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.