Mr. Southey is very cautious not to describe the future effects, as being probably aware, that were he to proceed to the consequent holy lives, and peaceful deaths of many of the patients, the "new disease” would have too much the appearance of "saving health," to support his theory. I shall not exhaust the patience of the reader, by attempting an exposure of this folly, which only affords another instance to prove how much faith it requires to constitute an unbeliever. But the absurdity, great as it is, is important, first, as it shows that the case was become too hard for the solvents which Mr. Southey at first applied to it,--the eloquence of Mr. Whitefield, the address, and landscape preaching of Mr. Wesley; and, secondly, that his researches into the History of Methodism presented to him facts so extraordinary, that he felt that no ordinary cause could satisfactorily account for them. How difficult is it for minds inflated by a conceited science to acknowledge God! Here is a case extraordinary indeed; but still extraordinary only in extent, not in principle; a case of the conversion of many thousands of persons from the "error of their ways," and which Mr. Southey acknowledges to have been a "change operated in their moral habits and principles; and yet he gravely looks his readers in the face, as though confident of receiving the full meed of praise for the discovery, and refers the whole to the occurrence of a new bodily disease. (8)

(8) Mr. Southey's solution of difficult and extraordinary cases, on which we should be content to avoid giving an opinion, either way, is sometimes even more curious. In mentioning a singular effect

Further comment upon this would be trifling; but, before I leave the subject of enthusiasm, I will inform Mr. Southey, that we believe, as truly as he himself, that there is a real enthusiasm in religion, though we may not agree with him in the application of the term. We do not think so well of enthusiasm as to believe, with him, that it can originate a moral good to individuals, and much less change the moral aspect of a nation. We do not think the "sighings of a contrite heart" an indication of enthusiasm, nor yet the confidence, and joy, and hope of a believer. We do not think him an enthusiast, who is ardent in his devotions; exact, or even scrupulous in his conduct; and tenderly concerned for the salvation of his neighbour. But we should think him an enthusiast, who professed any other rule of action than the word of God, soberly interpreted; and he would find no countenance among us. We should think him an enthusiast who, under notions of self-sufficiency and high spirituality, should consider himself independent of the reading of the Scriptures, the instructions of the ministry, and the public and private means of grace, for support and counsel; and such a person could not obtain admission into our Societies, the rules of which would

'produced on the Rev. W. Grimshaw at the time of his conversion, which appeared to him to proceed from flashes of light, our Philosopher discovers that Mr. G. had his face at the time towards a pewter shelf; and then, in the true spirit of discovery, represents the effect to have been galvanic! Pity but this blunt honest clergyman had been as expert as Mr. Southey in tracing effects to their true causes. Galvanism might then have been discovered, and Grimshaw have robbed Galvani and Italy of the honour.

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in limine oppose his introduction. We should think him an enthusiast who, under an impression of his own high religious attainments, should fancy himself authorized to censure and speak evil of others; for we judge that true charity is not puffed up," and "vaunteth not itself," and that where humility and meekness are wanting, there are no evidences of real piety. We should think him an enthusiast, most dangerous and unfit for a religious society, who, under pretence of religious impressions on his own mind, should neglect or violate any of the social or domestic duties; because we regard the moral precepts of the Gospel as of equal authority with its promises, and teach that "faith without works is dead," and unsaving. Lastly, we should think that man an enthusiast, who attached greater importance to any religious feeling, or any extraordinary circumstance of his conversion, as an indication of his spiritual state, than to the unequivocal rule of conformity in spirit, temper, and conduct to the Gospel. When instances of this kind have occurred, and occur they will in all religious societies among the uninstructed, and the difardent, they have uniformly been taught a very ferent doctrine; and finding nothing valued among us but what is tangible and practical; that no inward feeling is allowed to be genuine, but that which expresses itself by, "gentleness, goodness, meekness, faith, temperance;" they have either been cured of their follies, if truly sincere, though mistaken, or have at length grown weary of the discipline of opinions opposite to their own, and so have left us. Nor must Mr. Southey attribute this to our recent improvement as a body in sobriety and

decorum, at which he is kind enough to hint; for we do not accept the compliment. We were thus instructed from the beginning; and no where can we find such views more clearly stated, or more strongly enforced, than in the writings of Mr. Wesley. In illustration of this I subjoin, in the note below, a passage from his sermon "On Enthusiasm." (9)

(9) "There are innumerable kinds 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 more easily be 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 through Christ, even the forgiveness of sins.' 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 selflove, easily persuades them, they have already tasted the good word of God, and the powers of the world to come.'

"A second sort of enthusiasm, is that of those, who imagine they have such gifts from God as they have not. Thus some have imagined themselves to be endued with a power of working miracles, of healing the sick by a word or a touch, of restoring sight to the blind; yea, even of raising the dead, a notorious instance of which is still alive in our own history. Others have undertaken to prophesy, to foretel things to come, and that with the utmost certainty and exactness. But a little time usually convinces these enthusiasts. When plain facts run counter to their predictions, experience performs what reason could not, and sinks them down into their senses.

"To the same class belong those, who, in preaching or prayer, imagine themselves to be so influenced by the Spirit of God, as in fact, they are not. I am sensible, indeed, that without him we can do nothing; more especially in our public ministry: that all our preaching is utterly vain, unless it be attended with his power; and

From what has been said on this subject, it will appear, that Mr. Southey has no explicit conception

all our prayer, unless his Spirit therein help our infirmities. I know, if we do not both preach and pray by the Spirit, it is all but lost labour: seeing the help that is done upon earth, he doth it himself, who worketh all in all. But this does not affect the case before us. Though there is a real influence of the Spirit of God, there is also an imaginary one; and many there are who mistake the one for the other. Many suppose themselves to be under that influence, when they are not, when it is far from them. And many others suppose they are more under that influence than they really are. Of this number, I fear, are all who imagine, that God dictates the very words they speak and that, consequently, it is impossible they should speak any thing amiss, either as to the matter or manner of it. It is well known how many enthusiasts, of this sort also, have appeared during the present century: some of whom speak in a far more authoritative manner, than either St. Paul, or any of the Apostles.

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"The same sort of enthusiasm, though in a lower degree, is frequently found in men of private character. They may likewise imagine themselves to be influenced or directed by the Spirit, when they are not. I allow, if any man have not the Spirit of Christ, he is none of his' and that if we either think, speak, or act aright, it is through the assistance of that blessed Spirit. But how many impute to him, or expect things from him, without any rational or scriptural ground? Such are they who imagine, they either do or shall receive particular directions from God, not merely in things of importance, but in things of no moment, in the most trifling circumstances of life. Whereas in these cases God has given us our reason for a guide: though never excluding the secret assistance of his Spirit.

"To this kind of enthusiasm they are peculiarly exposed, who expect to he directed of God, either in spiritual things or in common life, in what is justly called, an extraordinary manner. I mean, by visions or dreams, by strong impressions, or impulses on the mind. I do not deny, that God has, of old times, manifested his will in this manner. Or that he can do so now. Nay, I believe he does, in some very rare instances. But how frequently do men mistake therein! How are they misled by pride and a warm imagination, to ascribe such impulses or impressions, dreams or visions, to God, as -are utterly unworthy of him! Now this is all pure enthusiasm, as wide of religion as it is of truth and soberness.

Perhaps some may ask, 'Ought we not then to enquire, What