Mr. Butterworth mentions the case of the Rev. William Tennent, of Freehold, New Jersey, as illustrative of strange mental faculties possessed during disease. Tennent was supposed to be far gone in consumption. At last, after a protracted illness, he seemingly died, and preparations were made for his funeral. Not only were his friends deceived, but he was deceived himself, for he thought he was dead, and that his spirit had entered Paradise. 'His soul, as he thought, was borne aloft to celestial altitudes, and was enraptured by visions of God and all the hosts of Heaven. He seemed to dwell in an enchanted region of limitless light and inconceivable splendour. At last an angel came to him and told him that he must go back. Darkness, like an overawing shadow, shut out the celestial glories; and, full of sudden horror, he uttered a deep groan. This dismal utterance was heard by those around him, and prevented him from being buried alive, after all the preparations had been made for the removal of the body.' We must not fall into the mistake of supposing, however, as many seem to do, that the visions seen under such conditions, or by ecstatics, really present truths of which the usual mental faculties could not become cognisant. We have heard such cases as the deathbed visions of Mrs. Hemans, and the trance visions of Tennent, urged as evidence in favour of special forms of doctrine. We have no thought of attacking these, but assuredly they derive no support from evidence of this sort. The dying Hindoo has visions which the Christian would certainly not regard as heaven-born. The Mahomedan sees the plains of Paradise, peopled by the houris of his heaven, but we do not on that account accept the Koran as the sole guide to religious truth. The fact is, that the visions pictured by the mind during the disease of the body, or in the ecstatic condition, have their birth in the mind itself, and take their form from the teachings with which that mind has been imbued. They may, indeed, seem utterly unlike those we should expect from the known character of the visionary, just as the thoughts of a dying man may be, and often are, very far removed from the objects which had occupied all his attention during the later years of his life. But if the history of the childhood and youth of an ecstatic could be fully known, or if (which is exceedingly unlikely) we could obtain a strictly truthful account of such matters from himself, we should find nearly every circumstance of his visions explained, or at least an explanation suggested. For, after all, much which would be necessary to exactly show the origin of all he saw, would be lost, since the brain retains impressions of many things of which the conscious memory has entirely passed away.