1808, and the nature of the millenial reign, which was then to commence, had
thus secularized and degraded his conceptions respecting the second person of
the Godhead. His first public annunciation of these most culpable opinions
was before the London Society for the Distribution of "Gospel Tracts," in
whose behalf he preached a collection-sermon. Many of his hearers were astonished, and not a few shuddered. He still continued to preach upon the same
subject, at every step entering into additional error, until a monstrous heresy was
fully organized, which he fearlessly published to the world in 1828, in a work
of three volumes, closely printed in octavo, entitled " Sermons, Lectures, and
Occasional Discourses." These discourses, and his new creed, one might think,
should have been immediately followed by trial and deposition. But heresy is
a difficult subject even for the grasp of a church-court, as it does not always
wear a sufficiently tangible and specific form. Besides, it was not always easy,
from Mr. Irving's language, to ascertain the full amount and nature of his
meaning. On every subject he spoke as if there was no degree of comparison
but the superlative. He soon, however, received a silent, but significant warning.
Having gone down to Scotland in 1829, he was desirous of the honour of a seat
in the General Assembly, and was nominated a ruling elder, for that purpose,
by his native burgh of Annan. But the Assembly refused the appointment.
His heretical sentiments were already too well known, and would, of themselves,
have been sufficient for his rejection. But the refusal of the venerable court
was founded upon a more merciful principle; as a non-resident in the kingdom
of Scotland, and as an ordained minister beyond its bounds, he could not at
that time take his seat as a ruling elder among them. During this tour Mr.
Irving was not otherwise unoccupied; and in Dumfries and its neighbourhood
he preached in the open air, and in a style that astonished his sober-minded
countrymen. His sermons on these occasions comprised all his errors in doctrine, and all his singularities of exposition, from the downfall of Poptry and
the peccability of our Saviour's human nature, to the millenial reign, and the
restoration of all things, whether animal, vegetable, or mineral from man, the
lord of creation, to the crawling worm or the senseless stone.
But even farther yet Mr. Irving was to go. A strange religious frenzy had commenced at Row and Port-Glasgow, on the Firth of Clyde, engendered by extravagant notions about the assurance of faith and universal redemption, under which several weak minds became so heated, that they began to prophesy and attempt to work miracles. But the most remarkable part of the delusion consisted in wild pythoness contortions into which the favoured of the sect were thrown, under which they harangued, raved, and chanted in strange unintelligible utterances, that were asserted to be divine inspiration, speaking miraculously in languages which neither speaker nor hearer understood. It was a craziness as contemptible as that of the Buchanites in the preceding century; and, like the system of Elspeth Buchan, it was unsuited for a permanent hold upon the Scottish intellect; so that, while its action was chiefly confined to hysterical old women and nympholeptic girls, it fell into universal contempt, and passed away as rapidly as it had risen. But just when this moon-governed tide was at the height, one of its female apostles went to London, and connected herself with Mr. Irving's congregation, many of whom were fully ripened for such extravagances. They were wont to assemble for prayer-meetings and religious exercises at the early hour of six in the morning, and there the infection spread with electric rapidity; while prophesying, denouncing, and speaking
