regard for the freedom of conscience, we may reasonably be afraid of its activity, when ignorantly misguided, and violently impelled. Let opinions be free; but the application of those opinions to measures which are fraught with public mischief, is an offence cognizable by the community, whose safety they endanger, on this acknowledged principle: Salus populi suprema lex. The severest reprehension, in this case, is perfectly consistent with the most liberal tolerance.

Far be it from us also to confound the pious religionist with the raving enthusiast. "God forbid that in this profane and degenerate age every thing that has the appearance of piety and devotion should not be considered in the most favourable light that it is capable of." To the sincere faith and virtuous practice of many excellent persons, whose name and patronage give countenance to the host of itinerant Methodists, we bear our humble testimony. However we may differ from them in some points, we respect the Christian motives which actuate their conduct. But it is impossible not to lament that doctrines are disseminated, and measures pursued, under the sanction of such characters, which tend to corrupt religion and degrade morality; to dissolve the ties which attach the people to their appointed ministers; and to fo

* Bishop Gibson's Fourth Pastoral Letter.

ment that factious disunion, which is invariably produced by the baneful influence of religious discord.

We are all so liable to prejudice and error in our theological, as well as our political opinions, that we should regard those who differ from us in merely speculative tenets with unbounded charity. But in the practice of Christianity there is no room for misapprehension; if that new spirit, that spirit of meekness, of wisdom and of truth, which proceeded from the divine Author of our religion, dwell in us, it will manifest itself by its fruits: "Now the fruits of the spirit are love, joy, peace, long suffering, gentleness, goodness, faith, meekness, temperance.' Hence it follows most undeniably, that let moral duties be ever so much disparaged as mean, and low, and legal, yet wheresoever we see any man living righteously, where we find such a mixture of faith and charity, and all that bright constellation of virtues mentioned just now, we may and ought to pronounce that man born of the spirit. For though the tree be not visible to us, yet the fruits are; and since those practices are the genuine product of the influences of the spirit, and cannot be produced from any other principle; to attribute them to nature, or to any thing besides, is in effect to say, that grapes may be gathered of thorns, and figs of thistles." And a necessary consequence of this

* Galat. v. 32.

particular is, that if such good practices, where they are conspicuous, declare that they are wrought by the spirit, and that God hath renewed that man, and did, and does still act and dwell in him; then it is no less certain, that where the contrary vices and dispositions are predominant, those men are not regenerate, nor does the spirit of God work in them. "Let no man deceive you," says the apostle; "whosoever doth not righteousness is not of God, neither he that loveth not his brother."*

Men may delude themselves and their ignorant followers with boasting pretences; they may have the impiety to sanctify their blackest crimes, by fathering them upon divine impulse and inspiration but while we see them turbulent and factious, proud and disobedient, censorious and bitter, unjust and uncharitable, can we think that God is the author of, or dwells with these froward dispositions? It were a contradiction to all religion to suppose so; and however they may be exalted by their own vain imaginations, yet, alas! they know not themselves, nor what spirit they are of. †

This truly scriptural exposition of the doctrine. we have been considering, no sophistry can evade, no argument refute. It comprises the substance of all that need be said upon this subject-a subject that appears to have been purposely involved in mysterious obscurity; the

* John iii, 10.

+ Stanhope's viith Sermon.

misconception of which has produced the greatest injury to the cause of Christianity, has occasioned the ignorant to err, the wise to mourn, and the enemies of Christ to blaspheme.

To contribute in some degree to the vindication of that divine revelation, which is thus slandered and abused, is the duty of every professor, and more particularly of every minister of the gospel. The corruption of Christianity is so prevalent and so contagious an evil-Malum, quo non aliud velocius allum that no endeayour should be wanting to stay the progress of this pestilent disease. For the sake of truth, of virtue, and even of common decency and common sense, we should protest against the opinions of a sect which would overwhelm them all in darkness and confusion-a sect that has imbued. the fountain of knowledge with the bitter waters of a morose fanaticism; that has disowned the obligations of the moral law, and annulled the conditions of the gospel-covenant; that has substituted its own vain imaginations for the reasonable service enjoined by Jesus Christ; that has divested God of his attributes, and man of his faculties; has denied the responsibility of the sinner, and thence arraigned the justice of his Almighty Judge; that has straitened the way of salvation, admitting its own votaries indeed, however wicked and depraved, but excluding all other human beings; thus daring to defeat the purpose for which "God sent his Son into

the world-that the world through him might be saved."*

Against such doctrines it is our duty to protest, from reverence to "the gospel, which we have received, and wherein we stand; by which also we are saved;" and from a regard to the well-being of the community in which we live; for surely there is too much ground of real fear, that this country is fast approaching to that crisis, when a mild and tolerant establishment may be subverted by its false friends and real enemies. When the blessings of religious freedom and internal peace, may be exchanged for spiritual tyranny and rancorous dissension. †

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* John iii. 17. I

+ The following remarks of the acute, and ingenious author, who has been formerly cited, and cannot be suspected of having written them from any interested motive, well deserve, and at this time especially, the most serious attention.

"We see, that in all countries upon earth, that have any religion among them, there is some established discipline; and though the wisest and most rational, tolerate other forms beside their own, there are particular institutions and usages appointed for the generality, and for such as have no opinions, and but little thought of their own. I know there are some people disturbed at the dignities and revenues established in the church: if they have so contemptible an opinion of religion, as to wish it were utterly lost out of the world, I cannot blame them. But I will not suppose this of them; and as those who complain loudest, are such as would be thought very rational men, they will hardly expect the world should be well instructed by means of extraordinary illuminations, or supernatural impulses imparted to private persons, qualifying them instantaneously for the office: or, if the thing were doubtful