NOTES TO LECTURE IV
4. "I acknowledge," he says, "that I have seen with my eyes, and heard with my ears, several things which, to the best of my judgment, cannot be accounted for by an ordinary course of natural causes; and which I therefore believe ought to be 'ascribed to the extraordinary interposition of God.' If any man choose to style them miracles, I reclaim not. I have diligently inquired into the facts, I have weighed the preceding and following circumstances. I have strove to account for them in a natural way.... I cannot account for (them)... in a natural way. Therefore, I believe they were... supernatural." {Op. cit., p. 325.) On Wesley's
ingrained superstition and wonder-craving proclivities, see the remarks by L. Tyerman, The Life and Times of the Rev. John Wesley,^ 1880, I, pp. 220 ff.; and Isaac Taylor, there referred to. 1
8. John Lacy^s Prophetical Warnings, 1707, pp. 3, 31, 32, as cited by William Goode, The Modern Claims to the Possession of the Extraordinary Gifts of the Spirit, Stated and Examined, etc., second edition, 1834, p. 194. Cf. pp. 188-189. Goode's account of "The French Prophets " and similar phenomena is very instructive.
9. An interesting account of present-day "Irvingism" will be found in an article by Erskine N. White in The Presbyterian and Reformed Review, October, 1899, vol. X, pp. 624-635; see also the article by Samuel J. Andrews, " Catholic Apostolic Church," in The New Schaf-Hcrzog Encyclopedia of Religious Knowledge, with its supplement by Th. Kolde, and the added bibliography.
11. Chalmers himself says: "When Irving was associated with me at Glasgow he did not attract a large congregation, but he completely attached to himself and his ministry a limited number of persons with whose minds his own was in affinity. I have often," he adds, "observed this effect produced by men whose habits of thinking and feeling are peculiar or eccentric. They possess a magnetic attraction for minds assimilated to their own." (William Hanna, Memoirs of the Life and Writings of Thomas Chalmers, New York, 1855, vol. Ill, pp. 275-276.) C. Kegan Paul {Biographical Sketches, 1883, p. 8) puts it thus: "Though his labors from house to house were unceasing, though all brought face to face with him loved him, in the pulpit he was unrecognized.... A few looked on him with exceeding admiration, but neither the congregation nor Chalmers himself gave him cordial acceptance." In Glasgow, says Mrs. OUphant {The Life of Edward Irving, New York, 1862, p. 98), "Irving lived in the shade." "It was then a kind of deliverance," says Th. Kolde (Herzog-Hauck, vol. IX, 1901, p. 425, lines 14 f), "when by the intermediation of Chalmers, he was chosen in 1822 as minister to the little (it had then about fifty members) Scottish (so-called Caledonian) congregation which was connected with a small Scotch Hospital in Hatton Garden, London."
12. See sub. nom. in the Dictionary of National Biography.
13. From 1829 to 1833 they published a periodical, The Morning Watch, a Journal of Prophecy.
17. The writer of the sketch of Scott in the Dictionary of National Biography thinks Mrs. Oliphant does him injustice. There seems to be no good reason for so thinking. Cf. what David Brown says of him. The Expositor, III, VT, pp. 219, 266.
25. Ibid., p. 381. It is perhaps worth mentioning that neither of these young women was bedridden. The miracle did not consist in their literally rising up from their beds.
26. Samuel J. Andrews, The New Schaf-Herzog Encyclopedia of Religio7is Knowledge, vol. II, 457, thinks it worth while, in the interest of the genuineness of the "gifts," to insist on their first occurrence in England apart from Irving's congregation. The deputation to Scotland, he writes, "returned fully convinced that
the utterances were divine. In May, 1831, like utterances were heard in London, the first in a congregation of the Church of England. This being reported to the bishop, he forbade them in the future as interfering with the service. Their occurrence in several dissenting congregations brought forth similar prohibitions, and this led to the utterances being made chiefly in the church of Edward Irving, he being a believer in their divine origin. But they were not confined to London. At Bristol and other places the same spiritual phenomena appeared." The entire drift of Andrews's
account is to represent the "gifts" as thrust upon, rather than earnestly wooed, by Irving and his fellows. This Is wholly unhistorical. On Miss Fancourt's case, see Mrs. Oliphant, Life, etc., pp. 416, 561; it was the subject of a controversy between The Morning Watch and The Christian Observer, some account of which may be read in The Edinburgh Review, June, 1831 (vol. LIII, pp. 263 ff.). The opinion of the medical attendants was that there was nothing miraculous in the cure. One of their opinions (Mr. Travers's) is so modern, and a parallel case which is inserted in it is so instructive, that we transcribe the latter part of it. "A volume, and not an
uninteresting one," we read, "might be compiled of histories resembling Miss Fancourt's. The truth is, these are the cases upon which, beyond all others, the empiric thrives. Credulity, the foible of a weakened though vivacious intellect, is the pioneer of an unqualified and overweening confidence, and thus prepared, the patient is in the most hopeful state of mind for the credit as well as the craft of the pretender. This, however, I mention only by the way, for the sake of illustratioii. I need not exemplify the sudden and remarkable effects of joy, terror, anger, and other passions of the mind upon the nervous systems of confirmed invalids, in restoring to them the use of weakened limbs, etc. They are as much matters of notoriety as any of the properties and powers of direct remedial agents recorded in the history of medicine. To cite one. A case lately fell under my notice of a young lady, who, from inability to stand or walk without acute pain in her loins, lay for near a twelvemonth upon her couch, subjected to a variety of treatment by approved and not inexperienced members of the profession. A single visit from a surgeon of great fame in the management of such cases set the patient upon her feet, and his prescription amounted simply to an assurance, in the most confident terms, that she must disregard the pain, and that nothing else was required for her recovery, adding, that if she did not do so she would become an incurable cripple. She followed his directions immediately, and with perfect success. But such and similar examples every medical man of experience could contribute in partial confirmation of the old adage, 'Foi est tout.' Of all moral energies, I conceive that faith which is inspired by a religious creed to be the most powerful; and Miss Fancourt's case, there can be no doubt, was one of the many instances of sudden recovery from a passive form of nervous ailment, brought about by the powerful excitement of this extraordinary stimulus, compared to which, in her predisposed state of mind, ammonia and quinine would have been mere trifling." A
curiously similar instance to that given by Mr, Travers is adduced by a distinguished recent surgeon, Mr. George Buchanan, in illus- trating what he saw done at Lourdes. It is recorded by the Messrs. Myers, in the Proceedings of the Society for Psychical Research, vol. IX (1893-1894), pp. 191 fif., and we have cited it thence on a previous occasion. See above, pp. 218 ff. Doctor W. B. Carpenter, in an article in The Quarterly Review, vol. XCIII (1853), p. 513, directly refers to Miss Fancourt's case, and pronounces it a case of "hysterical" paralysis, such as is well known to be curable by mental means.
34. Robert Baxter, Narrative of Facts, Characterizing the Supernatural Manifestations in Members of Mr. Irving's Congregation, and other Individuals in England and Scotland, and formerly in the Writer Bimself, second edition, 1893 (April; the first edition had been published in February of the same year). Mrs. Oliphant prints extracts from Baxter's Narrative in her Appendix B, pp. 562 ff.
37. "Though Irving was the 'angel' of the church," writes Theo. Kolde (The New Schaf-Hetzog Encyclopedia of Religious Knowledge, vol. VI, p. 34), "the voices of the prophets left him little hearing. Cardale, Drummond, and the prophet Taplin took the lead of the movement, and the new organization proceeded rapidly, new functionaries were created as the Spirit bade, on the analogy of the New Testament indications, and presently there were six other congregations in London, forming with Irving's the counterpart of the seven churches of the Apocalypse. Irving accepted the whole development in faith, although he had conceived the Apostolic office as something different which should not interfere with the independence of himself as the 'angel.' But he had lost control of the movement, and those who now led it lost no opportunity of humiliating the man to whose personality they had owed so much. When the sentence of deposition was confirmed by the Presbytery of Annan, and then by the Scottish General Synod, and he returned to London strong in the consciousness of his call of God to the office of angel and pastor of the church, he was not allowed to baptize a child, but was told to wait until, on the bidding of the prophets, he should be again ordained by an apostle. His
health was now failing, and his physician ordered him, in the autumn of 1834, to winter in the South. He went, however, to Scotland, where the prophets had promised him great success in the power of the Spirit, and died in Glasgow, where he is buried in the crypt of the Cathedral." There are obvious slips in this account, due
apparently to the translator, but we transcribe it as it stands. On the matter, cf. Mrs. Oliphant's Life, pp. 527 flf.
verting it. "The congregation," he writes, "after some wanderings, found refuge in a picture-gallery in Newman Street, their home for many years. Here it was that the organization and ceremonies began to set aside the old Presbyterian forms, and gain somewhat of Catholic magnificence. Here it was that by the voice of prophecy six apostles were called out to rule the church before Mr. Irving's death. Mr. Irving was not called as an apostle, nor was he a prophet, nor did he speak with tongues; but he remained as he had ever been, the chief pastor of the congregation, the Angel, as the minister in charge of each church began to be called. He was not shelved in any degree, nor slighted, and though the details which took place were ordered by others in prophecy, yet the whole was what he had prayed for and foreseen, as necessary in his estimation to the perfection of the church. So in ordering and building up his people under, as it seemed to him, the immediate direction of the Holy Spirit, passed the rest of that year." There is nothing here
inconsistent with Mrs. Oliphant's representation; it is the same thing looked at from a different angle. Paul, however, by adducing the dates, does show, that, as he puts it, " there was no period of mournful silence during which he waited to speak, nor was his recognition for a moment doubtful." For the rest, he only shows that Irving kissed the rod.
40. The Brazen Serpent, p. 253, quoted in William Hanna, Letters of Thomas Erskine of Linlathen from 1800 till 1840, 1877, p. 183. Compare these passages quoted on the same page from On the Gifts
of the Spirit: "Whilst I see nothing in the Scripture against the reappearance, or rather the continuance of miraculous gifts in the church, but a great deal for it, I must further say that I see a great deal of internal evidence in the west country to prove their genuine miraculous character, especially in the speaking with tongues.... After witnessing what I have witnessed among those people, I cannot think of any person decidedly condemning them as impostors, without a feeling of great alarm. It certainly is not a thing to be lightly or rashly believed, but neither is it a thing to be lightly or rashly rejected. I believe that it is of God."
42. Hanna, as cited, p. 209: "I think that I mentioned to Lady Matilda at Cadder the circumstance that shook me with regard to the Macdonalds at Port Glasgow, that in two instances when James Macdonald spoke with remarkable power, a power acknowledged by all the other gifted people there, I discovered the seed of his utterances in the newspapers.... And I put it to him; and although he had spoken in perfect integrity (of that I have no doubt) yet he was satisfied that my conjecture as to its origin was correct.... I thus see how things may come into the mind and remain there, and then come forth as supernatural utterances, although their origin be quite natural. James Macdonald could not say that he was conscious of anything in these two utterances distinguishing them from all the others; but only said that he believed these two were of the flesh. Taplin made a similar confession on being reproved by Miss Emily Cardale for having rebuked Mr. Irving in an utterance. He acknowledged that he was wrong; and yet he could not say where the difference lay between that utterance and any other."
43. Hanna, as cited, p. 204. He adds: "This does not change my mind as to what the endowment of the church is, if she had faith, but it changes me as to the present estimate that I form of her condition."
44. In March, 1834, after hearing in Edinburgh "the utterances" through Cardale and Drummond, he speaks of his scepticism regarding them, despite his agreement (except in two instances) with the matter delivered in them, and the pleasingness of their form.
"The shake which I have received on this matter," he writes (Hanna, as cited, p. 209), "is, I find very deep; or rather it would be a truer expression of my feelings to say that I am now convinced that I never did actually believe it." He adds: "My conviction that the gifts ought to be in the church is not in the least degree touched, but a faith in any one instance of manifestation which I have witnessed, like the faith which I have in the righteousness and faithfullness of God, I am sure I have not and never have had, as far as I can judge on looking back — that is, the only true faith, even 'the substance of things hoped for.'"
45. Hanna, as cited, p. 233: "James Macdonald is to be buried
to-day at one o'clock.... This event has recalled many things to my remembrance. I lived in the house with them for six weeks, I believe, and I found them a family united to God and to each other. James especially was an amiable and clean character, perfectly true. And those manifestations which I have so often witnessed in him were indeed most wonderful things and most mighty, and yet — I am thoroughly persuaded — delusive." This was written
February 6, 1835. George Macdonald died the year following — both of consumption, the disease which carried off Isabella Campbell, and from which both Mary Campbell and Margaret Macdonald were supposed to be suffering when they were "healed."
48. Life of Story of Rosnealh, by his son, p. 231, note, quoted by Henry F. Henderson, The Religious Controversies of Scotland, 1905, p. 126.
50. Henderson, as cited, p. 126. "Story concluded by confessing," continues Henderson, "that he had greatly sinned in not exposing her earlier, but he had been restrained from doing this by feelings of affection. What change this letter might have wrought on Irving had he received it we cannot tell. Probably not even Story's voice could have now recalled him." Mary Campbell had in 183 1 married a young clerk in a writer's office in Edinburgh, of the name of W. R. Caird, and was residing at Albury (not without interruptions for journeys) as the guest of Henry Drummond; she died in 1840 (see Edward Miller, The History and Doctrines of Irvingism, 1878, vol. I, pp. 58 ff.). Caird, who was acting as a lay-evangelist, undertook in 1841 an Irvingist mission in south Germany, and in i860 was raised to the "apostohc" office. On the 27th of January, 1832, Irving wrote to Story announcing the new developments which had been introduced by Baxter, and concluding with the remarkable appeal: "Oh, Story, thou hast grievously sinned in standing afar off from the work of the Lord, scanning it like a skeptic instead of proving it like a spiritual man! Ah! brother, repent, and the Lord will forgive thee!" To this letter, as a postscript, he adds this single unprepared- for line: "Mrs. Caird is a saint of God, and hath the gift of prophecy." We cannot miss the air of defiant assertion, or fail to read behind it a feeling of the need of something in Mrs. Caird's defense. Mrs. Oliphant
(p. 450) justly comments: "The sentence of approval pronounced with so much decision and brevity at the conclusion of this letter addressed to him was Irving's manner of avoiding controversy, and making his friend aware that, highly as he esteemed himself.
he could hear nothing against the other, whose character had received the highest of all guarantees to his unquestioning faith."
The cause of Irvingite gifts was indeed bound up in one bundle with the trustworthiness of Mary Campbell's manifestations. Thomas Bayne, writing on Robert Story, in the Dictionary of National Biography (vol. LIV, p. 430), condenses the story thus: "In
1830 his parishioner, Mary Campbell, professed to have received the 'gift of tongues,' and though Story exposed her imposture, she found disciples in London, and was credited by Edward Irving, then in the maelstrom of his impassioned fanaticism. On the basis of her predictions arose the 'Holy Catholic Apostolic Church' (see Carlyle, Life, II, 204)."
53. The nearest he came to it seems to be expressed in the sentence (p. 208): "I have a witness within me which, I am conscious, tries truth; but I do not know a witness within me which tries power." With this inner infallible sense compare Mrs. Eddy's assertion {Christian Science History, ed. i, p. 16): "I possess a spiritual sense of what the maUcious mental practitioner is mentally arguing which cannot be deceived; I can discern in the human mind thoughts, motives, and purposes; and neither mental arguments nor psychic power can affect this spiritual insight." An infallible spiritual insight is a dangerous thing to lay claim to, and what we take to be its deliverance a still more dangerous thing to follow.
55. Erskine in his tract. On the Gifts of the Holy Spirit, 1830,
writes: "For the languages are distinct, well-inflected, well-compacted languages; they are not random collections of sounds, they are composed of words of various lengths, with the natural variety, and yet possessing that commonness of character which marks them to be one distinct language. I have heard many people speak gibberish, but this is not gibberish, it is decidedly wellcompacted language." — (Quoted in Harma, Chalmers, vol. Ill, p.
*'The tongues spoken by all the several persons who have received the gift are perfectly distinct in themselves, and from each other. J, Macdonald speaks two tongues, both easily discernible from each other. I easily perceived when he was speaking in the one, and when in the other tongue. J. Macdonald exercises his gift more frequently than any of the others; and I have heard him speak for twenty minutes together, with all the energy of action and voice of an orator addressing his audience. The language which he then, and indeed generally, uttered is very full and harmonious, containing many Greek and Latin radicals, and with injflections also much resembling those of the Greek language. I also frequently noticed that he employed the same radical with different inflections; but I do not remember to have noticed his employing two words together, both of which, as to root and inflection, I could pronounce to belong to any language with which I am acquainted. G. Macdonald's tongue is harsher in its syllables, but more grand in general expression. The only time I ever had a serious doubt whether the unknown sounds which I heard on these occasions were parts of a language, was when the Macdonalds' servant spoke during the first evening. When she spoke on subsequent occasions, it was invariably in one tongue, which not only was perfectly distinct from the sounds she uttered at the first meeting, but was satisfactorily established to my conviction, to be a language." "One of the persons thus gifted, we employed as our servant while at Port Glasgow. She is a remarkably quiet, steady, phlegmatic person, entirely devoid of forwardness or of enthusiasm, and with very little to say for herself in the ordinary way. The language which she spoke was as distinct as the others; and in her case, as in the others (with the exceptions I have before mentioned), it was quite evident to a hearer that the language spoken at one time was identical with that spoken at another time." Perhaps it ought to
be added that when Mary Campbell's written-tongue (for she wrote as well as spoke) was submitted to the examination of Sir George Staunton and Samuel Lee, they pronounced it no tongue at all (Hanna, Chalmers, vol. Ill, p. 266).
62. The British Weekly, January 18, i88g. We have purposely drawn these descriptions from the more sympathetic sources. We must add, however, that the more competent the observer was the less favorable was the impression made upon him. J. G. Lockhart writes to "Christopher North," in 1824 {Christopher North, A Memoir of John Wilson, by his daughter, Mrs. Gordon. Am. ed.,
New York, 1863, p. 271): "Irving, you may depend upon it, is a pure humbug. He has about three good attitudes, and the lower notes of his voice are superb, with a fine manly tremulation that sets women mad, as the roar of a noble buU does a field of kine;
but beyond this he is nothing, really nothing. He has no sort of real earnestness; feeble, pumped-up, boisterous, overlaid stuff is
his staple;^ he is no more a Chalmers than is a Jeffrey." That
is a vignette from a competent hand of Irving as a preacher, in the first flush of his popularity in London — before the arrival of the "gifts." And here, now, is a full-length portrait, from an equally competent hand, of a service ten years afterwards (spring of 1833), 3-t Newman Street. It is taken from the intimate journal of Joseph Addison Alexander (The Life of Joseph Addison Alexander, D.D., by Henry Carrington Alexander, New York, 1870, vol. I, pp. 289 ff.):
"After breakfast, having learned that Edward Irving was to hold a meeting at half -past eleven, we resolved to go; but without expecting to hear the tongues, as they have not been audible of late. Mr. Nott, who had called before breakfast, conducted us to Newman Street, where Irving is established since he left the house in Regent Square. As we walked along we saw a lady before us arm in arm with a taU man in black breeches, a broad-brimmed hat, and black hair hanging down his shoulders. This, Mr. Nott informed us, was Irving himself with his cara sposa. We followed them to the door of the chapel in Newman Street, where Mr. Nott left us, and we went in. The chapel is a room of moderate size, seated with plain wooden benches, like our recitation rooms. The end opposite the entrance is semicircular, and filled with amphitheatrical seats. In front of these there is a large arch, and immediately beneath it a reading-desk in the shape of an altar, with a large arm-chair beside it. From this point there are several steps descending toward the body of the house, on which are chairs for the elders of the church. I mention these particulars because I think the pulpit and its appendages extremely well contrived for scenic effects....
"Soon after we were seated, the chairs below the pulpit were occupied by several respectable men, one of them quite handsome and well dressed. Another man and a woman took their seats upon the benches behind. While we were gazing at these, we heard a heavy tramp along the aisle, and the next moment Irving walked up to the altar, opened the Bible, and began at once to read. He has a noble figure, and his features are not ugly, with the exception of an awful squint. His hair is parted right and left, and hangs down on his shoulders in affected disorder. His dress is laboriously old-fashioned — a black quaker coat and small clothes. His voice is harsh, but like a trumpet; it takes hold of one, and cannot be forgotten. His great aim appeared to be to vary his attitudes and appear at ease. He began to read in a standing posture.
but had scarcely finished half a dozen verses when he dropped into the chair and sat while he read the remainder. He then stepped forward to the point of his stage, dropped on his knees and began to pray in a voice of thunder; most of the people kneeling fairly down. At the end of the prayer he read the Sixty-sixth Psalm, and I now perceived that his selections were designed to have a bearing on the persecutions of his people and himself. The chapter from Samuel was that relating to Shimei. He then gave out the Sixty-sixth Psalm in verse; which was sung standing, very well, Irving himself joining in with a mighty bass. He then began to read the Thirty-ninth of Exodus, with an allegorical exposition, after a short prayer for divine assistance. The ouches of the breastplate he explained to mean the rulers of the church. While he was dealing this out, he was interrupted in a manner rather startling. I had observed that the elders who sat near him kept their eyes raised to the skylight overhead, as if wooing inspiration. One in particular looked very wild. His face was flushed, and he occasionally turned up the white of his eyes in an ominous style. For the most part, however, his eyes were shut. Just as Irving reached the point I have mentioned and was explaining the ouches, this elder... burst out in a sort of wild ejaculation, thus, 'Tarantihoiti-f aragmi-santi ' (I do not pretend to recollect the words); 'O ye people — ye people of the Lord, ye have not the ouches — ye have not the ouches — ha-a-a; ye must have them — ye must have them — ha-a-a; ye cannot hear — ye cannot hear.' This last was spokea in a pretty loud whisper, as the inspiration died away within him. When he began, Irving suspended his exposition and covered his face with his hands. As soon as the voice ceased, he resumed the thread of his discourse, till the 'tongue' broke out again 'in unknown strains.' After these had again come to an end, Irving knelt and prayed, thanking God for looking upon the poverty and desolation of his church amidst her persecutions. After he had finished and arisen from his knees, he dropped down again, saying, 'one supplication more,' or 'one thanksgiving more.' He now proceeded to implore the Divine blessing on the servant who had been ordained as a prophet in the sight of the people. After this supplementary prayer, he stood up, asked a blessing in a few words, and began to read in the sixth John about feeding on Christ's flesh. In the course of his remarks he said: 'The priests and churches in our day have denied the Saviour's flesh, and therefore cannot feed upon him.' He then prayed again (with genuflexion), after which he dropped into his chair, covered his face with his hands, and said, 'Hear now what the elders have to say to you.' No sooner was this signal given than the 'tongue' began anew, and for several minutes uttered a flat and silly rhapsody, charging the church with unfaithfulness and rebuking it therefor. The 'tongue' having finished, an elder who sat above him rose, with Bible in hand, and made a dry but sober speech about faith, in which there was nothing, I believe, outre. The handsome, well-dressed man, whom I have mentioned, at Irving's left hand, now rose and came forward with his Bible. His first words were, 'Your sins which are many are forgiven you.' His discourse was incoherent, though not wild, and had reference to the persecution of the church. The last preacher on the occasion was a decent, ministerial-looking man in black, who discoursed on oneness with Christ. A paper was now handed to Irving, which he looked at, and then fell upon his knees. In the midst of his prayer he took the paper and read it to the Lord, as he would have read a notice. It was a thanksgiving by Harriet Palmer for the privilege of attending on these services to-day. After the prayer, they sang a Psalm, and then the meeting was dismissed by benediction. The impression made on my mind was one of unmingled contempt. Everything which fell from Irving's lips was purely flat and stupid, without a single flash of genius, or the slightest indication of strength or even vivacity of mind. I was confirmed in my former low opinion of him, founded on his writings.... Dr. Cox and I flattered ourselves that he observed us, and preached at us. I saw him peeping through his fingers several times, and I suppose he was not gratified to see us gazing steadfastly at him all the time, for he took occasion to tell the people that it would profit them nothing without the circumcision of the ear. This he defined to be the putting away of all impertinent curiosity and profane inquisitiveness — all gazing and prying into the mysteries of God, and all malicious reporting of his doings in the church."
67. Can the mind help going back to the vivid description which Irenaeus gives us of how Marcus the Magician made his women prophesy (Irenaeus, Adv. Hcer., I, 13, 3)? "Behold," he would say after rites and ceremonies had been performed fitted to arouse to
great expectations, "grace has descended upon thee; open thy mouth and prophesy! " "But when the woman would reply, ' I have never prophesied and do not know how!' he would begin afresh
with his incantations so as to astonish the deluded victim, and command her again, 'Open thy mouth, and speak whatever occurs to thee and thou shalt prophesy.' She then, vainly puffed up and elated by these words and greatly excited by the expectation of prophesying, her heart beating violently, reaches the requisite pitch of audacity, and idly as well as impudently utters some nonsense as it happens to occur to her, such as might be expected from one heated by an empty spirit. And then she reckons herself a prophetess."
69. The literature on Edward Irving and Irvingism will be found noted with sufficient fulness in The New Schaf-Herzog Encyclopedia of Religious Knowledge, vol. II, p. 459, and vol. VI, p. 34; and at the head of the article on Irving in Herzog-Hauck. The primary literature on the Scotch movement is given in the footnotes to the brief account of it inserted by WiUiam Hanna at pp. 175-183 of his Letters of Thomas Erskine of Linlathen from 1800 till 1845, 1877. For an almost world-wide recent recurrence of phenomena similar to the Irvingite "gifts," especially "speaking with tongues," see the informing article of Frederick G. Henke, "The Gift of Tongues and Related Phenomena at the Present Day," in The American Journal of Theology, April, 1909, XIII, 2, pp. 193-206. Henke gives references to the primary literature. For a first-hand account of some related phenomena in connection with a great revival in Kentucky in 1 801-1803, see the letter of Thomas Cleland on "Bodily Affections produced by Rehgious Excitement," printed in The Biblical Repertory and Princeton Review for 1834, vol. VI, pp. 336 ff.; references to further first-hand accounts of the Kentucky phenomena are given by WilUam A. Hammond, M.D., Spiritualism and Allied Causes and Conditions of Nervous Derangement, 1876, pp. 232 flf. See also Catherine C. Cleaveland, The Great Revival in the West, 1795-1803, 1916. The judicious remarks of Charles Hodge on "The Disorders Attending the Great Revival of 1740-1745," in his The Constitutional History of the Presbyterian Church in the United States of America, 1857, vol. II, pp. 65 ff., should be read along with the account of them given by Jonathan Edwards. On the physical accompaniments of John Wesley's preaching at Bristol, chiefly in 1739, see an account in Tyerman, The Life and Times of the Rev. John Wesley,^ 1880, vol. I, pp, 255-270. Compare note 7, on p. 288.