tween the living varieties of nature, and the distant imitation of the artist, yet I would not forbear to make use of his dexterity, because he could not clothe my freestone with mucor, lichen, and byssus.

The wants and mortifications of a poor Clergyman are the subjects of one portion of the third Letter; and he being represented as a stranger in the Borough, it may be necessary to make some apology for his appearance in the Poem. Previous to a late meeting of a literary society, whose benevolent purpose is well known to the public, I was induced by a friend to compose a few verses, in which, with the general commendation of the design, should be introduced a hint that the bounty might be farther extended; these verses a gentleman did me the honour to recite at the meeting, and they were printed as an extract from the Poem, to which in fact they may be called an appendage.

I am now arrived at that part of my work, which I may expect will bring upon me some animadversion. Religion is a subject deeply interesting to the minds of many, and when these minds are weak, they are often led by a warmth of feeling into the violence of causeless resentment: I am therefore anxious that my purpose should be understood; and I wish to point out what things they are which an author may hold up to ridicule and be blameless. In referring to the two principal divisions of enthusiastical teachers, I have denominated them, as I conceive they are generally called, Calvinistic and Arminian Methodists.

The Arminians, though divided and perhaps subdivided, are still, when particular accuracy is not intended, considered as one body, having had, for many years, one head, who is yet held in high respect by the varying members of the present day: but the Calvinistic societies are to be looked upon rather as separate and independent congregations; and it is to one of these (unconnected, as is supposed, with any other) I more particularly allude. But while I am making use of this division, I must entreat that I may not be considered as one who takes upon him to censure the religious opinions of any society or individual: the reader will find that the spirit of the enthusiast, and not his opinions, his manners, and not his creed, have engaged my attention. I have nothing to observe of the Calvinist and Arminian, considered as such; but my remarks are pointed at the enthusiast and the bigot, at their folly and their craft.

To those readers who have seen the journals of the first Methodists, or the extracts quoted from them by their opposers in the early times of this spiritual influenza, are sufficiently known all their leading notions and peculiarities; so that I have no need to enter into such unpleasant inquiries in this place: I have only to observe that their tenets remain the same, and have still the former effect on the minds of the converted: There is yet that imagined conten

* Methodists and Papists compared; Treatise on Grace, by Bishop Warburton, &c.

tion with the powers of darkness, that is at once so lamentable and so ludicrous: there is the same offensive familiarity with the Deity, with a full trust and confidence both in the immediate efficacy of their miserably delivered supplications, and in the reality of numberless small miracles wrought at their request and for their convenience: there still exists that delusion, by which some of the most common diseases of the body are regarded as proofs of the malignity of Satan contending for dominion over the soul: and there still remains the same wretched jargon, composed of scriptural language, debased by vulgar expressions, which has a kind of mystic influence on the minds of the ignorant. It will be recollected that it is the abuse of those scriptural terms which I conceive to be improper: they are doubtless most significant and efficacious when used with propriety; but it is painful to the mind of a soberly devout person, when he hears every rise and fall of the animal spirits, every whim and notion of enthusiastic ignorance, expressed in the venerable language of the Apostles and Evangelists.

The success of these people is great, but not surprising as the powers they claim are given, and come not of education, many may, and therefore do, fancy they are endowed with them; so that they who do not venture to become preachers, yet exert the minor gifts, and gain reputation for the faculty of prayer, as soon as they can address the Creator in daring flights of unpremeditated absurdity. The

less indigent gain the praise of hospitality, and the more harmonious become distinguished in their choirs: curiosity is kept alive by succession of ministers, and self-love is flattered by the consideration that they are the persons at whom the world wonders; add to this, that, in many of them, pride is gratified by their consequence as new members of a sect whom their conversion pleases, and by the liberty, which as seceders they take, of speaking contemptuously of the Church and ministers, whom they have relinquished.

Of those denominated Calvinistic Methodists, I had -principally one sect in view, or, to adopt the term of its founder, a church. This church consists of several congregations in town and country, unknown perhaps in many parts of the kingdom, but, where known, the cause of much curiosity and some amusement. To such of my readers as may judge an enthusiastic teacher and his peculiarities to be unworthy any serious attention, I would observe that there is something unusually daring in the boast of this man, who claims the authority of a messenger sent from God, and declares without hesitation that his call was immediate; that he is assisted by the sensible influence of the Spirit, and that miracles are perpetually wrought in his favour and for his convenience.

As it was and continues to be my desire to give proof that I had advanced nothing respecting this extraordinary person, his operations or assertions, which might not be readily justified by quotations

from his own writings, I had collected several of these and disposed them under certain heads; but I found that by this means a very disproportioned share of attention must be given to the subject, and after some consideration, I have determined to relinquish the design; and should any have curiosity to search whether my representation of the temper and disposition, the spirit and manners, the knowledge and capacity, of a very popular teacher be correct, he is referred to about fourscore pamphlets, whose titles will be found on the covers of the late editions of the Bank of Faith, itself a wonderful performance, which (according to the turn of mind in the reader) will either highly excite; or totally extinguish, curiosity. In these works will be abundantly seen, abuse and contempt of the Church of England and its ministers; vengeance and virulent denunciation against all offenders; scorn for morality and heathen virtue, with that kind of learning which the author possesses, and his peculiar style of composition. A few of the titles placed below will give some information to the reader respecting the merit and design of those performances*.

As many of the preacher's subjects are contro

* Barbar, in two parts; Bond-Child; Cry of Little Faith; Satan's Lawsuit; Forty Stripes for Satan; Myrrh and Odour of Saints; the Naked Bow of God; Rule and Riddle; Way and Fare for Wayfaring Men; Utility of the Books and Excellency of the Parchments; Correspondence between Noctua, Aurita, (the words so separated) and Philomela, &c.