If, as is implied in some common modes of speaking, enthusiasm were only an error in _degree_, or a mere fault by excess, then the attempt to establish a definite distinction between what is blameworthy and what is commendable in the religious affections—between the _maximum_ and _minimum_ of emotion which sobriety approves, must be both hopeless and fruitless; inasmuch as we should need a scale adapted to every man's constitution; for the very same amount of fervor which may be only natural and proper to one mind, could not be attained by another without delirium or insanity. If this notion were just, every one would be entitled to repel the charge of either apathy or enthusiasm; and while one might maintain, that if he were to admit into his bosom a single degree more of religious fervor than he actually feels, _he_ should become an enthusiast, another might offer an equally reasonable apology for the wildest extravagances. At this rate the real offenders against sober piety could never be convicted of their fault; and in allowing such a principle we should only authenticate the scorn with which indifference loves to look upon sincerity. That the error of the enthusiast does not consist in an _excess_ merely of the religious emotions, might be argued conclusively on the ground that the Scriptures, our only safe guide on such points, while they are replete with the language of impassioned devotion, and while they contain a multitude of urgent and explicit exhortations, tending to stimulate the fervency of prayer, offer no cautions against any such supposed excesses of piety. But, as matter of fact, nothing is more common than to meet with religionists whose opinions and language are manifestly deformed by enthusiasm, while their devotional feelings are barely tepid: languor, relaxation, apathy, not less than extravagance, characterize their style of piety; and it were quite a ludicrous mistake to warn such persons of the danger of being "religious overmuch." Yet it must be granted that those extremes, in matters of opinion or practice, which sometimes render even torpor conspicuous by its absurdities, have always originated with minds susceptible of high excitement. Enthusiasm, in a concrete form, is the child of vivacious temperaments; but when once produced, it spreads almost as readily through inert, as through active masses, and shows itself to be altogether separable from the ardor or turbulence whence it sprang. To depict the character of those who are enthusiasts by physical temperament is then a matter of much less importance than to define the errors which such persons propagate; for, in the first place, the originators of enthusiasm are few, and the parties infected by it many; and, in the second, the evil with the latter is incidental, and therefore may be remedied; while with the former, as it is constitutional, it is hardly in any degree susceptible of correction.