neck. In this, it appeared as if the neck must be broken; and while the bosom heaved in an extraordinary manner, the countenance was distorted in a disgusting way.

Besides the "exercises" already mentioned, there were some of the most curious and ludicrous kind. In one, the affected barked like a dog; in another, they boxed with fists clenched, striking at every body or thing near to them. The running exercise was also one of the varieties, in which the person was impelled to run with amazing swiftness. There were many other singular motions in imitation of persons playing on the violin, or sewing with a needle, &c., &c.

The most remarkable circumstance in relation to these various exercises was, that a person affected with a peculiar species of the jerks, coming into a congregation where that had not been experienced, would commonly communicate it to those who had been affected with exercises of a different kind. Thus, a lady from Tennessee, who brought into a certain part of Virginia the barking exercise, immediately was imitated by certain of those affected with the jerks, who had never seen anything of this sort before. These nervous agitations were at first received as something supernatural, intended to arrest the attention of the careless multitude, and were therefore encouraged and sustained by many of the pious; but after a while they became troublesome. The noise made by these convulsive motions in the pews was such, that the preacher could not be composedly heard; and in several of the exercises the affected person needed the attention of more than one assistant. Besides, nervous agitation or falling was so easily brought on by the least mental excitement, even at home, that many who were the subjects of the jerks became weary of it; and, in some cases, avoided serious and exciting thoughts, lest they should produce this effect. It is remarkable, however, that they all united in their testimony, that in the most violent and convulsive agitations, as when the head would rapidly strike the breast and back alternately, no pain was experienced; and some asserted, that when one arm only was affected with the jerks, it felt more comfortable than the other, through the whole day. Perhaps this was imagination. In some places the persons affected were not permitted to come to the church, on account of the noise and disturbance produced. The subjects were generally pious, or seriously affected with religion, but not universally. There were cases in which careless persons, and those who continued to be such, were seized. The dread of the jerks was great in many, both religious and careless, and, upon the whole, the effect produced by them was very unfavourable to the advancement of religion. All, however, were not of this opinion. Some who had much experience of them, continued to speak favourably of their effects.

We have the pleasure of annexing to our account, the statement of an intelligent and respectable physician, who appears to have

paid much attention to subjects of this kind. The opinion of such men is valuable, as they are better acquainted with the physiology of man than other persons.

The Jerks." This affection I have repeatedly witnessed in the State of Illinois in the years 1822-3-4. The persons subject to it were principally females in the humbler walks of life, natives of North Carolina and Tennessee. Young females (say from thirteen to thirty years old) of sanguine and nervous temperament were more addicted to it than others. It is equally prevalent among Methodists and Cumberland Presbyterians. Their discourses are generally passionate addresses, first to the fears, and secondly to the sympathies of their hearers. At the conclusion of these addresses, hymns are sung with great animation, the leaders passing through the congregation shaking their hands. The jerks or falling generally commence at the conclusion of the sermon and increase during the singing. Different persons are variously affected: some rise to their feet and spin round like a top, while others dance till they fall down exhausted. Some throw back their heads with convulsive laughter, while others, drowned in tears, break forth in sighs and lamentations. Some fall from their seats in a state of insensibility, and lie for hours without consciousness, while others are affected with violent convulsions resembling epilepsy. Those habituated to the affection are generally attacked under the circumstances above detailed, but I have seen some persons had become so irritable that the least mental excitement would produce the paroxysm. Others appeared to be affected from sympathy. I have seen several young women of the same neigbourhood, who were always attacked at seeing one of their number with the paroxysm. I have seen others who would be instantly attacked on seeing any person with the affection without having any previous mental excitement. During the convulsive paroxysm, recollection and sensation are but little impaired; after continuing a certain period, the person generally falls into a state of stupor very much resembling that subsequent to epilepsy. Yet the animal functions are not much impaired. The pulse is natural. The temperature that of health throughout the paroxysm: after it has subsided, there is soreness of the muscles and a slight dull pain of the head, which soon pass away.

who

"From the sex of those most subject to the affection, the time of life when they are most susceptible of it, the condition they occupy in society, the causes which excite it into action, and the effect produced by the paroxysm, I was led to the conclusion that it was a nervous disease brought on by continual mental excitement, and protracted by habit, that after it has once become habitual from long continued mental excitement, sympathy will be suffi cient to call it into action without mental excitement.

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Many of the subjects of this affection were addicted to hys

terics; and all, persons easily affected by anything exciting the natural sympathies.

"I have omitted to mention one fact I have often witnessed, viz: that restraint often prevents the paroxysm. For example: persons always attacked by this affection in churches where it is encouraged, will be perfectly calm in other churches where it is discouraged, however affecting may be the service, and however great the mental excitement. Some of them have told me that such was the fact, and as these were the more intelligent of those addicted to such affections, I doubt not the truth of what they said."

REFLECTIONS.-1. The first reflection which is suggested by the preceding accounts is, that the physiology of the human system is very imperfectly understood.

2. The second is, that an irregular action of the nervous system produces often very astonishing appearances.

3. Religious excitement carried to excess is a dangerous thing. Enthusiasm is the counterfeit of true religion, and is a species of insanity.

4. In revivals of religion, badly regulated, there may be much extravagance, and yet the work in the main may be genuine. The wise will discriminate, and not approve or condemn in the lump.

5. Pious men and women are imperfect in knowledge, and often form erroneous opinions which lead them astray. Bodily affections, however, are no evidence of error or enthusiasm.

6. Such bodily affections as are described in the foregoing narratives, are no doubt real nervous diseases, which do not destroy the general health.

7. All such things tend to the discredit of religion, and should be prevented or discouraged.

ESSAY XXI.

THE

HISTORY OF THEOLOGY,

IN THE EIGHTEENTH CENTURY:

BY PROFESSOR THOLUCk of halle.*

HUMAN knowledge is derived from reflection and experience. The latter supplies the materials, which the former arranges and systematises. The first step, therefore, in the acquisition of knowledge, is the collection of facts. But, as our personal experience is so limited, we must avail ourselves of the experience of others, and as far as possible of that of the whole race to which we belong. And although much of this experience may not be immediately applicable to ourselves, it will, in general, be found available to our purposes, as all men are but one family. It is thus the great object of history to enlarge and perfect our personal experience by that of our fellow men. Even profane history furnishes us with an abundance of facts, illustrative of the nature of man and his relation to God, and from the history of the church we can learn with much greater clearness these interesting truths. As in the lives of individuals there are periods in which they can learn more of themselves and their relation to God, than in others; so in the history of the church there are periods peculiarly rich in instruction. Such, for example, as the commencement of the Christian era, the time of the Reformation, and the age in which we live. From the intimate connexion of events, however, it is difficult to fix with precision the limits of such periods. The development is not confined to one insulated point: although its progress and character

This essay is a translation made at Halle, in 1827, from a manuscript copy of a course of lectures delivered by the author, when connected with the university of Berlin. Any abruptness or want of connexion in the sentences, which may in some instances be observable, will easily be excused, if it is remembered that these lectures were not intended for the press, and that the manuscript which the translator has used, is a transcript of notes taken in the lecture room. It is probable that the lectures themselves were never written out in full.-As Dr. Tholuck has had the kindness to read the translation, however, it is presumed that nothing essential has been omitted.

are more obvious in some portions of the period than in others. When, therefore, we wish to treat of important portions of ecclesiastical history, we cannot confine our attention to these portions themselves, but must review those which preceded them and trace the causes of the events which we wish to record, and mark their effect upon following generations. With respect to the history of our own times we can only review the past, and endeavour to ascertain the causes of the events which we now behold; their consequences we must leave to others to examine.

It is the object of the present course of lectures, to examine the causes which have produced the present state of religion and theology. This examination will teach us what great lesson God would have us learn from the present state of the church. For it is clear from the review of the whole course of ecclesiastical history, that it is the object of divine wisdom to make every age inculcate some great moral or religious truth. God allows the Gospel to come into conflict with all the diversified forms of human folly and sin, to teach us that it contains the remedy for every possible form of error and evil, and to make this very conflict the means of rendering more and more perfect the manner of conceiving and presenting its doctrines. In the first ages, the Christian faith, having not yet insinuated itself into the feelings and modes of thinking of the early Christians, we see the constant struggle between the free grace of the Gospel and the disposition to depend upon legal observances. In the second period, we see the Gospel in conflict with various philosophical systems, some irreconcilably opposed to it, others attempting an amalgamation with it, but none of them effecting the purpose of rendering theology at once biblical and philosophical. In the middle ages we see the corrupted faith and imperfect philosophy of the earlier periods degenerating into superstition, equally destructive of genuine faith and true philosophy. In the time of the Reformation, religion and knowledge appear anew. The doctrines which distinguish this period were truly evangelical, and the theological systems, biblical, but not entirely free from the fetters of the old philosophy. To this succeeded the period of strenuous orthodoxy, and vital piety again declined, leaving nothing but the mere form of biblical knowledge; and even this, being destitute of the vital principle, was less perfect than it was among the reformers. The period of pietism followed-and orthodoxy was again imbued with life and restored to the form in which it was held by the reformers, but not improved. The next period was that of the theoretical and practical infidelity, and piety again declined in the Protestant church. Within the last ten years it has been again revived and made to rest upon the leading doctrines of the Bible. Theology is pervaded by a spirit of true religion, and is so advanced, that it has nothing to fear from its opposers.

Through the experience of all past centuries, therefore, the present age may derive much important instruction, and the almost