THE Corruption and Depravity of humane Nature is a Thing so plainly discovered and so frequently acknowleged, that it is needless to endeavour to prove it.

And tho' Man be evidently such a Stranger to GOD and such an Enemy to him, yet there is evi­dently such a strong Inclination in the Hearts of Men to something that is called RELIGION, as makes it Matter of Admiration to all wise and considering Persons.

Indeed true Religion is so heavenly and divine a Thing, and bears such a Resemblance of the true GOD, that it may seem very strange indeed, that there should be any Inclination in the Hearts of Men to it. And yet in all Ages of the World, among all Nations, there is plainly so strong an Inclination and Readiness to fall in with something, that bears the Name of Religion, that it is truly wonderful to behold.

For there is nothing that so suddenly prevails, and like a mighty Torrent bears down all before it, as this strong Inclination does: so that if any come to Men under Pretence of large Communications from the divine BEING, and pretend to make them Sharers in it, this suddenly takes with them, and like Wild-Fire diffuses itself every where.

And therefore there must undeniably be some strong Inclination in humane Nature that Way, or there could not be such a sudden Alteration made among Men, as there often is. I know indeed, that 'tis al­ways [Page 6]pretended to proceed from the Power and Effi­cacy of the divine SPIRIT, which makes such a wonder­ful and sudden Alteration. But every one must and and will acknowledge, that it does not always proceed from this Cause: for I cannot think any will be so distracted as to impute the sudden Progress of the Persian Magi, and the almost innumerable Heathen Religions, or the sudden Alterations made in the Religion of the Jewish Nation to the Worship of Baal, or Jereboam's Golden Calves, and the sudden Alterations made by Mahomet in Religion, and all the great and surprizing Alterations that Antichrist has made in the Christian Religion; I say, I think none will attribute all these to the powerful Efficacy of the HOLY SPIRIT: For there are so many horrible Con­tradictions, and abominable Things advanced by many, that it is impossible to be all divine. So that what­ever is pretended, it must most certainly sometimes proceed from some other Cause.

There must then be something in-laid in the pre­sent Frame and Constitution of humane Nature, that like Tinder, must be ready to catch every Spark of this Fire that is struck into it: For if there be not, it will be impossible to account for such strange Ap­pearances as have often happened in the World.

When I have considered these strange Appearan­ces in the World in former Ages, at several distant Periods of Time, and many of them so contrary to one another; and yet as great, quick, powerful, one as the other, I could not but think that though they were so contrary one to the other, yet they must all proceed from one and the same Principle in hu­mane Nature: Because they all seem to operate in the same Manner and produce much the same Effects among Men, and therefore I think, it may not be amiss to enquire into this Principle, what 'tis called; the original from whence it proceeds, the Method of its [Page 7]Rise and Progress, when it makes a great Appearance in the World, and the proper and genuine Fruits and Effects of it among Men.

1. Then we may enquire, what this is, which has such wonderful Effects. And this I apprehend has generally gone under the Name of ENTHUSIASM, a Greek Word that in Latin is rendred Numine Affla­tus: i. e. a Strong Fancy, Imagination or Conceit of having large Communications from, or Participations of the Deity.

It is therefore a powerful Impression or Impulse made upon the Imagination, of having some great and wonderful Communications from God, so as to be made in a very high Degree Partaker of that which is heavenly and divine; and therefore this exalts them in their own Thoughts, as being highly favoured of God, or the peculiar Favourites of Heaven; and therefore they look down upon others as poor, misera­ble Wretches that are going down to Hell.

And this high Conceit of themselves strongly warms their Imaginations, and makes them full of Life and Fire: And therefore they look upon others as dead Souls, that partake not of this warm imaginary Fire. And this makes them evermore despise REASON as an evil and dangerous Guide in Matters of Religion, and substitute seeing and feeling in the Room of it, they see such heavenly and divine Things clearly, and feel them strong in their Souls, and therefore despise all Reason and Argument as a mean, dull and beggarly Thing.

They see and feel (they say) and therefore believe and are sure.

They have a quick and sudden Way of coming at heavenly and divine Things; and this fills them with the highest Extacies of Joy and Comfort: These they see, and feel and think they can't be mistaken in; and therefore care not for all hat can be said [Page 8]against them: And therefore will not enquire any further.

Thus I have given a brief Account of what I take to be ENTHUSIASM, which all Mankind have such a Fond­ness for, and are so ready to fall in with; that were it not for the powerful Interposition of the DIVINE BEING, they would all be overwhelmed with it. For nothing is more agreeable to corrupted humane Na­ture, and nothing more mischievous to it than this.

2. We shall enquire into the Original of it, or from whence this does proceed?

Certainly this was not the original Constitution of humane Nature. For humane Nature did once most surely partake of the divine; and had frequent and great Communications from the Deity: And this was not a meer imaginary Thing, but true and real. How then, and when came this wonderful Principle, Inclination, or Tendency of humane Nature, to be so firmly in-laid or interwoven into the very Frame and Constitution of humane Nature, that now nothing seems more natural to it than this, even a strong In­clination to something they call Religion.

Many wise and learned Men have written of EN­THUSIASM, and discoursed well concerning it; but none I ever met with have ever given an Account of the Original of it: And therefore seem to be at a Loss, why it should so suddenly pre­vail and bear down all before it, as 'tis evident that many Times it has done. Witness that of the Magi in Persia, that of Jeroboam among the ten Tribes, and that of Baal among the same Tribes soon after, so also that of Mahomet, and that of the Church of Rome or Antichrist.

Now I think, we need not be at a Loss, why it has done thus, [...] we consider the Original of it: And I think the Original of this sufficiently disco­vered [Page 9]to us Gen. 3.1, to 7. Here we have an Account of the first Temptation, that was ever offered to human Nature, to sin; and with which our first Parents complied, sinned and fell. If therefore we may judge that Man's original Sin was proportiona­ble, or in any Measure agreeable to the Temptation that was offered, we must conclude that ENTHUSIASM was Man's first, or Original Sin. Ye shall be as Gods, (said the Temptes) that he might prevail upon our first Parents to eat the forbidden Fruit. i. e. Ye shall partake of a much larger Portion of the DEITY, or spiritual and divine Knowledge and Wisdom, than ever yet ye have done. And why did they eat of it? Was it not most certainly for the very End and Design proposed in the Temptation? even that they might be as Gods. For nothing else could prevail upon innocent Nature to transgress a plain positive and known Prohibition but this, that they might par­take more of Divinity than as yet they had done. So that they might easily think, that it was no Harm at all to be more like God than now they were. It must be supposed that Man was at first made in the Likeness of God as we read, Gen. 1.27. And from hence had a true and strong Tendency towards God, as his proper Center; and must therefore desire to be as much like him as possibly he could be. Satan that now desired to deform him, could not possibly think of a more likely Course to effect his Design, than to come in upon this Inclination and blind it, by proposing a more ready and speedy Way of arriving to a greater Degree of this; by disco­vering something to him, that which might have this sudden and quick Operation, without the slow and ordinary Method of God's appointing and establish­ing. The Policy and Subtilty of Satan no less ap­pears in hiding the Mischief of breaking a plain Pro­hibition: God knows (says he) that in the Day ye eat [Page 10]thereof ye shall not die, but be as Gods, knowing Good and Evil.

No Question the Apostle refers to this very Time, 2 Cor. 11.14. when he says that Satan himself is transformed into an Angel of Light: Though he is here said to speak to the Woman in the Shape of a Ser­pent, yet even in that Shape he comes as an An­gel of Light, as though he came upon a special Er­rand to our first Mother Eve to discover to her the hidden Virtue of this Fruit, which they knew not before. And this he informs her had the Power to assimilate them in a greater Measure to the Divine Being. And thus his Plot is deep laid; he comes as an Angel of Light with a special Message from God to her, to make her more like God himself than ever yet she had been.

Now, what could innocent Nature have to fear? Here comes an Angel of Light to discover to her how she might become more like GOD himself than now she was; and this agreeing with the original Desire and Tendency of her Nature, must appear eligible if nothing stood in the Way to make it appear o­therwise; and for this there was nothing but GOD'S revealed positive Prohibition, and certain she was she did not yet know all that was to be known, and might not she think that the Meaning of this In­terdiction was no more than that they should not eat of it, until a further Discovery was made about it? And since she had the Knowledge of this In­terdiction only by Tradition from her Husband (for she was not made when this Interdiction was given him) might she not as well believe an Angel of Light as him, when as that Angel of Light discovers that which should make her more like GOD, which she had such a strong Desire to: And therefore find­ing [...] to her natural Desire, to [...] wise, and [...] more like [...] himself, [...] and [...].

[Page 11] Thus she follows the Desire of being more like GOD in Knowledge and Wisdom than she was; and eats in Opposition to a plain positive Command of GOD: she steps over that Order which GOD had set for her to walk according to; and regards not the Reve­lation that GOD had already made, and follows a new one, that she know not, who it came from, or whe­ther he that brought it was sent of GOD or no.

Her Imagination had a strong Impression made up­on it, that the Discovery was Divine; and her Pas­sions were warmed with great Expectations and Desires of partaking more of the Wisdom and Knowledge of GOD than ever yet she had done.

And upon eating (no Question) her Imagination was filled with great and wonderful Discoveries by this Means made to her, and therefore out of Love to her Husband urges him to do the like.

For having found the Benefit of it, she is distres­sed for her Husband, that he might share also in the same: And therefore she gives him of this same wonderful Fruit, and very probably relates to him, what an angelick Discovery she had concerning it, and her own Experiences upon eating it, and by the same perswades him to take and eat. And thus both be­came tinctured with the same enthusiastic Spirit, they are puffed up with it, until God opens their Eyes, i. e. Awakens their Consciences, to see what they had done, and then they soon see their Mistake, when it was too late to prevent it; for then they see them­selves naked, i. e. Stript of those Rays of Glory and Honour, which were their Cloathing before.

Thus our first Parent's Sin, which was finished or compleated, by eating the forbidden Fruit, did bear an exact Proportion to the Temptation offered. It began in Pride and Desire to know more and be great­er than God had allowed them to know or be; and [Page 12]was finished or compleated, by acting in plain Con­tradiction to a known revealed Prohibition of GOD.

Thus ENTHUSIASM was Man's first, or original Sin; and it evermore keeps the same Pace, even to this Day. For to this Day it fills the Imagination and Fancy, no with real Discoveries of spiritual and divine Things; but with a Fancy or Conceit, of being made like God; and being more acquainted with the Secrets of the most High than others not like them are, or than GOD has al­lowed them to know or be. And it is finished even to this Day, by violating the plain Revelations GOD has made to Men, and the Order he has established a­mong them. For it always pretends a more intimate Acquaintance with Heaven, than to be tied up to such Things as these. Thus they break the plain Com­mands of God and the Order he has established, un­der Pretence of knowing immediately from God, what Order he would have. I cannot see but that Man's original Sin which is imputed to, and has infected the whole Race of Mankind, was properly ENTHUSIASM. For the Account we have of it carries all the Marks of ENTHUSIASM upon it. 'Tis therefore no Wonder that all Mankind are so fond of it, and so ready to fall in with it. For this is now so strongly riveted in the very Constitution of human Nature, that whate­ver is proper to draw it forth into Act, makes Men run wild after it, as the Apostle intimates, 2 Cor. 4.4. For this has so disordered and as it were intoxicated all the Powers and Faculties of human Nature, that nothing makes such a sudden Progress among them, as this is won't to do. No Sin does ever so suddenly prevail as this; for this is as it were the Seed and Source of all the Rest, for a Flood of Iniquity is won't to follow a strong Fit of ENTHUSIASM.

Object. But here some may say, If this be so na­tural to Mankind, as to be inlaid in the Frame and Constitution of the whole, and be as it were the [Page 13]Source of all other Sins, what is the Reason that so many both of good and bad Men appear against it?

Answ. To this I answer, that some are more in­clined to one Sin, and some to another, from the ve­ry Frame and Constitution of their Bodies. But this I take not to be the chief or main Reason why it is so, but this, viz. That God interposes to pre­vent the Flood of Ruin that the Prevalency of EN­THUSIASM would bring upon all Mankind, and that he might preserve a Number that shall faithfully bear Testimony for him against all such as will fol­low this Sin, and render them without Excuse at last, because both good and bad Men bore Testi­mony against it: Thus God has done in all Ages of the World, not only among his own People, as we may read in the sacred Oracles, but also among the Heathen, and in later Times among the Mahometans and Papists, which are the two great ENTHUSIASMS now extant in the World at this Day; or at least, they may be called the two greatest, and which there is the greatest Strife to reduce all Men to. But God has all along preserved a Number that have faithfully born Testimony against them as a Thing very plainly opposite to the plain Revelation that God has made of himself to Sinners, and the Order he has established among them.

How the ENTHUSIASM which infected our first Pa­rents, and disordered all their Powers and Faculties of Body and Soul, should be conveyed and transmit­ted to their Posterity, even to the latest Generation, is an Enquiry too great and difficult (it may be) to be answered, while this our State of Darkness and Ignorance remains. For though we may be unde­niable Arguments prove that it is so, yet the Man­ner and Method how may be beyond our Depth to fathom. But thus much I think we may safely ven­ture [Page 14]to say, That God has established it so to be, as a Fruit of the Curse annexed to their eating the forbidden Fruit. And surely GOD has Power to make his Cau­ses take Place, when and where and as long as he pleases. And his Justice herein is sufficiently vin­dicated by the publick and representative Station in which our first Parents stood; though we are ne­ver so much at a Loss how he makes them take Ef­fect, and therefore we must consider that this is in­cluded in that Sentence of Death, that GOD passed up­on Mankind in our first Parents, upon their eating the forbidden Fruit.

Thus I think I have given a true and genuine Ac­count of the Origin or Source of ENTHUSIASM; how it first of all infected the humane Race; and it may serve to take off the Wonderment that is made at its so great and sudden Prevalency among Mankind many Times: Because there is so strong and Inclina­tion in humane Nature that Way, that it may not seem strange that it should so suddenly blaze out, when proper Means are used for this End. And it might be a greater Wonder if it should not, when Pains are taken to put it into a Flame.

3. It will now be proper to enquire into the Me­thod of its Beginning to rise into such a Flame; and its sudden Prevalency among Men.

This indeed though more easily discovered than the Original of it, as being more near our own Ob­servation, yet has no small Difficulties attending it. For though it pretends to be all Light and Fire, see­ing and feeling, yet it is always covered with Dark­ness: And the more it burns in the dark, the more violent and impetuous it grows; and the quicker and greater Progress it makes. And as Satan at first hid himself under the Appearance of angelick Light, when he brought ENTHUSIASM into [...], so do his Ministers now, 2 Cor. 11.14. For ENTHUSIASM [Page 15]evermore covers it self, with a Cloak of spiritu­al and divine Light; and by this it dazzles the Eyes and darkens the Minds of all such as fond­ly gaze on such an angelick Appearance: And thus Multitudes of unwary Souls, are captivated by it, that have such a strong Inclination in them that Way. For they want nothing but a fit Occasion, to draw it forth into Act.

But though there be so much Difficulty in this En­quiry, we shall essay to give an Account of it; tho' it is never more displeased than to be discovered, for this angers such Persons most of all, because it hurts their Design.

1. Then, we shall enquire into the Method of its first beginning to rise and kindle into a Flame.

That Satan knows the Tempers, Inclinations and Dispositions, of a People, and what most prevails among them, at such or such a Time, I think, none will deny me: Nor that he knows the most fit Time to urge his Temptations with Success, and the most pro­per Instruments to be made Use of, to compass his Ends. All this I think will readily be granted. And I cannot think any will deny, that Satan has the most malicious Enmity against the true, pure and holy Religion of the true God, and would do all he can to overthrow it: For this appeared in his malici­ous Endeavours, to overthrow Religion in Paradise

Now if these Things be granted, it will not be so difficult to discover the Method he takes to blow up ENTHUSIASM into a Flame. For Satan narrowly ob­serves the Frame and Temper of a People about Re­ligion, and what Turn they are most of all inclina­ble to: And when he sees his most proper Time to urge this Temptation with Success, he chuses out proper Instruments for it; whose Imaginations are [...], and lively, and easily impressed, and whose Fan­ [...]es and Affections are easily warmed and moved: Men [Page 16]that have an high Conceit of themselves, and a very low Opinions of others; Men that can at any Time suddenly warm, yea heat themselves with their own Fancies and Imaginations; Men that are of a free and volable Speech, and well versed in the Art of Dissi­mulation and Flattery, and capable by Words and Gestures to speak and act over their own Imaginati­ons and Fancies, in a very lively Manner: Such Men as these at such a Time Satan chuses, and spirits them up to the undertaking; either with the Hopes of Gain, or with the Prospect of great Honours and Applause among Men, and to be looked upon as the chief Persons that have great and bright Communi­cations from God: And so to have Power to dictate to others what they please. And such Men as these have a Genius to chuse such Doctrines and Manage­ments that to such a People are most taking. And when they once begin, and find the Fire to catch here and there, it encourages them to go on, and help to blow one another into a Flame. Thus it is wont to begin. But it evermore endeavours at first slily to insinuate, that their Rulers, civil or sacred, are corrupt, and not to be regarded, which is very taking with a discontented and murmuring People, that stand ready to believe the worst of their Rulers. They also endeavour in a sly Manner to insinuate, that the written Word of God is but a dead Letter; and that they have by the Spirit been taught the true Sense and Meaning of it, (i. e. where a People have the written Word.) At first indeed they do this as covertly as they can, that they may not be discovered in their Design, and as the Fire prevails then more openly. And they perswade Persons that none but carnal and unregenerate Persons will say a Word against them. And as Numbers are added to them, they proclaim aloud, and boast of what Won­ders they have done, and what Multitudes are made [Page 17]Partakers of the wonderful Power and Operation of the SPIRIT; they are become even as Gods; they can discern between Good and Evil, and see into Men's very Souls, and know what they are. Thus it begins: But then

2. The Method of its Progress and Prevalence be­gins to be more open. They begin very often to declaim boldly against Rulers, especially ecclesiastical ones, as carnal unregenerate and wicked Men; and many of them will openly begin to declare the Word of God is useless, or of but little Service, and their seeing and feeling is the chief Thing to be set by, and they have no Need to compare this with the Word of God, for this is what they see (they say); and now they have Visions, and Trances, Impulses, Reve­lations; and some are ready to set up for a Spirit of Prophecy. Now they despise the Laws of Men; and pretend Conscience to break them. Such Things indeed they durst not do, while their Numbers were few and small, but when they are multiplied, they despise Government, and speak evil of Dignities, and fill their Mouths with great swelling Words of Vanity. They are filled (they say) with the Spirit, and with heavenly and divine Things, and have a Multitude of sweet Feelings: And now they see others going down to Destruction; and they are distressed for o­thers, but not at all for themselves. For they will scarce ever put up so much as one Petition for the Pardon of their own Sins: For they think they have no Need; they are already almost Gods, they partake so much of the DIVINE SPIRIT.

These and much more of the like Nature are such plain Facts, often to be seen in the Rise and Growth of ENTHUSIASM, in all Ages of the World, that none but such as are besotted with it ever will deny. And therefore I need no stay to prove them. For I need only appeal to the History of the several [Page 18]Ages of the World, wherein ENTHUSIASM has risen and prevailed; for these do sufficiently confirm the Truth of all these Facts.

4. We may enquire what are the true, proper and genuine Fruits and Effects of it? There is such an endless Variety of these, and full of such amazing Contradictions, that a reasonable Man would be almost ready to think it impossible for them all to proceed from one and the same Principle.

Yet such a prolifick Principle of Error may well bring forth innumerable, as well as amazing Con­tradictions, since Reason and Judgment is not al­low'd with such to hold the Reins of Government, but Fancy, Imagination and Impulse, must guide and govern all.

And should a Man essay to give a Detail of all the natural Fruits and Effects of this Principle, in all its wild Excursions, he would scarce know where to be­gin, or where to end.

We shall therefore only mention some few of them; out of which innumerable others do arise, and make such strange, and almost unaccountable Appearances in the World. And they are such as these,

1. A great Contempt of all Reason, and Argument, or Enquiry; and comparing of Things, to make a right Judgment. This lays the Foundation for all Manner of wild, senseless and extravagant Things, to be tho't right, pursued, and practised.

Man's Power of Reasoning, and perceiving the Agreement, or Disagreement of Things, and of com­paring one Thing with another, was originally given him, to settle his Judgment right; and to prepare him for a wise Conduct and Behaviour. And though Sin has rendered it very lame and weak, yet it is not wholly lost, and possibly God may have preserved so much of it as there is left, for this very [Page 19]Purpose and Design, that he may be capable of be­ing treated with agreeable to his original Nature. For God condescends now to reason with him. Isa. 1.18. And that by this Means he may restore the Divine Image in him.

But however that be, 'tis plain that there is still this Power remaining, though very dark and weak. And we cannot but see if we read Divine Revela­tions, that the Design of them are not wholly to ex­tinguish this Candle of the Lord, as 'tis called, Prov. 20.27. but to strengthen it, that it may burn more bright, and clear than it did before; and furnish it with those Discoveries, which, in its lame, and lan­guishing Condition, it was utterly uncapable of making.

But ENTHUSIASM instead of assisting, and streng­thening this noble Power, labours to put it wholly out; and to set up a strong Impulse upon the Fancy or Imagination instead of it.

For it perswades Men to think, that this is clear­er and better than Reason; and that it affords more Light, and quicker Dispatch in forming the Judgment, than Reason could possibly do.

They therefore condemn all Reason as a carnal Thing, and yet set up their imaginary seeing and feel­ing instead of it.

Whereas seeing and feeling, taken in a strict Sense, and without any Figure, are nothing but carnal, and sensual Things. For what is seeing, and feeling but something that relates to our bodily Senses. And if it be said that this is meant of the seeing, and feeling of the Soul: I would ask them, How they can distinguish this from that which arises from the Body? Is it not because the Impression is strong, sudden and violent? But is it not often so with those of the Body? What then makes the Dif­ference? Is it imagined to be from a Spirit? But [Page 20]how do they know it is so? The strong Imagina­tion that 'tis from a Spirit, cannot make it certain to them or others that 'tis so. But if it be from a Spirit, How do they know that 'tis from a good Spirit? Have not evil Spirits often Times Power to make such Impressions? It they have not, how came the false Prophets of old, and the soothsaying Damsel mentioned in Acts 16.16. &c. to have such Impression? How came they to see and feel such Things as most certainly they did, as 'twas with A-hab's Prophets, 1 Kings 22.6, 11, 12, 21, 22, 23, 30. Lam. 2.14. and Jer. 23.15, 21. If this be ans­wered, that it is known by the Things impressed, be­cause it is contrary to the Interest of Satan's King­dom. To this I answer, How do they know it is so? And therefore further ask, May we not say that all revealed Truths contained in the Word of GOD are contrary to Satan's Kingdom? How then came Sa­tan by the Power of urging the Holy Scriptures to tempt our Saviour withal. Matth. 4.6. Why may not Satan urge one Truth in such a Manner as to o­verthrow another more important one; and not in the least hurt his own Kingdom? Why may he not perswade Persons to leave one Way of Sinning to fasten them more strongly in another, and not in the least hurt his own Kingdom? What Da­mage will it be to Satan's Kingdom, to fright Men from Drunkenness, Uncleanness, Lying, Stealing, vain Company-keeping, &c And fasten such Per­sons in a firm Belief that his Impulses and Impres­sions are Revelations from GOD, and Impressions of the Holy Spirit? And withal puff them up with spiritual Pride, and Self-Conceit, and not hurt his own Interest.

I cannot see how, in the least, Satan's Kingdom will be destroyed by such a Method; but rather e­stablished by it, because this is harder to discern, [Page 21]and more difficult to escape out of the Snare. This then is the Fruit and Effect of Enthusiasm, to de­spise Reason as a carnal and sensual Thing, and substi­tute something still more carnal and sensual in the Room of it.

And thus they put themselves out of the Power of distinguishing what is right from what is wrong. For this cannot be done but by Man's Reasoning and perceptive Power, by which he compares Things to form his Judgment. And by disregarding this, they expose themselves to be cheated in the most important Case. And what wild extravagant Things, [...] heated Fancy and Imagination produce; that [...] kept in by the Bit and Bridle of true Reason and Understanding? For this will work Wonders upon the Body as well as Mind, because it shares so much of the bodily Senses and Passions.

It is no Ways strange, if this be once let loose from the Restraints of true Reason, that it should produce Convulsions, Swoonings, Screamings, and all such Things, which are the natural Effects of a warm, and wild Imagination, frighted by Noise, and great swelling Words. For 'tis natural to have such Effects upon the Body as well as Trances, Visions, Joys, and Extacies in the Mind.

2. But then another natural Effect of prevailing ENTHUSIASM, is Faith without a good Foundation.

This indeed enters into the very Nature of En­thusiasm. For as it contemns and slights all Reason, and gains its Ascendant over all that are willing to quit the Conduct of it; so it makes them believe very strongly without any good Foundation. Faith is evermore (when true) the yielding up our Assent and Consent to any Thing truly testified to us by God himself; and therefore when Faith is true and genuine, it is always an hearty Submission to the di­vine Authority, and an acquiescing freely in those [Page 22]Revelations, or Difcoveries, God makes to us, where our natural Faculties, or Powers had not Abili­ty to discover them: Or in all the Obligations which both Reason and divine Revelation have truly made known to us. And this Principle truly fixed in the Soul, prepares us to act in due Proportion, to what God has testified to us. And the Reason why we are thus obliged to submit and act, is because God is the Revealer with whom it is impossible to lie, de­ceive, or be deceived. And it is impossible for the Mind thus to acquiesce, and act without thus rely­ing solely and entirely on the divine Authority, and there is always good Reason that it should do so, wherever any Thing is revealed by God.

But here the great Question is, How do we know that such, or such a Thing has the Stamp of divine Authority upon it? If it has, there the Mind may rest safely. But how may this be known, for if this be not known, the Mind must rest, upon a very uncertain Foundation, if it does rest at all. But here in this important Case, ENTHUSIASM ever more fails of Proof, and clear Evidence. For it first dis­gards Reason its old Friend, and throws it by as a use­less Thing in Matters of Religion, and therefore cannot now expect that it should afford its Help at a dead Lift. Indeed in the most important Point they bid Defiance to it, even to prove that the Re­velation is from God: and therefore do not build their Faith upon a good Foundation.

Object. But it may be some will here object; can there be no immediate Communications from GOD to the Soul that can be perceived to be from GOD by its own Light, or by Intuition only without the Help of any Deduction of Reason? Was it not so with the Prophets of old? Did not they by in­tuitice Evidence, see it to be from God, so as not [Page 23]to be deceived, nor need the Help of Reason to pre­vent it?

Answ. To this I may reply, that tho' I cannot tell all the Evidence they had that their Revelations were from the true God only; yet I conceive God never left himself without a clear Witness in this Regard, nor exposed them to the Impossibility of distinguishing Truth from Falshood, and Realities from Delusions, and that therefore in his first Dis­coveries made to them, he always gave them some clear rational Evidence, that it was the true GOD that spake to them; and did not leave them at Uncer­tainty in this Point, without a sufficient Mark to make the distinction. He might so far strengthen their Reason and Understanding as to perceive the clear and undeniable Agreement of his Manner of revealing himself with the divine Perfections, and by this satisfy them the Revelation was from the true GOD: And then as to after Revelations, they might by the Help of Reason discover whe­ther the Manner of their Communication did agree with the former, and by this be sufficiently satisfied, that they were from God. For we can have no just Reason to think, that GOD, in communicating himself to a rational Creature, will not give a rational Evidence, that the Communication is certainly from him. For we plainly see that when he sent his Pro­phets upon any special Message to his People, he al­ways gave them some authentick Seal to evidence their Commission, when they were sent to commu­nicate any new Revelation; tho' not always when they were sent to inculcate former Revelations, that were already confirmed by undeniable Miracles.

And 'tis plain and evident they never bid Defi­ance to Reason, as Enthusiasts are wont to do. For they shew us that God challenges his People to rea­son the Case with him, even concerning the Mat­ter [Page 24]of the Revelation of future Things. Isa. 41.21, 22, 23.

But Enthusiasts shew the greatest Ill-Nature a­gainst Reason, and labour to perswade Persons to be­lieve them upon their bare Word; and therefore have no good Foundation for their Faith to stand up­on: For they lay as good a Foundation for the Faith of others as they build their own upon; which is re­ally none at all. But if you allow them to step over this Point of proving by Reason, that what they have is from God; then they are as glad as any to call in formerly despised Reason to support even their worst Extravagances many Times. But where Rea­son is most of all needed, and where it might do them the most Service, there they condemn and defy it. Therefore you will always find an Enthu­siast, most impatient of Contradiction in this Point, that the Work he admires and carries on is from God. Allow him but this Point without Proof, and rational Evidence, and he will be pretty easy with you, though you condemn many Things in him. For he has gained his main Point. And he knows that this once gained, all the rest must follow by natural Consequence, whether you will or no. But if you hold him fast here, and be for Proof, he will only give you railing Accusation. For he has no rational Foundation at all, for his Faith to stand on, and therefore denies its being disputed. You must believe as he says and that is enough: For he is always a Papist in this Point as well as many others.

And therefore an Enthusiast will have nothing to do with Reason in Matters of Faith, for Fear it should deceive him. And therefore can have no good Foundation for his Faith to stand on.

And thus they thrust themselves into the bound­less Labyrinth of Deceit and Delusion, for Fear of being deceived by their old, most kind, intimate, [Page 25]and tender Friend Reason; which offers its kind As­sistance to prevent their being deceived; but they refuse it. And indeed without it they cannot take one Step right, nor one Moment keep from being deluded and deceived.

Thus did our first Mother Eve, who first of all took in the Poison of Enthusiasm, which has infec­ted all her Seed ever since. She neglected to con­sult Reason about the Revelation brought her by the Serpent. For had she called in Reason to take Coun­sel withal, this might have prevented her being de­ceived; and thus her Progeny are prone to do e­ver since. Had she said to the Serpent, Who sent you upon this Discovery? What authentick Seal, have you of Commission? How do I know you have any Commission from God, to make this Dis­covery, I have God's plain Word for it, that I may not eat of this Fruit; and must I believe you upon your bare Word for it? Bring an authentic Seal of your Commission from God, or I have no Reason to regard you. I rely upon God forbidding me, and I dare not meddle with it, until I am sure I have the same Word to give me Liberty; and then I know I may eat of it, as freely as any other Fruit of the Garden; but 'till then I must and will forbear.

Had she thus summoned her Reason to take Coun­sel within this Matter of Faith, it might have pre­vented her Ruin; but here she failed. She belie­ved the Serpent without asking Counsel of her Rea­son. And by this Means she infected her self, and all her Posterity, with the same enthusiastick Credu­lity, to any Thing that pretends to be divine; and to make them Partakers of that which is called spi­ritual and divine.

Though it be the proper Province of Faith, to receive divine Revelation of spiritual and divine Things; yet it is the proper Province of Reason, [Page 26]and in which Faith has nothing to do, to determine whether the Revelation be from God. For until this be first known and determined by the Reason and Understanding, Faith has nothing at all to do, nor can it begin upon any Foundation that will stand, be­cause it is impossible without this to have any good Foundation. For if the Revelation or Discovery be not divine, there can be no Reason to receive, and acquiesce in it as such. Therefore this must first of all be determined by the Understanding and Reason: And then Faith's Province begins and not before. For if it might being before, it might receive a Lie for Truth; for an heavenly and di­vine Revelation, as our first Mother Eve did, to the undoing herself and all her Posterity.

I would gladly know of any Man, How it is pos­sible to know that any Discovery, or Revelation is from God, without the Evidence and Determination of Reason and Understanding; I must confess I cannot see how it is any Ways possible for us to know it, to say that it may be so, without shewing how, can satisfy none but a deluded Enthusiast.

I can conceive how Fancy can imagine it to be divine, and be powerfully heated and moved by it, but this is very far from knowing it; though it is usually a Thousand Times more sudden, and vio­lent, and more suddenly produces visible Effects, as it did in our first Mother Eve. But when all is done, this does not prove it to be divine. For if Reason does not add its Testimony, that it is di­vine it can be no more than a deluded Imagination.

This therefore is the Effect of this enthusiastick Fire, that the Mind assents to, or believes, its own warm Imaginations, for heavenly and divine Dis­coveries, and takes no Proofs of it, from the La­bours and Dictates of Reason: And therefore this lays the Foundation, for the worst of Errors and [Page 27]Delusions. For upon this Foundation nothing can be kept out, from being received for an heavenly and divine Discovery. For I cannot see how it is possible to prevent it in such Case, but only by the immediate Interposition of God himself, to restore such Persons to the right Use of their Reason, and Understanding again, though they have despised, and abused it. Though God may very justly in Judgment, leave such Persons to themselves, and the Power of Satan's Impressions, and Impulses, who have a Fondness to follow, and fall in with such Things, and no Question he often does so, when he permits Satan to advance Enthusiasm among a Peo­ple to try their Stedfastness in the Faith and Or­der of the Gospel.

Thus I have shewed that Enthusiasm makes Men believe without a good Foundation, and their Beha­viour and Conduct is proportionable to their Faith.

3. Another natural and genuine Effect of Enthusi­asm, is a blind following of whatever Impression or Im­pulse is made upon their Fancy, or Imagination, under the Notion of being spiritual.

This Impulse or Impression made there, always seems to such Persons, to be some heavenly and divine Discovery: Some Communication from, and Parti­cipation of the Holy Spirit. Something that lets them into the Secrets of Heaven; and discovers to them either Truth or Duty.

And this is so strong, quick and powerful in ma­ny, that it hurries them on with Violence accord­ing to it; and they verily think 'tis all heavenly and divine; and therefore without making any Doubt, Scruple or Enquiry further into the Matter, by consulting their Reason and the Oracles of God, they blindly follow wherever this leads them. For to send such to the Oracles of God to know whe­ther [Page 28]they are right, they think as absurd, as to send a Man to the Sun at bright Noon-Day to know whether it be the Sun that he sees; for they think 'tis what is contained in the Oracles of God that they see, and from this Fountain proceeds those strange and unaccountable Things, which are often to be seen among Enthusiasts; which do so often confound the Thoughts, even of wise Men about them. For sometimes the Impressions seems vio­lently to carry them to that which is good, and a fair Face of Religion, at other Times so confused, and so contrary to it, that even wise Men know not what to make of them: and are greatly stum­bled about them; but it all proceeds from this Prin­ciple of Enthusiasm that is in them, according to the working of Satan, by such Signs and lying Wonders as the Apostle has it. 2 Thess. 2.9, 10. For the Man of Sin, has always come in, and gained his Power over a People, by such Signs and lying Wonders, as are produced by the powerful Impulses of Enthusiasm; and therefore when a People see Multitudes of such Signs and lying Wonders among them they may ex­pect that the Man of Sin is but just behind them.

For the same Spirit that introduced Enthusiasm, into our first Mother Eve in Paradise, moves, and actuates them, and fills them with such powerful Impulses, many Times to Things in themselves good and carrying a Face, as though they were for the Advancement of Religion, and the Salvation of Souls, as he did when he deluded Eve: But all this is done the better to hide the Poison: For the great Enthu­siasm of the Man of Sin was and is brought in and propagated by this Means, and therefore 'tis called the Mystery of Iniquity, 2 Thess. 2.7. If Satan worketh his Wonders in an open bare faced Manner, and pro­claimed openly it was to bring them to worship the Devil, it would be no Mystery at all. But his [Page 29]Signs must be lying, deceitful Wonders, and with the greatest Pretence for the Glory and Honour of God, and Good of Souls, or his working would be no My­stery at all. And therefore the Followers of Anti­christ, or Man of Sin are called Mystery, Babylon: Rev. 17.5—And they can by no Means keep up the Mystery of their Iniquity, but by Means of the powerful working of Satan, by the Signs and lying Wonders of Enthusiasm, produced by his strong Im­pressions, or Impulses made upon enthusiastic Persons.

Enthusiasm is such a Proteus, that Satan can put it into all Manner of Shapes, to serve his Design of deluding poor blind ignorant Mortals, and yet always make it appear with a most zealous and re­ligious Face.

And as long as Satan can hold the Souls of Men fast, in believing such Impulses, and powerful Im­pressions upon their Minds, to be heavenly and di­vine Discoveries, and keep them on acting accord­ing to them, and puff them up with spiritual Pride and Self-Conceit, as partaking of spiritual and di­vine Things above others, he cares not, for he keeps his Palace in Peace.

And what have been all the Signs, and lying Wonders, whereby Satan hath brought in, and up­held the Man of Sin, but such enthusiastick Impressi­ons, and Impulses, and the Effects of them. By this Means be has, as it were, made Fire to come down from Heaven in the Sight or Apprehension of Men. Rev. 13.13. i. e, he has filled their Imaginations and Fancies with dreadful Apprehensions of Fire coming down from God to consume them, and by this has fastened his Delusions in their Souls. The whole History of that Mystery of Iniquity, gives us Ac­count of no other Fire, coming down from Heaven to fright them into his Delusions. And they look upon it truly miraculous, that he should thus all on [Page 30]a sudden Fright such great Numbers of Persons with such dreadful Apprehensions and conclude, therefore that it must be from God. And the sud­den and powerful Light with which he impresses their Souls, presently after, is looked upon no less miracu­lous than the former, and therefore must (they think) proceed from God.

And a Soul thus filled, and impressed verily be­lieves 'tis all spiritual and divine: And goes on believ­ing, and blindly following such Impressions, and Im­pulses without any Doubt, Scruple, or Enquiry. 'Tis but to feel such Impressions, or sweet Feelings (as they call them) and they follow it immediately.

To make any Doubt, Scruple or Enquiry, in such a plain Case they think would be a great Dishonour to the Spirit of God; and a great Means to quench it. And they find by Experience that it does so; for such a Spirit that makes the Impres­sion, and that so strongly influences them, cannot bear any Enquiries to be made into his Im­pressions lest he should be discovered. For the sa­cred Scriptures, and true Reason are his mortal E­nemies; and to ask Counsel of these two together quenches that Spirit, because they are Counsellers sent from Heaven, to discover the Blackness and Darkness of his Designs: And no Wonder then that such a Spirit retires whenever these are called in to be consulted with, rather than be discovered what he is.

If it were the Spirit of God that made the Impres­sion, he would never retire out of such Company: For the Spirit of God always strongly moves Men to call in such Company, and to consult them on all Occasions, and never to stir one Step forward with­out them. There are others indeed, though great Friends to Enthusiasm, and feel it pretty strongly working in their Souls, yet arrive not to this Pitch; [Page 31]and are ready to start and be affrighted at any strong Impulse made upon their Minds: and fall immedi­ately to enquiring and examining all by Scripture and true Reason.

These therefore the Tempter must use gently, or they will prove his worst Enemies in this Design. And therefore he is sparing of making any such strong Impulses, or Impressions there, with Violence. These therefore he moves in a more gentle, soft and easy Manner. These he perswades to think, that there are only some few wild almost distracted Persons that have such strong Impulses. Yet such Persons are no less led away, by the Power of En­thusiasm than the other, tho' in a safer and easier Way.

But these Impulses or violent strong Impressions, made upon their Fancies or Imaginations; have so many wonderful Effects both upon the Body and Mind that it is almost incredible, especially to such as never saw or heard them, viz. such as dreadful Frights extatick Joys, violent & strange Motions of the Body, and the Voice, fainting Fits, Convulsions, and the like.

All which if you trace the History of Enthusiasm from the Beginning of the World down to our Day, both among the Heathen, and the People of God, have in a greater or lesser Degree, always attended En­thusiasm, and where any Thing of this Nature is to be seen among those who are under the powerful Operation of the Spirit of God; they are all owing to a greater or lesser Degree of Enthusiasm by which Satan would overthrow the good Effects of the Spirit's Operation.

4. Another Effect of Enthusiasm is great and sud­den Joy without and good Foundation.

The Joys and Comforts attending Enthusiasm are for the most Part if not always sudden, and violent at their first Appearance; and for the most Part so [Page 32]by Fits afterwards. Whereas that which arises from the Influence of the Spirit of God, is usually more gradual; intermixed for the most Part with holy Fear, and Jealousy over themselves, and always pro­ceeds upon Foundations of Reason and Understand­ing, and never without the most bright and clear Exercise of Reason, Understanding and Judgment.

But the Joys and Comforts attending Enthusiasm are sudden, great, and violent, even so as many Times to overpower the Body in a great Degree, and in a Manner wholly to destroy the Exercise of Rea­son. And therefore an Enthusiast can seldom give a better Account of it, than that they see and feel great Light and Comfort in their Souls, which ravishes them with Joy. They see such spiritual and heavenly Sights, that they feel the most won­derful Joy spreading along their Souls; and they think they are sure all this is from the Spirit of God. They can't give a rational Account what this Light was, nor how it came into their Minds, nor upon what rational Foundation it stands. But only can say they had great Light let into their Souls; they saw God and Christ, and this has filled them with in­expressible Joy.

They can't distinguish this Light from imaginary seeing and feeling.

They can't trace the Beginnings of it from a rational free Act of their Souls accepting, and em­bracing Christ according to the Offers made in the Gospel: But it all begins upon this great Light im­pressed upon their Imaginations, and therefore has no good Foundation to stand upon. For ask them what this Light was, and they can't tell you in any rational Manner.

For what true Light in the Soul is, they are utter Strangers to. For this can be no more than the clear Evidence of the Truth and Goodness of the Gos­pel, [Page 33]as a Revelation from God. A clear Under­standing and Conviction of this from solid Reasons, is true Light in the Soul; and when the Spirit of God gives this it fully perswades the Soul to accept the Offers made therein, and to live and act accor­ding thereunto. And thus they become true and real Christians and evangelically conformed to the blessed Jesus. And a solid rational Joy, Comfort, and Satisfaction is by the Spirit of God raised in the Soul hereupon.

5. Another genuine Fruit and Effect of Enthusiasm is a great Contempt of all but themselves or those that are like them.

They value not high nor low rich nor poor, or any Person whatever, but such as entertain, or are favourable to their Enthusiasm.

This, and this alone can make them think well of any Person. As to all others, though never so wise, and good, and though they have given the brightest Evidence of their true Piety, by an holy, wise heavenly and unblemished Conversation; yet all this passes for nothing at all with an Enthusiast.

He rather deems this a Sign of their Hypocrisy, than of their true Piety, if they give not into his Enthusiasm. He can readily and freely pass Sen­tence of Condemnation upon all such, and send them to Hell: And as freely sentence such to Hea­ven as live in Drunkenness, Whoredom, Lying, Cheating, Deceiving, Envy, Contention and Strise, if they are but warm Enthusiasts.

They can hardly be neighbourly or peaceable, with any that are not Enthusiasts like themselves, or such as savour it.

This with them is the only Mark, and distin­guishing Character of a true Child of God. If they see any with this Mark, which they discover by their Looks, and Words (for the most Part) they [Page 34]at once pronounce such an one a true Child of God, and Heir of Heaven; without knowing any Thing more about them; yea thought such have a thousand plain Marks of Satan's Image upon them. And they are as severe in their Reflections upon all others that have not this Mark, as they are [...] kind to such as have. For they at once send them to Hell, though they have never so many true Scripture Marks of the Children of God; if they dislike their Enthusiasm.

They despise them; and can bear no Reason­ings from them to convince them of their Er­rors and Mistakes. They look upon themselves to have engrossed all that's spiritual and divine, and that all others that have never seen this great ima­ginary Light, nor felt the Heat of this strong ima­ginary Fire; are all Reprobates, and Opposers of God's Work, and deserve no better Sentence than Damnation. And therefore show a supercilious Con­tempt of them.

This indeed is not the Case of all of them, for some are much more moderate, and reasonable than others are. But yet this is the true Temper of the Spirit of Enthusiasm; tho' it appears most when blown up into a great Flame. But I shall mention but one more.

6. And that is a fiery Spirit of Persecution, against all that differ from them, as far as they have Power.

Indeed when Enthusiasm first begins to show it self; it pretends to all Meekness, Patience, Quiet­ness and Love.

They would not do any Thing for all the World, to hurt another for his Opinion and Judgment. If he be wrong they would do not more than pity, instruct, and pray for him. And thus Enthusiasm would be thought, to be the true Gospel Spirit.

[Page 35] But as soon as great Numbers are added, it soon puts on another Face; especially, when there is Hopes of their being the strongest Party. Then they begin to transgress Order and Regularity in Church and State, and pretend Conscience for so do­ing: And that nothing is Order but their own Francies and Imaginations. They begin then to be loud and boisterous, and threaten what they will do; and begin boldly to trample upon Authority, in Church and State, and are not afraid to speak evil of Digni­ties, Jude 8. And if any the least Restraint be put, or attempted to be put upon them; they cry and bawl out Persecution, as loud as they can roar, and all because they may not run to the wildest Excess. But if Matters go on still, so as that they gain the Ascendant and have the Power; they im­mediately shew the most dreadful hot fiery Spirit of Persecution.

All must buckle to their Dagon Imaginations, or they must be dealt with the most severely. Then the greatest Hardships shall be imposed, and called Moderation, whereas a Thousands Times less laid upon them before, would have made them roar out Persecution, so loud that the World almost might have heard them.

It ever has been so with Enthusiasm: Witness the Enthusiasm of Jeroboam among the ten Tribes; and the Enthusiasm of Mahomet in Turkey; and a­bove all that of the Pope or Antichrist, which has prevailed about a Thousand Years. What a vio­lent hot persecuting Spirit does it show towards all that differ from it; wherever it can gain the Pow­er, i. e. upon all such as they call Opposers.

This Spirit ever did and ever will attend Enthu­siasm, wherever it gains the Power over others. For nothing better can be expected from that Spi­rit [Page 36]which judges and passes Sentence upon Men, and sends them to Hell, that despises Reason, and sets up Faith without it. Nothing better can be expected from that Spirit that shews so much En­mity to all others that differ from them. As to call them Dogs, Devils and sentences them to Hell: Such want nothing but Power, and they would execute their Sentence speedily to the full. This is most certainly the true Spirit of Enthusiasm, tho' Multitudes are ready to follow it with Eagerness.

Thus I have endeavoured to trace Enthusiasm from its Origin to the End of it as to this World. And from what has been said concerning it, we may see that the Nature of it is, to make Per­sons compass themselves about with Sparks of their own kindling, and to walk in the Light of his own Fire, as the Prophet speaks, Isai. 50.11. Whose Words shew that Enthusiasm prevailed in his Day. When a People grow corrupt in their Practises, they soon come to that Pass, as not to be willing to bear sound Doctrine; and then by the just Judgment of God upon them, they are ready to be filled with Enthusiasm, and then heap to themselves Teachers having itching Ears. 2 Tim. 4.3. And then they do at least vertually say to the Prophets, prophesy to us smooth Things, Isai. 30.10. They love such Teachers, as bring them such Doctrines, as suddenly pass them for godly Men, and slatter, and sooth their Pride and Self-Conceit, and thereby sew Pillows under their Arm­Holes, and daub them with untempered Mortar. Jer. 5.31. Micah 2.11. Ezek. 13.18, &c. And there is nothing so effectual as Enthusiasm to do this, and therefore nothing that a corrupt People are so soon carried away with as this, because it always pretends to the most quick, and easy Way to make sure of Heaven.

[Page 37] And although it fills the Soul with great Dark­ness, as our Saviour speaks of it, Matth. 6.23. Yet how great a Degree of it may consist with true Faith in Christ, and true Humility of Mind, and true Love to God, is not very easy to de­termine. But this I am fully perswaded of, that as 'tis acknowledged by all but hot Enthusiasts that there remains still some of the Old-Man in the best of Saints, i. e. some sinful corrupt In­clinations and Desires while in this Life; so am I satisfied that godly Men, (some more than o­thers) are many Times filled with considerable Degrees of Enthusiasm: And for a Man to de­termine precisely, what Degree of it is inconsis­tent with true Piety, I think is very difficult; and how far the kind Author of our Beings, who knows our Darkness, Infirmities, and Mistakes, may pardon and overlook them, in and through Christ, where he sees an honest, sincere, and up­right Heart, I think is too much Boldness to de­termine.

Yet am I not in the least the better pleased with it because of this, but look upon it, as the Remainders of Original Sin in the Godly. And therefore look upon my self bound to pity and pray for such as are overtaken with it, and with the same Spirit of Meekness, and Christian Ten­derness to restore such, as I am those that are over­taken in any other Sin.