whom, as is well known, enthusiasm had become a term of vituperation. This dislike of enthusiasm was the natural recoil from the uncritical following of the inner light by the fanatics of the seventeenth century. Shaftesbury attacks this older type of enthusiasm and at the same time prepares the way for the new emotional enthusiasm. One cannot say, however, that any such sharp separation of types appears in the revival of enthusiasm that begins about the middle of the eighteenth century, though some of those who were working for this revival felt the need of discriminating: That which concerns us therefore is to see What Species of Enthusiasts we be-- says John Byrom in his poem on Enthusiasm. The different species, however,--the enthusiasm of the Evangelicals and Wesleyans, the enthusiasm of those who like Law and his disciple Byrom hearken back to Boehme, the enthusiasm of Rousseau and the sentimentalists, tend to run together. To “let one’s feelings run in soft luxurious flow,”[181] is, as Newman says, at the opposite pole from spirituality. Yet much of this mere emotional facility appears alongside of genuinely religious elements in the enthusiasm of the Methodist. One may get a notion of the jumble to which I refer by reading a book like Henry Brooke’s “Fool of Quality.” Brooke is at one and the same time a disciple of Boehme and Rousseau while being more or less affiliated with the Methodistic movement. The book indeed was revised and abridged by John Wesley himself and in this form had a wide circulation among his followers.[182]