The _Bricklay'r_ throws his _Trowel_ by, And now _builds Mansions in the Sky_; ... The _Waterman_ forgets his _Wherry_, And opens a _celestial Ferry_; ... The _Fishermen_ no longer set For _Fish_ the Meshes of their Net, But catch, like _Peter_, _Men of Sin_, For _catching_ is to _take them in_ (pp. 32-34). This spreading confusion is, however, not just a passing social problem but one that results from many breasts being "tainted" and many hearts "infected" (p. 34). The corruption is almost universal and results in Wesley (as he actually did) selling "Powders, Draughts, and Pills." Madan "the springs of Health _unlocks_,/ And by his Preaching cures the _P_[_ox_]," (he was Chaplain of Lock Hospital) and Romaine: Pulls you by _Gravity up-Hill_, ... By your _bad Deeds_ your _Faith_ you shew, 'Tis but _believe_, and _up You go_ (p. 36). Lloyd treats the confusion between sexual desire and religious fervor as another aspect of general human depravity, extending the satire beyond the crude accusation of hypocrisy or cynicism. He argues that the confusion is a part of the human condition, allowed to go out of control by a religion that puts passion before reason. The Countess of Huntingdon, "cloy'd with _carnal_ Bliss," longs "to taste how _Spirits_ kiss." In his all-inclusive catalogue of "_Knaves_/ That crawl on _Earth_" Lloyd includes "_Prudes_ that crowd to _Pews_,/ While their _Thoughts_ ramble to the _Stews_" (p. 48). What makes Lloyd interesting, in spite of his many derivative ideas and techniques, is inadvertently pointed out by the _Critical Review_, which complains that "the author outmethodizes even Methodism itself."[5] That the brutal tone of _The Methodist_ went beyond the license usually permitted the satirists was recognized by Lloyd himself. At the conclusion of the satire he asks God to halt the Methodist movement by getting to its source: Quench the hot flame, O God, that Burns And _Piety_ to _Phrenzy_ turns! And then, after a few lines, he applies the same terms to himself: But soft----my _Muse_! thy Breath recall---- Turn not _Religion_'s Milk to Gall! Let not thy _Zeal_ within thee nurse A _holy Rage_! or _pious Curse_! Far other is the _heav'nly Plan_, Which the _Redeemer_ gave to Man (pp. 52-53). The satirist, as Robert C. Elliott points out, has always, in art, satirized himself.[6] But there is here as throughout this satire, some attempt to develop a style which will express the belief that the world will always be disorderly and that the disorder stems from man's "Zeal within." This condition of the world can be expressed satirically by a personal, informal satire which recognizes and dramatizes just how universal the corruption is and how commonplace its manifestations have become.