"But, above all, if inward feelings are nothing in sound religion, if they rather border upon enthusiasm, why did not our Lord caution the woman who came behind him in Simon's house, who wept at his feet, and kissed and wiped them with her hair? Why did He not take this opportunity to preach her and us a lecture on enthusiasm? Why did He not advise her to take something to help the weakness of her nerves, and prevent the ferment of her spirits? Why did He not tell her she went too far, she would run mad in the end? Why did He not bid her (as people do in our days) go into company a little, and divert her melancholy? Nay, more; why did He prefer her with all her behaviour to good-natured, virtuous, religious, undisturbed Simon? "... However, do not mistake me, sir; I am far from supposing that the sincerity of people's devotion must be judged of by the emotion they feel in their bodies.... But as I read that God will have the heart or nothing, so I know that when He has the heart, He has the affections, of course. Fear and hope, sorrow and joy, desire and love act upon their proper objects, God's attributes. They often launch out, and, as it were, lose themselves in His immensity, and, at times, several of these passions acting together in the soul, the noble disorder they cause cannot but affect the animal spirits, and communicate itself more or less to the body. Hence came the floods of tears shed by David, Jeremiah, Mary, Peter, Paul, etc.; hence came the sighs, tears, strong cries, and groans unutterable of our Saviour Himself." The "Defence," from which these extracts are made, fairly exhibits the mind of early Methodism, and of the Evangelical Revival generally, upon the questions discussed. The discrimination between religious feeling arising from the quickened apprehension of Divine truth, and that which is little more than natural emotion unnaturally stimulated, is not peculiar to Fletcher. He did but share it with the other leaders of the new reformation. The teaching of Wesley, the master mind of the whole movement, is, as regards this matter, as much marked by strong sense as by Evangelical fervour. The comment, perhaps, of most readers of this "Defence of Experimental Religion" will be that the points contended for are obvious and indisputable, that they would be so readily admitted as to render much of the argument superfluous. That this should appear so is one of the many illustrations of the extent to which the results of the great Revival have passed into the religious life of the nation, and become a common heritage.