Thus received, and thus improved, Christianity will calm our passions, strengthen our self-government, exalt our piety, and expand our benevolence. It will prove the never-failing source of consolation and hope, amidst the changes and chances, the pains and sorrows of this transitory life. In the gloom of death it will open to us the bright prospects of life and immortality, and secure to us from its divine Author, our Redeemer and our Judge, the enjoyment of still increasing happiness through all eternity.

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APPENDIX,

Containing References and Examples to confirm the Assertions advanced in the preceding Essay, as to the Characters of genuine Fanaticism.

On this subject I have thought it sufficient to select but a few examples, and make very brief extracts from the writers to whom I refer. I could not bring myself to read many details of such extravagance and absurdity; and I cannot suppose my readers would desire I should copy them. It was, however, indispensably necessary to give some examples, to render the contrast between the sober conduct and rational doctrines of the apostles, and the extravagancies and follies of fanaticism decisive and conspicuous.

As to the nature of the evidence by which enthusiasts declare they were themselves convinced of their divine MISSION OR TO

WHICH THEY APPEAL TO CONVINCE OTHERS:

"Blind credulity, and dictatorial positiveness, form the two leading and essential marks of an enthusiastic mind.” Vide p. 2.

supra,

P. 4. "Enthusiastic faith is founded on an internal persuasion alone, &c."

P. 17.-" The impulse of fanaticism will produce its effects irregularly and imperfectly, &c."

P. 25.-"Fanatical delusions seldom last longer than while they meet with minds all equally and fitly disposed to catch the impulse, &c."

P. 34.-"The apostles did not appeal to agitations of mind, or convulsions of body, visions by night, or secret whispers by day, &c."

P. 53.—“Enthusiasts are prone to mistake the chimeras of a disordered fancy for the visions of a prophetic illumination, &c."

P. 53.—“ A claim to a prophetic character will not succeed in spreading enthusiasm, &c."

P. 53. The prediction will be vague, or of an event easily produced, and therefore easily foreseen; trifling, obscure, &c."

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P. 103. Enthusiastic writings abound, like the history of Mahomet, with the accounts of nocturnal visions, &c."

Vide Koran, chap. 17. Abulseda's History chap. 19. Maracci, prodromi ad refutationem Alcorani tom 2 Part 2. p. 13.

P. 103.-"Sometimes like the priestesses of old, overpowered by the influence of their god, or like the devotees prostrate at the tombs of modern saints, their inspiration is displayed by convulsions and agitations, &c. Sometimes, like Lord Herbert, when wound up to the height of devotion, they mistake the voice of a still small wind, as a voice from God." Vide Leland's deistical writers, vol. i. p. 24. 4th edition, 1764.

For an account of pagan enthusiasms, consult Plato's Timæus, Operum tom. 3. p. 71.-Editio Stephani, cum Interpretatione Serani, 1578.

Jamblichus de Mysteriis Ægypti, passim, particularly cap. 8. in fine.

Plutarchus de Defectu Oraculorum, Operum tom. ii. p. 432. and 436. Editio Xylini Francofurti, 1620.

Cicero de Divinatione, particularly lib. 1. sec. 37. Edit. Oliveti.

Conformable to the representations of these authors, are the poetic fictions of Virgil, Æn. lib. 6. line 45 to 50, and 76 to 80, and Lucan's Pharsalia, lib. 6. line 110 to 120, and 148 to 195.

Plato and Jamblichus are so much to my purpose, I am tempted to translate a short passage from each. Plato having described the different parts and uses of the human frame, asserts, that the structure of the liver rendered it a fit instrument for carrying to the imagination nocturnal visions and impressions, sometimes gloomy and terrific, sometimes gentle and delightful; and adds, that here also was fixed the seat of prophetic vision (uavтela); for says he, "They who formed the human frame, remembering the command of the supreme Father, that they should make man as excellent as possible, formed even this less noble part, that it should have some apprehension of

truth, and therefore they placed in it the seat of prophetic vision; and it is a sufficient proof that God connected this power of prophecy with the irrational part of man, that no body ever attains to true and inspired prophecy while in his sober reason; but when the power of his understanding is impeded by sleep, or subdued either by disease, or some direct divine inspiration; for, it is the sober man alone who can understand what is spoken or signified, whether in dreams, or directly by this prophetic and inspired nature; and to explain the visions thus beheld, and to distinguish what any thing points out and to whom, whether it be good or evil, future, past, or present; for it is not the part of the person agitated by the fury of inspiration, whether he still continues under its dominion, or not, to judge of what is seen or spoken by himself, &c."

Jamblichus is still more express in describing the agitation, and even frenzy that attended the supposed inspirations of paganism. He is endeavouring to prove the reality of these inspirations; and he argues, that divination and prophecy do not arise from the passions of the mind, nor the different temperament of the body, nor from both together.-"Let us then," says he, "investigate the causes of this divine fury, which are nothing else than illuminations descending from the gods themselves, and the spirits by them infused; and a complete and absolute possession, by which they overpower the whole man, which absorbs all our faculties, and puts a stop to every natural operation, and motion, producing words which are not understood by the speaker, but which they pronounce with a tongue moved by a divine fury, while they are entirely subservient, and instrumental to the energy of the god who possesses them. Of this kind is every true inspiration (Evesotaoμos); and from these causes does it arise, &c." This is therefore the regular and allowed description of pagan inspirations; and conformable to this are the representations of the poets, as well as the philosophers.

If the reader wishes for a curious and entertaining view of fanaticism, let him consult Stillingfleet, on the Idolatry of the Church of Rome, chap. 4. entitled, Of the Fanaticism of the Romish Church. Stillingfleet's Works, Vol. v. page 90-136, edition of 1709. He will read of St. Bridget, "in whose holy

ecstasies were five rays coming from the five wounds of our Saviour to five parts of her body; and she prayed that the wounds might not appear, and immediately the colour of the blood was changed into pure light, and her confessor saw these splendid wounds on her body." But by what instrument, (adds Stillingfleet,) did he see the wound in her heart? Vide page 94. Also, of the virgin Juliania, "who had many ecstasies and raptures; and in her prayers, almost always saw the moon in her brightness, but with a snip taken off from her roundness, at which she was much troubled. At last it was revealed to her, that the moon signified the church, and that fraction, the want of one solemnity more to be observed in it; upon which she received a command from heaven to proclaim the observation of this solemnity. And a friend of her's, Isabella, in an ecstasy, saw all the heavenly orders upon their knees, supplicating God, that, to confirm the faith of Christians, this feast should be observed, &c. &c." Ib. page 97, 98, quoted from Bzovius, a Roman Catholic author.

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St. Benedict saw the soul of Germanus, bishop of Capua, in a fiery circle, carried by angels to heaven. Above all he saw all the world under one ray of the sun. Stillingfleet, ut supra, page 101.

"St. Francis was converted by dreams and visions, in which he was sometimes swallowed up in God, as Bonaventure, the author of his life, expresses it. One day, when he was alone in a solitary place, he fell into an ecstasy of joy, and had full assurance of the remission of his sins; and being transported beyond himself, he was catched up in a wonderful light, wherein his mind being enlarged, he foresaw all that should come to pass concerning his order."

But still more distinguished for fanaticism, was Ignatius Loyola, founder of the order of the Jesuits. Vide Stillingfleet, ut supra, from p. 118 to p. 124, who quotes only the lives written of him by his own order. "His zeal having been inflamed by studying the lives of the saints, he in a fit of zeal one night got out of his bed, and fell down on his knees before the image of the blessed Virgin, and in that posture vowed himself her devotee. He soon after put on a long coat of sackcloth, with a cord about it, at which he hung a bottle of water, with a wicker