of taking the
name of God in vain, and betrays great irreverence 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 coincide 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 withheld,
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 numbered'; and, 'Not a sparrow falleth to the ground
without' the will of 'your Father' which is un heaven. But if it be
so, if God preside universis tanquam singulis, et singulis tanquam
universis; 'over the whole universe as over every single person, and
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: Praesidet universis tanquam singulis; 'His providence is over
all men in the universe, as much as over
any single person.'
Do you not see that he who,
believing this, imputes anything 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 frequently and justly observed) who imagines he is led by a
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 judgement and his own will, till he is
altogether fixed 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 call 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 manyheaded 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,
though 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 fixed 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 entangled 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 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 style 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 those means which He
has appointed to be the ordinary channels of His grace. Use every
means which either reason or Scripture recommends, as conducive
(through 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!
John Wesley speaks to the enthusiasm similar to
Cane Ridge in the early Restoration Movement
Kenneth Sublett
Great Awakeing
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