through the disbelief of its efficacy, many persons still believed that the ninth son of a ninth son could cure the same disease by a touch. In the time of Cromwell, an Irish gentleman thought that God had conferred on him this power, and many came to him for healing. Soon his powers were enlarged, and he cured many of the ague, by simply laying his hands on them. Then, of epilepsy, and paralytic disorders, and finally he tells us that even the touch of his glove had driven many kinds of pain away, and removed strange fits in women.' A similar instance is mentioned in America. A man gave out that he could cure all diseases that were curable, without seeing the patient at all, but only having the disease described by letter. The author says: "We were soon referred to cases wherein the most inveterate deafness was removed; the blind saw; dropsies and consumptions in the last stages, were cured; and in some cases the patients would tell the day and the hour when their letters arrived, because in such an hour they began to amend."

A case is related of a Catholic priest in Italy, "who was famous for the same gift of healing, by the touch of his hands only; and multitudes of sick people attended him, wherever he went, to obtain healing mercy.' And here we find the true principle on which the pretended miracles of that communion have maintained their credit to such a degree. The people believe that certain persons can perform these cures, and it is done. If men in an enlightened country, 66 can be made to believe that they are delivered from disease by magnetism, or a single touch from a fellow-creature, it is not strange that ignorant and uneducated people should believe they are healed by visiting the tombs of saints, by standing before their statues, being touched by a nail from their coffins, or a ring from their fingers, or by the bones of the fingers themselves. And we are by no means authorized to say, that none of these persons are relieved of pains and diseases, by seeking relief in this way. So great is the influence of the imagination upon the nervous, vascular, and muscular systems, that it would be no more than probable that obstructions causing pain and sickness should in some instances be removed."

A case is related of a number of children in a poor-house, being both affected by disease and cured of the same, through the influence of the imagination. A single case first occurred of a child through terror falling into a convulsive disease, which returned at intervals. Soon after, another, looking on, was affected in the same way, and soon after others, until nearly all were affected. When Dr. Boerhaave was applied to, he thought it was the influence of the imagination, and that a rem

edy must be sought accordingly. He therefore had furnaces placed in their sight, and irons heated, and gave orders that the first who should be so affected, should be burnt in the arm, to the very bone. The fear of this produced an effectual cure.

A clergyman in the north of Scotland speaks of a bodily affection which prevailed among his people on public occasions. "The patient is first seized with something like fainting; and immediately after, utters wild cries and shrieks, the sound of which, at whatever distance, immediately puts all who are subject to the disorder in the same situation. On a sacramental occasion fifty or sixty are sometimes carried out of the church, and laid in the church-yard, where they struggle and roar with all their strength for five or ten minutes, and then rise up without recollecting a single circumstance." In one parish, a church officer cured the prevalence of the disease, by throwing a woman with whom he had been often troubled in this way, into a ditch of water. She was never known to have the disease afterwards.

Another case is related by Mr. Charles Wesley. He had been exceedingly interrupted in his preaching, at one place, by outcries; and he gave notice, that when any began to cry out in meeting again, he would have them removed; which produced an effectual cure.

The bodily affections which prevailed in the Kentucky revivals have been mentioned. One who approved of the work, describes it in this manner: 66 At first appearance those meetings exhibited nothing to the spectator but a scene of confusion, that could scarce be put into human language. They were generally opened with a sermon; near the close of which, there would be an unusual outcry; some bursting forth into loud ejaculations of prayer or thanksgiving for the truth; others breaking out in emphatical sentences of exhortation, others flying to their careless friends, with tears of compassion, beseeching them to turn to the Lord. Some struck with terror, and hastening through the crowd to make their escape, or pulling away their relations; others trembling, weeping, and crying out for the Lord Jesus to have mercy upon them, fainting and swooning away, till every appearance of life was gone, and the extremities of the body assumed the coldness of a corpse. Others surrounding them with melodious songs, or fervent prayers for their happy resurrection in the love of Christ." Of a particular meeting, he says: "Falling, crying out, praying, exhorting, singing, and shouting, characterized this meeting. No circumstance at this meeting appeared more striking, than the great numbers that fell on the third night; and, to prevent their being trodden under foot by the multi

tude, they were collected together and laid out in order, upon two squares of the meeting-house; who, like so many corpses, covered a considerable part of the floor." At another place, "A young woman rose transfigured, after lying nine days and nights in a trance without eating or drinking, or having any connection with this world all this time."

"These Kentucky affections were strongly marked; they were more general and extensive, than those previously mentioned; but they appear to be of the same species. They were alike spasmodic; they were ordinarily experienced on seeing or hearing these things in others; and they were common to the serious and irreligious. They were the most prevalent after the system, in a natural course of things, must have been nearly exhausted, through whole days and nights of intense thought, and vigorous action in worship. And if the mere imagination could produce fits, swooning, and every muscular gesticulation in one part of the world, why not in another? And if witnessing spasmodic affections in one place could propagate them, why not in another?"

The French prophets made a great noise, about a century and a half ago. They were subject to strange bodily affections, after which they thought themselves gifted with the spirit of prophecy. They foretold the coming of Christ, the new heavens and new earth, and the New Jerusalem descending from above, and all within the term of three years. I conceive we are under no necessity of attributing these effects to the special agency of the Holy Spirit, nor of Satan. The imagination has the power to produce them. "Nor would I disguise my full conviction that the strong delusion which took possession of the minds of the people in Pilgrim street, soon after its first settlement, had its origin from the same cause. I allude to the subject of witchcraft. Spasmodic affections, astonishing feats of activity, and fits produced by seeing the supposed witch, or by a strong apprehension of witches being present, were the strongest proofs required." And since these effects were wholly inexplicable by the people of that time, but upon the ground of a supernatural influence, they were judged sufficient for the execution of the accused, according to the laws under which they lived. That these things were the consequence of a disordered imagination, is now very evident. As soon as a deception began to be suspected in the case, and the accused were no longer liable to suffer, the afflicted were no longer tormented.

Several cases are related by Mr. John Wesley, where the subjects were violently agitated, and thought themselves possessed with devils; who were, however, relieved by the

prayers of the ministers for them. He thought favorably of such things at first, but altered his opinion afterward, as appears from his tract on perfection, in which he warns his people to "Beware of that daughter of pride, enthusiasm," and "give no place to a heated imagination.'

F. W. But why do you think these things are to be disapproved of and discouraged? If people hear powerful preaching, and are brought to feel the power of truth, why should they not manifest it externally?

Th. They should manifest it in an appropriate manner; and that is, a silent, solemn seriousness, which leads those who feel it to be quiet themselves, and not to disturb the quiet of others. I insist, that true and deep religious feeling is not friendly to noise; and that noise is an evidence that such feeling is wanting.

F. W. Do you mean that the bodily affections you have mentioned in Scotland, and in Kentucky, under the preaching of Wesley, and among the French prophets, proved that there was no true religion among them?

Th. No; but only that these things were no part of it, no proof of it, not the proper means to promote it; but likely to be a great hindrance to it, and a means of deceiving and ruining many souls; and ought, therefore, to be discountenanced and avoided.

Ard. What do you think of the pretensions of some of these people to inspiration? or, rather, I would ask, Do you think any are now to be guided by impressions which are made upon their minds, they know not how? Does being led by the Spirit convey the idea that he now guides any by inspiration or revelations made to them?

Th. I think not. For, although there have been pretenders to inspiration and the gift of prophecy, in all ages, there are sufficient reasons to reject all such pretensions, since the days of the apostles. One reason is, that those who pretend to be led by the special guidance of the Spirit, disagree with each other. This proves that one or the other is wrong, if not both. The French prophets predicted the millennium more than a century ago, but it has not come yet. So did the fanatics in the days of Luther. So have many, from that day to this. But the failure of their predictions proves that they are not from God. And if they show great signs and wonders, so as to deceive, if it were possible, even the elect; we are not to go after them. But a greater reason for rejecting all such pretensions, is, that their reception is adapted to bring into contempt the Bible, which God has given for a light to our feet, and a lamp to our paths; and to which we are commanded to take heed. The belief that we are guided now by special com

munications from the Spirit, would give Satan a good opportunity to set himself up as the guide and leader of those who believe so, by the impressions he should make upon their minds. They would be expecting some extraordinary impres-. sion, and would be ready to follow the first that should be presented. And who so likely as he, to make such an impression for the purpose of leading them astray?

Ard. Are there not some who pretend to be guided by the Spirit in these days?

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Th. We have seen already that such a guidance of the Holy Spirit was ascribed to Mr. Bold, if not claimed by him. It has been openly claimed by Mr. Strangeways. At a protracted meeting in H., when some made objections to certain measures, they were told, if they did not approve, to hold their peace, lest they be found fighting against God." "My measures," said Mr. Strangeways, come from the Spirit." When some complained that his preaching often excited a laugh, he said, "I have my own way in preaching: I cannot act like another man. I know what I am about. I am not a fool. I have the Holy Ghost in me. The Holy Ghost speaks through these lips of clay. If men will laugh at holy things, it is their own fault. I tell you it is not those who have the longest faces, that have the most religion. Some people make a god of solemnity."

At a protracted meeting in another place, "one of the preachers prayed that the preaching might be dictated by the Holy Ghost, and that saints might come up to the high point of praying in faith."

Davenport made this a part of his confession: "I confess I have been much led astray by following impulses or impressions, as a rule of conduct, whether they came with or without a text of Scripture. I am persuaded this was a great means of corrupting my experiences, and carrying me off from the word of God, and a great handle which the false spirit has made use of, with respect to a number, and me especially."

CHAPTER XLIII.

Ardent. The new notions of the prayer of faith seem to be connected with the subject of inspiration.

Love-self. I think that is one of the greatest means of success in the new-measure revivals.