able to instruct the people, than a numerous class of their fellow-citizens, who have been separated, from their youth, for sacred offices, instructed in learning of various kinds, versed in the original languages of Scripture, the very idea implies so great a degree of pride and self-conceit, that it cannot come from the gentle, unassuming Spirit of him who was himself meek and lowly, and who everywhere taught his disciples the lesson of humility.

If such persons urge, in defence of their extravagant behaviour, their dereliction of their trades and daily labours, and their assumption of the priest's office, a particular call, from Heaven itself, louder than reaches the ears of others, let them, before they believe themselves, or persuade others, produce, as a credential of their commission, a miracle. If they find themselves utterly unable to do this, let them return to the workshop and warehouse, renounce the deceitful spirit, and evince their attainment of the true, by humility, charity, modesty, and obedience to lawful superiors; by a study to be quiet, and an attention to their own business.

From such practices, and such persons as I have alluded to, has arisen much of the disgrace which has fallen on true and laudable enthusiasm, or that wisdom which is infused into the pure, gentle, and charitable heart from above. False enthusiasm should be discouraged, that true religion may grow and flourish; as the weed should be plucked up, to give room for the wholesome plant to strike root, and expand itself in foliage and blossoms, and produce good fruit in abundance.

SECTION XXXVIII.

Of being Righteous overmuch.

It seems to be very doubtful, whether the Scriptural phrase of being righteous overmuch, signifies that sort of excess which Methodists and fanatics are apt to indulge. I am rather induced to believe, that it means an extreme rigour in exacting from others an unerring rectitude. Be not righteous overmuch; why shouldst thou destroy thyself?" That is, "Establish not, by thy severity, a rule so strict as must, if put in force against thyself, involve thee, imperfect as thou art, in destruction." The prohibition seems to me to quadrate with the old observation, that justice in the extreme is extreme injustice.

There are other interpretations of the words at least as probable as that which confines it to the over-sanctity of the Methodist or bigot.

The ingenious and pious Dr. Trapp has taken the words in the latter sense, and written, with great force of argument, against the extravagances of Methodism. Perhaps the words of his text did not properly authorize him in deriving the doctrine from them which he has laid down; but, whether they did or not, I think he had reason on his side, when he endeavoured to explode all superstitious excesses which are subversive of true

1 Eccles. vii. 16.

? Summum jus, summa injuria.

religion, injurious to society, and painful to the deluded individual.

Philosophers, by the light of nature, discovered, in the earliest ages, the wisdom of avoiding extremes; and no precepts are more common than those which recommend the golden mediocrity. These were undoubtedly suggested by actual experience, and a careful study of the human constitution. If they are just and proper, when applied to philosophy, there is every reason to think them equally so, when applied to religion, which is the perfection of philosophy. Excess, in the very name, implies culpability, even when the things in which it appears are of a virtuous and laudable

nature.

So that whoever advances his virtues beyond the line of rectitude, errs no less than he who stops, at an equal interval, on this side of it. Yet, at the same time, I must observe, that there is something far more noble and generous in errors of excess than of defect; and the virulence which has been shown in refuting the poor Methodist, who has been tormenting himself with superfluous austeries, seems to me to arise from a want of good-nature and charity, far more criminal than the mistaken discipline of a zealous devotee.

That part of the Methodists who are sincere in their rigid self-denial, and in all the active and passive virtues of their persuasion, are certainly objects of kindness and compassion, rather than of severe animadversion.

The Church, and the Protestant Dissenters, it appears, teach the doctrine of grace; a doctrine which, I believe, the Methodists consider as of the

first moment; and for the sake of attending to which with more earnestness, they seceded from the church and meeting-house to the tabernacle. Their preachers, they found, were used to dwell upon that subject more than on any others; and with a degree of vehemence not usual or approved by men of more learning, moderation, and humility. They were caught by the sound, and taught to hate both the church and all regular ministers with a hatred truly unchristian. The church and the ministers, it seems, were not sufficiently holy for their purpose. The church and the ministers did not preach the gospel in its purity; and neither its doctrine or its discipline were sufficiently strict and severe.

The

The dissemination of such ideas may answer the ends of self-appointed leaders, who wish to increase their importance, by drawing a multitude after them. Accusation will generally be heard with attention. Pretension to superior holiness is one of the most successful means of deceit. multitude are attracted by these, and a thousand other arts, co-operating with the natural tendency which they feel to superstition and fanaticism. They become self-tormenters; lose most of the comforts, and neglect many of the duties of life.

In the church, their favourite doctrine of grace ought to be inculcated in the manner which both reason, Scripture, and experience best approve; for the doctrine of grace is most fully declared to be the doctrine of the church of England; and if the ministers are reluctant to preach it in all its force, it is from a fear of falling into the sin and disgrace of over-much righteousness. It is the

humble endeavour of my treatise on this subject, to stimulate preachers to enlarge on the doctrine of grace; and by those means to bring back the numerous sheep who have strayed from their flock. There is the sort of food in which the sheep will show that they delight, if the shepherds will but bring it forth; and indeed there is little doubt but that most of them do, on some occasions; but if the sheep hunger and thirst after more than they receive, the good shepherd will not fail to open all the stores with which the Scriptures abundantly supply him.

With respect to doctrine, the over-righteous Christian, as he is now called, will thus have no cause to complain of defect in the church; and with respect to moral discipline, it is very certain that self-denial, mortification, fasting, active beneficence, and all Christian perfection, is taught by the church and her ministers, with great force of argument and authority. Every Christian may carry the moral discipline of his religion to whatever lengths his conscience or inclination may urge him.

It re

It must be confessed, that such is the moderation of the church and her pastors in the present age, that the duties which they teach are not urged with that unnatural rigour which precludes the rational enjoyment of life. It is a cheerful church, and for that reason the more estimable. quires no excessive austerity. It aims at assisting poor erring mortals in overcoming their weakness and misery; but it does not add to them, by requiring the sacrifice of health, ease, peace, society, cheerfulness, and innocent gaiety. It does

M