Cessationist critics of the charismatic movement draw attention to the heresy, chicanery, and gullibility that's rife in that movement. And there needs to be more scrutiny in that regard.
Cessationists don't view these as isolated abuses and excesses that are incidental to charismatic theology, but the inevitable outcome of a flawed theological paradigm. And I think there's an element of truth to that. From my reading, charismatic theology fosters unrealistic expectations regarding the frequency with which God will perform miracles or guide individuals.
That said, does cessationism suffer from a parallel problem? Are cessationists oblivious to what their own theology may cultivate? Consider mainline denominations like the American Baptist–USA, CRC, ECUSA, ELCA, PC-USA, RCA, UMC, UCC.
Historically, I believe these are either officially cessationists or overwhelmingly cessationist in practice. Although "charismatic renewal" has happened in the ECUSA, that occurred late in the history of the denomination.
Now, these mainline denominations are hotbeds of heterodoxy and heteropraxy. They're the cessationist counterpart to comparable phenomena in the charismatic movement. Why not link that to cessationism?
Charismatic theology and cessationist theology are liable to opposing errors. Charismatic theology is inclines to superstition while cessationist theology inclines to secularization.
Of course, cessationists will object to my comparison with mainline denominations. They will say that's unfair. At best, there's an incidental overlap between cessationism and liberal mainline denominations. But charismatics would say cessationists are guilty of the same thing when they attack the charismatic movement en masse.
Moreover, I don't think these are isolated cases, incidental to the cessationist paradigm. In my view, a common flaw of charismatic theology and cessationist theology alike is to assume that God is too predicable. The difference is they assume God is predictable in opposite ways. Predictably interventionist or predictably noninterventionist.
Cessationism operates with a pretty noninterventionist view of God during the course of church history, and their low expectations can become a self-fulfilling prophecy. A noninterventionist God becomes difficult to distinguish from a nonexistent God–except, perhaps, as the "ground of being".
If the charismatic tradition produces arsonists, the cessationist tradition produces fire extinguishers. We need to be equally attentive to the consequences of both traditions.
My own position is that God is fairly unpredictable–at least from a human perspective. When, where, and how God intercedes in history is generally surprising or perplexing. We pray and wait for whatever will happen-or not.