Terrible was the anger which Ingham and his coadjutors had excited in the Christian breast of their reverend neighbour. The pamphlet is a rarity, and, perhaps, a condensed account of it may be welcome. It is a curious fact, that, the writer, while professing so much interest in the spiritual welfare of his flock, acknowledges, that, “for the greatest part of his time,” he is “absent and remote from them.” He is, however, notwithstanding this, greatly distressed on account of “the impious spirit of enthusiasm and superstition, which has of late crept in among” them, “and which sadly threatens a total ruin and destruction of all religion and virtue.” Indeed, he had himself been, “in some measure, an eye-witness of this monstrous madness, and religious frenzy, which introduced nothing but a confused and ridiculous medley of nonsense and inconsistency.” It was true, that, “at present, the contagion was pretty much confined to the dregs and refuse of the people,—the weak, unsteady mob;” but, then, the mob was so numerous in the west of Yorkshire, that, the danger was greater than was apprehended. He next proceeds to review “some of the chief doctrines” of “these modern visionaries,” which he will not now determine whether, “like the Quakers,” they “are a sect hatched and fashioned in a seminary of Jesuits; or whether, like the German Anabaptists, they are a set of crazy, distempered fanatics.” “The first and chief principle they inculcated was, that _they are divinely and supernaturally inspired by the Holy Ghost, to declare the will of God to mankind_.” Mr. Bowman attempts to demolish this “high and awful claim,” and to demonstrate, that, its assertors are “a set of idiots or madmen,” “only worthy of a dark corner in Bedlam, or the wholesome correction of Bridewell.” “Another principle doctrine of these pretended pietists was, that, _for the sake of a further Reformation, it was not only lawful, but incumbent on the people, to separate from their proper ministers, and adhere to them_.” In refuting this barefaced heresy, the Dewsbury vicar, quotes, at considerable length, in the Greek and Latin languages, (which probably not half-a-dozen of his parishioners understood), the testimonies of Clemens Romanus, St. Ignatius, St Cyprian, St. Austin, and Irenæus,—on “the necessity of Church unity.” He admits, “that, all the clergymen of reputation in the neighbourhood” of Dewsbury, had “refused these Methodists the use of their pulpits;” but he was glad of this; and says “this was not done till, by their extravagant flights and buffooneries, they had made the church more like a bear-garden than the house of God; and the rostrum nothing else but the trumpet of sedition, heresy, blasphemy, and everything destructive to religion and good manners.” “A third mark of imposture propagated by these mad devotionalists was, _that it was lawful and expedient for mere laymen, for women, and the meanest and most ignorant mechanics,