Such of the wilder fanatics as escaped both the bayonet and the executioner, and found an asylum in Protestant countries, carried with them the disease both of mind and body which their long sufferings had produced. It is well known that persons who have once been thrown into fits by any sudden and violent emotion, are liable to a recurrence upon much slighter causes. In the case of these fugitives the recurrence was more likely to be encouraged than controuled. The display of convulsive movements, and contortions of the body, was found a gainful exhibition; it became voluntary. Though the professors imposed for awhile upon others, as well as upon themselves, it soon degenerated into mere histrionism; and in Holland, in Germany, and in England, the French prophets as they were called, were the scandal of their own church, while they excited the wonder of the ignorant, and preyed upon the credulity of their admirers. They sent deputies to Count Zinzendorf, expressing a desire to unite themselves with the Moravian brethren; he objected to their neglect of the sacrament, to their separating themselves from other congregations, and more especially to the hideous circumstances attending their pretended inspirations. Those who had taken up their abode in England* formed a sect here, and as soon as the Methodists began to attract notice,

Dr. Stukeley says that a group of tumuli in Wiltshire, was called by the country people the prophets' barrows, " because the French prophets, thirty years ago (1710), set up a standard on the largest, and preached to the multitude." Sir R. Hoare's Ancient Wiltshire, p. 210.

naturally sought to make converts among a people whom they supposed to be prepared for them. The first of these extravagants with whom Charles Wesley was acquainted, was an English proselyte, residing at Wickham, to whom he was introduced on his way to Oxford, and with whom it seems he was not only to take up his lodging, but to sleep. This gentleman insisted that the French prophets were equal, if not superior to the prophets of the Old Testament. Charles, however, was not aware that his host and chum was himself a gifted personage, till they retired to bed, when as they were undressing, he fell into violent agitations, and gobbled like a turkey-cock. "I was frightened," he says, “ and began exorcising him with ، Thou deaf and dumb devil!" He soon recovered from his fit of inspiration. I prayed, and went to bed, not half liking my bed-fellow, nor did I sleep very sound with Satan so near me."

When Wesley soon afterwards met with some of these persons, he was inclined to pronounce them "properly enthusiasts," -"for first," he says, "they think to attain the end without the means, which is enthusiasm properly so called. Again, they think themselves inspired by God, and are not. But false imaginary inspiration is enthusiasm. That their's is only imaginary inspiration appears hence, it contradicts the law and the testimony.” After much importunity, he went with four or five of his friends, to a house where a prophetess was entertained: she was about four or five and twenty, and of an agreeable speech and behaviour. When she asked why these visitors came, Wesley replied, "To try the spirits, whether

they be of God." Presently she leant back in her chair, and had strong workings in her breast, and uttered deep sighs. Her head, and her hands, and by turns every part of her body, were affected with convulsive motions. This continued about ten minutes; then she began to speak with a clear strong voice, but so interrupted with the workings, sighings, and contortions of her body, that she setdom brought forth half a sentence together. What she said was chiefly in scriptural words, and all as in the person of God, as if it were the language of immediate inspiration. And she exhorted them not to be in haste in judging her spirit, to be or not to be of God; but to wait upon God, and he would teach them, if they conferred not with flesh and blood and she observed with particular earnestness, that they must watch and pray, and take up their cross, and be still before God. Some of the company were much impressed, and believed that she spake by the Spirit; "but this," ley, "was in no wise clear to me. might be either hysterical or artificial. And the same words any person of a good understanding, and well versed in the Scriptures, might have spoken. But I let the matter alone; knowing this, that if it be not of God, it will come to nought."

says WesThe emotion

These people raised warm debates among the Methodists; so that Charles, during his brother's absence, found it prudent to break off a disputation, by exclaiming, "Who is on God's side? Who for the old prophets rather than the new? Let them follow me!" and immediately he led the way into

the preaching room. They had been chiefly successful among the women; when Wesley arrived in London, therefore he warned the female disciples not to believe every spirit, but to try the spirits whether they were of God: and during the short time of his stay he said, it pleased God to remove many misunderstandings and offences, that had crept in among them, and to restore in good measure the spirit of love and of a sound mind."

But on his return to Bristol, the French prophets had been there also, and he says it is scarce credible what an advantage Satan had gained, during his absence of only eight days. Woe unto the prophets, saith the Lord, who prophesy in my name, and I have not sent them! Who were the teachers against whom this denunciation is levelled, he endeavoured to point out; and exhorted his followers, "to avoid as fire all who do not speak according to the law and the testimony." He told them, "they were not to judge of the spirit whereby any one spake, either by appearances, by common report, or by their own inward feelings. No, nor by any dreams, visions, or revelations, supposed to be made to their souls, any more than by their tears, or any involuntary effects wrought upon their bodies." He warned them, "that all these were in themselves of a doubtful disputable nature; they might be from God, and they might not: and therefore they were not simply to be relied on, (any more than simply to be condemned) but to be tried by a farther rule, to be brought to the only certain test, the law and the testimony." While he was speak

ing, one of his hearers dropt down, and in the course of half an hour, seven others in violent agonies, "the pains as of hell," he says "came about them;" but notwithstanding his own reasoning, neither he nor his auditors called in question the divine origin of these emotions, and they went away rejoicing and praising God. Whenever he now preached, the same effects were produced; some of the people were always "cut to the heart;" they were "seized with strong pangs," they " terribly felt the wrath of God abiding on them," they were "constrained to roar aloud, while the sword of the Spirit was dividing asunder their souls, and spirits, and joints, and marrow." These effects had never as yet been produced under Whitefield's preaching, though they now followed Wesley wherever he went; and it appears that Whitefield, who came once more to Bristol at this time, considered them as doubtful indications, at least, and by no means to be encouraged. But no sooner had he begun to preach before a congregation, among whom these "outward signs," had previously taken place, and who therefore were prepared for the affection by their state of mind, as fear in times of pestilence, predisposes the body for receiving the contagion, than four persons were seized almost at the same moment, and sunk down close by him. This was a great triumph to Wesley. "From this time," he says, "I trust, we shall all suffer God to carry on his own work in the way that pleaseth him." Whitefield, however, seems rather to have been perplexed by the occurrence than satisfied;