Chapter VI: Part 6

_But you seem to desire to have it believed, that an extraordinary blessing attended your prayers. Whereas if the circumstances could be particularly inquired into, most probably it would appear, that either the fury of the distemper was abated, or the persons you visited were seized with it in a more favourable degree, or were by reason of a good constitution, more capable of going through it. Neither do I believe, that they would have failed of an equal blessing and success, had they had the assistance and prayers of their own parish ministers._

There, Sir; now I have done as you require: I have quoted your whole remark. But does all this prove, that I _boast of curing bodily distempers by prayer, without the use of any other means_? If you say, although it does not prove this, it proves that _you seem to desire to have it believed, that an extraordinary blessing attended your prayers_: and this is another sort of enthusiasm:――――’tis very well: so it does not prove the conclusion you designed; but it proves another, which is as good!

11. The two last instances of my enthusiasm which you bring (_Remarks_, 72, 73.) I had summed up in two lines thus: “At two several times, being ill and in violent pain, I prayed to God, and found immediate ease.” (_Answer_, page 45.) But since you say, I _must not hope to escape so; these instances must once more be laid before me particularly_, page 140. I must yield to necessity, and set them down from the beginning to the end.

“_Saturday, March 21._ I explained in the evening the 33d chapter of _Ezekiel_: in applying which, I was seized with such a pain in my side, I could not speak. I knew my remedy, and immediately kneeled down. In a moment the pain was gone.” _Journal 4._ page 77.

“_Friday, May 8._ I found myself much out of order, however I made shift to preach in the evening. But on _Saturday_ my bodily strength failed, so that for several hours I could scarce lift up my head. _Sunday 10._ I was obliged to lie down most part of the day, being easy only in that posture.――――In the evening――――beside the pain in my back and head, and the fever which still continued upon me, just as I began to pray, I was seized with such a cough, that I could hardly speak. At the same time came strongly into my mind, _These signs shall follow them that believe_.――――I called on _Jesus_ aloud, To _increase my faith_, and to _confirm the word of his grace_. While I was speaking, my pain vanished away, the fever left me, my bodily strength returned, and for many weeks I felt neither weakness nor pain. Unto thee, O Lord, do I give thanks.” _Journal 4._ page 83.

When you first cited these as proofs of enthusiasm, I answered, “I will put your argument into form.

“He that believes those are miraculous cures which are not so, is a rank enthusiast: but

“You believe those are miraculous cures which are not so, therefore, you are a rank enthusiast.”

――――“What do you mean by miraculous? If you term every thing so, which is _not strictly accountable for by the ordinary course of natural causes_, then I deny the latter part of the minor proposition. And unless you can make this good, unless you can prove, the effects in question, are _strictly accountable for by the ordinary course of natural causes_, your argument is nothing worth.”

You reply, _Your answer to the objection is very evasive, though you pretend to put my argument in form. You mistake the major proposition which should have been_:

_He that represents those cures as the immediate effects of his own prayers, and as miraculous, which are not so, is a rank enthusiast, if sincere:_

_But, This you have done: Ergo_, &c.

To this clumsy syllogism I rejoin, 1. That the words, “if sincere,” are utterly impertinent: for if _insincerity_ be supposed, _enthusiasm_ will be out of the question. 2. That those words, “as the effects of his own prayers,” may likewise be pared off; for they are unnecessary and cumbersome, the argument being compleat without them. 3. That with or without them, the proposition is false; unless so far as it co-incides with that you reject. For it is _the believing_ those to be miracles which are not, that constitutes an _enthusiast_: not the _representing_ them one way or the other; unless so far as it implies such a _belief_.

12. Upon my answer to the syllogism first proposed, you observe, _Thus_ (by denying the latter part of the minor) _you clear yourself from the charge of enthusiasm, by acknowledging the cures to be supernatural and miraculous――――Why then would you not speak out, and directly say, that you can work real and undoubted miracles? This would put the controversy between you and your opposers on a short foot, and be an effectual proof of ♦the truth of your pretences_, page 142.

♦ duplicate word “the” removed

* * * * *

V. 1. I have in some measure explained myself on the head of miracles, in the third part of the _Farther Appeal_. But ♦since you repeat the demand (tho’ without taking any notice of the arguments there advanced) I will endeavour once more to give you a distinct, full and determinate answer.

♦ “hence” replaced with “since” per Errata

And first, I acknowledge, that I have seen with my eyes, and heard with my ears, several things, which, to the best of my judgment, cannot be accounted for by the ordinary course of natural causes, and which, I therefore believe ought to be _ascribed to the extraordinary interposition of God_. If any man chuse to stile these _miracles_, I reclaim not. I have diligently inquired into the facts. I have weighed the preceding and following circumstances. I have strove to account for them in a _natural_ way. I could not, without doing violence to my reason. Not to go far back, I am clearly persuaded, that the hidden deliverance of _John Haydon_, was one instance of this kind, and my own recovery, on _May_ the tenth, another. I cannot account for either of these in a _natural_ way. Therefore I believe they were both _supernatural_.

* I must, secondly, observe, That the truth of these facts is supported by the same kind of proof, as that of all other facts is wont to be, namely, the testimony of competent witnesses: and that the testimony here is in as high a degree as any reasonable man can desire. Those witnesses were many in number: they could not be deceived themselves; for the facts in question they saw with their own eyes, and heard with their own ears. Nor is it credible, that so many of them would combine together, with a view of deceiving others; the greater part being men that feared God; as appeared by the general tenor of their lives. Thus, in the case of _John Haydon_, this thing was not contrived and executed in a corner, and in the presence of his own family only, or three or four persons prepared for the purpose. No; it was in an open street of the city of _Bristol_, at one or two in the afternoon. And the doors being all open from the beginning, not only many of the neighbours from every side, but several others, (indeed whosoever desired it) went in, till the house could contain no more. Nor yet does the account of my own illness and recovery _depend_, as you suppose, _on my bare word_. There were many witnesses both of my disorder on _Friday_ and _Saturday_, and of my lying down most part of _Sunday_ (a thing which they were well satisfied could not be the effect of a slight indisposition.) And all who saw me that evening, plainly discerned (what I could not wholly conceal) that I was in pain: about two hundred of whom were present when I was seized with that cough, which cut me short, so that I could speak no more; till I cried out aloud, “Lord, increase my faith: Lord, confirm the word of thy grace.” The same persons saw and heard, that at that instant I changed my posture, and broke out into thanksgiving: that quickly after I stood upright (which I could not before) and shewed no more sign either of sickness or pain.

* Yet I must desire you well to observe, thirdly, That my will, or choice, or desire, had no place either in this, or any case of this kind, that has ever fallen under my notice. Five minutes before I had no thought of this. I expected nothing less. I was willing to wait for a gradual recovery, in the ordinary use of outward means. I did not look for any other cure, till the moment before I found it. And it is my belief, that the case was always the same, with regard to the most _real and undoubted miracles_. I believe God never interposed his miraculous power, but according to his own sovereign will: not according to the will of man; neither of him by whom he wrought, nor of any other man whatsoever. The wisdom as well as the power are his: nor can I find, that ever, from the beginning of the world, he lodged this power in any mere man, to be used whenever that man saw good. Suppose therefore, there was a man now on earth, who did work _real and undoubted miracles_; I would ask, by whose power doth he work these? And at whose pleasure? His own, or God’s? Not his own; but God’s. But if so, then your demand is not made on man, but on God. I cannot say it is modest, thus to challenge God; or well suiting the relation of a creature to his Creator.

2. However, I cannot but think, there have been already so many plain interpositions of divine power, as will shortly leave you without excuse, if you either deny or despise them. We desire no favour, but the justice that diligent enquiry may be made concerning them. We are ready to name the persons on whom that power was shewn, which belongeth to none but God; (not one or two, or ten or twelve only) to point out their places of abode: and we engage they shall answer every pertinent question, fairly and directly; and, if required, shall give all those answers upon oath, before any who are impowered so to receive them. It is our particular request, that the circumstances which went before, which accompanied, and which followed after, the facts under consideration, may be thoroughly examined, and punctually noted down. Let but this be done (and is it not highly needful it should? at least, by those who would form an exact judgment) and we have no fear, that any reasonable man should scruple to say, _This hath God wrought_!

As there have been already so many instances of this kind, far beyond what we had dared to ask or think, I cannot take upon me to say, whether or no it will please God to add to their number. I have not herein _known the mind of the Lord_, neither am I _his counsellor_. He may, or he may not; I cannot affirm or deny. I have no light, and I have no desire either way. _It is the Lord, let him do what seemeth him good._ I desire only to be as clay in his hand.

* 3. But what if there were now to be wrought ever so many _real and undoubted miracles_? (I suppose you mean by _undoubted_, such as being sufficiently attested, ought not to be doubted of.) Why, this, you say, _would put the controversy on a short foot, and be an effectual proof of the truth of your pretences_. By no means. As common as this assertion is, there is none upon earth more false. Suppose a teacher were now, on this very day, to work _real_ and _undoubted miracles_: this would extremely little _shorten the controversy_ between him and the greater part of his opposers. For all this would not force them to believe; but many would still stand just where they did before: seeing men may _harden their hearts_ against miracles, as well as against arguments.

So men have done, from the beginning of the world: even against such signal, glorious miracles, against such interpositions of the power of God, as may not be again till the consummation of all things. Permit me to remind you only of a few instances; and to observe, that the argument holds _a fortiori_: for who will ever be impowered of God again, to work _such_ miracles as these were? Did _Pharaoh_ look on all that _Moses_ and _Aaron_ wrought, as an _effectual proof of the truth of their pretences_? Even when _the Lord made the sea to be dry-land, and the waters were divided_: when _the children of Israel went into the midst of the sea, and the waters were a wall, on the right and on the left_? Exodus xiv. 21, 22. Nay;

The wounded dragon rag’d in vain;
And fierce the utmost plague to brave,
Madly he dar’d the parted main,
And sunk beneath th’ o’erwhelming wave.

Was all this _an effectual proof of the truth of their pretences_, to the _Israelites_ themselves? It was not. _They were_ still _disobedient, at the sea; even at the red sea_! Was the giving them day by day _bread from heaven, an effectual proof_ to those _two hundred and fifty princes of the assembly, famous in the congregation, men of renown_, who said, with _Dathan_ and _Abiram, Wilt thou put out the eyes of these men? We will not come up._ Numbers xvi. 14. Nay, _when the ground clave asunder that was under them, and the earth opened her mouth and swallowed them up_: (verse 32.) Neither was this an _effectual proof_ to those who saw it with their eyes, and heard the cry of those that went down into the pit: but the very next day they _murmured against_ Moses _and against_ Aaron, _saying, Ye have killed the people of the Lord_! (verse 41.)

Was not the case generally the same with regard to the prophets that followed? Several of whom _stopped the mouths of lions, quenched the violence of fire_, did many mighty works; yet their own people received them not. Yet _they were stoned, they were sawn asunder, they_ were _slain with the sword_; they were _destitute_, _afflicted_, _tormented_! Utterly contrary to the commonly-received supposition, that the working _real undoubted miracles_, must bring all controversy to an end, and convince every gainsayer.

Let us come nearer yet. How stood the case between our Lord himself and his opposers? Did he not work _real and undoubted miracles_? And what was the effect? Still when _he came to his own, his own received him not_. Still _he was despised and rejected of men_. Still it was a challenge not to be answered, _Have any of the rulers, or of the pharisees believed on him_?――――After this, how can you imagine, that whoever works miracles, must convince _all men of the truth of his pretences_?

* I would just remind you of only one instance more. _There sat a certain man at Lystra, impotent in his feet, being a cripple from his mother’s womb who never had walked. The same heard Paul speak: who stedfastly beholding him, and perceiving that he had faith to be healed, said with a loud voice, Stand upright on thy feet. And he leaped and walked._――――Here was so _undoubted a miracle_, that the people _lifted up their voices, saying――――The Gods are come down in the likeness of men_. But how long were even these convinced _of the truth of his pretences_? Only till _there came thither certain Jews from Antioch and Iconium_; and then they _stoned him_ (as they supposed) to death! _Acts_ xiv. 1, &c. So certain it is, that no miracles whatever, which were ever yet wrought in the world, were _effectual_ to _prove_ the most glaring truth, to those that hardened their hearts against it.

* 4. And it will equally hold in every age and nation. _If they hear not Moses and the prophets, neither will they be convinced_ (of what they desire not to believe) _tho’ one rose from the dead_. Without a miracle, without one rising from the dead, ἐαν τις θέλει ποιεῖν· _if any man be willing to do his will, he shall know of the doctrine whether it be of God_. But if he is not willing to do his will, he will never want an excuse, a plausible reason for rejecting it. Yea, tho’ ever so many miracles were wrought to confirm it. For let ever so much _light come into the world_, it will have no effect (such is the wise and just will of God) on those who _love darkness rather than light_? It will not convince those who do not simply desire to do the will of their Father which is in heaven: those who mind earthly things; who (if they do not continue in any gross outward sin, yet) love pleasure or ease; yet seek profit or power, preferment, or reputation. Nothing will ever be an effectual proof to these of the holy and acceptable will of God, unless first their proud hearts be humbled, their stubborn wills bowed down, and their desires brought, at least in some degree, into obedience to the law of Christ.

Hence altho’ it should please God to work a-new, all the wonders that ever were wrought on the earth, still these men, however _wise and prudent_ they may be in things relating to the present world, would fight against God and all his messengers, and that in spite of all these miracles. Mean while God will reveal his truth _unto babes_, unto those who are meek and lowly, whose desires are in heaven, who want to _know nothing save Jesus Christ and him crucified_.――――These need no outward miracle, to shew them his will: they have a plain rule, the written word. And _the anointing which they have received of him, abideth in them, and teacheth them of all things_. (1 John ii. 27.) Thro’ this they are enabled to bring all doctrines _to the law and to the testimony_. And whatsoever is agreeable to this they receive, without waiting to see it attested by miracles. As on the other hand, whatever is contrary to this they reject: nor can any miracles move them to receive it.

* 5. Yet I do not know, that God hath any way precluded himself from thus exerting his sovereign power, from working miracles in any kind or degree, in any age to the end of the world. I do not recollect any scripture, wherein we are taught, that miracles were to be confined within the limits either of the _apostolic_ or the _cyprianic_ age; or of any period of time, longer or shorter, even till the restitution of all things. I have not observed, either in the Old Testament or the New, any intimation at all of this kind. St. _Paul_ says indeed once, concerning two of the miraculous gifts of the Spirit (so, I think, that text is usually understood) _whether there be prophecies, they shall fail, whether there be tongues, they shall cease_. But he does not say, either that these or any other miracles shall cease, till faith and hope shall cease also: till they all be swallowed up in the vision of God, and love be all in all.

I presume you will allow, there is one kind of miracles (loosely speaking) which are not ceased; namely, τέρατα ψεύδους, lying wonders, diabolical miracles; or works beyond the virtue of natural causes, wrought by the power of evil spirits. Nor can you easily conceive that these will cease, as long as the father of lies is the prince of this world. And why should you think, that the God of truth is less active than him, or that he will not have his miracles also? Only, not as man wills, neither when he wills; but according to his own excellent wisdom and greatness.

6. But even if it were supposed, that God does now work beyond the operation of merely natural causes, yet what impression would this make upon _you_, in the disposition your mind is now in? Suppose the trial were repeated, were made again to-morrow. One informs you the next day, “While a clergyman was preaching yesterday, where I was, a man came who had been long ill of an incurable distemper. Prayer was made for him, and he was restored to perfect health.”

Suppose now, that this were real fact, perhaps you would scarce have patience to hear the account of it: but would cut it short, in the midst, with, “Do you tell this as something _supernatural_? Then miracles are not ceased!” But if you should venture to ask, where was this? And who was the person that prayed? And it was answered, “At the Foundery near _Moorfields_; the person who prayed was Mr. _Wesley_:” What a damp comes at once! What a weight falls on your mind, at the very first setting out? ’Tis well if you have any heart or desire to move one step further. Or if you should, what a strong additional propensity do you now feel to deny the fact? And is there not a ready excuse for so doing? “O! they who tell the story, are doubtless _his own people_: most of whom, we may be sure, will _say_ any thing for him, and the rest will _believe_ any thing.”――――But if you at length allowed the fact, might you not find means to account for it by _natural_ causes? _Great crouds, violent heats, with obstructions and irregularities of the blood and spirits_, will do wonders.――――If you ♦could not but allow, it was more than _natural_, might not some plausible reason be found for ranking it among the _lying wonders_, for ascribing it to the devil rather than God? And if, after all, you was convinced it was the finger of God, must you not still bring every doctrine advanced, to the law and to the testimony, the only sure and infallible test of all?――――What then is the use of this continual demand, “Shew us a sign, and we will believe?” What will you believe? I hope no more than is written in the book of God. And thus far you might venture to believe, even without a miracle.

♦ “could” replaced with “could not” per Errata

7. Let us consider this point yet a little farther. “What is it you would have us prove by miracles? The doctrines we preach?” We prove these by scripture and reason; and, if need be, by antiquity. What else is it then we are to prove by miracles? At length we have a distinct reply――――_Wise and sober men will not otherwise be convinced_ (i. e. unless you prove this by miracles) _that God is, by the means of such teachers, and such doctrines, working a great and extraordinary work in the earth_. Preface, page 6.

So then the determinate point which you, in their name, call upon us to prove by miracles, is this, _That God is, by these teachers, working a great and extraordinary work in the earth_.

What I mean by a great and extraordinary work, is, the bringing multitudes of gross notorious sinners, in a short space, to the fear, and love, and service of God, to an entire change of heart and life.

Now then, let us take a nearer view of the proposition, and see which part of it we are to prove by miracles.

“Is it, 1. That A. B. was, for many years, without God in the world, a common swearer, a drunkard, a sabbath-breaker?

“Or, 2. That he is not so now.

“Or, 3. That he continued so, till he heard these men preach, and from that time was another man?

“Not so. The proper way to prove this fact, is, by the testimony of competent witnesses. And these witnesses are ready, whenever required, to give full evidence of them.

“Or would you have us prove by miracles,

“4. That this was not done by our own power or holiness? That God only is able to raise the dead, to quicken those who are dead in trespasses and sins?”

Surely no. Whosoever believes the scriptures, will want no new proof of this.

Where then is the _wisdom_ of those men, who demand miracles in proof of such a proposition? One branch of which, “That such sinners were reformed by the means of these teachers,” being a plain fact, can only be proved by testimony, as all other facts are: and the other, “That this is a _work of God_, and a _great and more than ordinary_ work,” needs no proof, as carrying its own evidence to every thinking man.

* 8. To sum up this. No truly _wise_ or _sober_ man can possibly desire or expect miracles, to prove, either, 1. That these _doctrines_ are true: this must be decided by scripture and reason; or, 2. That these _facts_ are true: this can only be proved by testimony; or, 3. That to _change_ sinners from darkness to light, is the _work of God_ alone; only using what instruments he pleases: this is glaringly self-evident; or, 4. That such a change wrought in so many notorious sinners, within so short a time, is a _great_ and _extraordinary_ work of God. This also carries its own evidence. What then is it which remains to be proved by miracles? Perhaps you will say, it is this: “That God hath _called_ or _sent_ you to do this.” Nay, this is implied in the third of the foregoing propositions. If God has actually _used_ us therein, if _his work_ hath in fact prospered in our hands, then he hath _called_ or _sent_ us to do this. I intreat reasonable men to weigh this throughly, whether the _fact_ does not plainly prove the _call_: whether he who _enables_ us thus to save souls alive, does not _commission_ us so to do? Whether by _giving_ us the _power_ to pluck these brands out of the burning, he does not _authorize_ us to exert it?

O that it were possible for you to consider calmly, whether the _success_ of the gospel of Jesus Christ, even as it is preached by us, the least of his servants, be not itself a _miracle_, never to be forgotten! One which cannot be denied, as being visible at this day, not in one but a hundred places: one which cannot be accounted for, by the ordinary course of any _natural cause_ whatsoever: one which cannot be ascribed with any colour of reason, to _diabolical_ agency; and lastly, one which will bear the infallible test, the trial of the written word.

* * * * *

VI. 1. But here I am aware of abundance of objections. You object, first, that to speak any thing of myself, of what I have done, or am doing now, is mere _boasting_ and _vanity_. This charge you frequently repeat. So, page 102. _The following page is full of_ boasting――――Page 113. _You_ boast _very much of the numbers you have converted_: and again, _As to myself, I hope I shall never be led to imitate you in_ boasting.――――I think therefore it is needful, once for all, to examine this charge throughly; and to shew distinctly, what that _good_ thing is, which you disguise under this _bad_ name.

From the year 1725 to 1729, I preached much, but saw no fruit of my labour. Indeed it could not be that I should; for I neither laid the foundation of _repentance_, nor of _believing the gospel_: taking it for granted, that all to whom I preached, were _believers_; and that many of them _needed no repentance_. 2. From the year 1729 to 1734, laying a deeper foundation of repentance, I saw a little fruit. But it was only a little; and no wonder. For I did not preach faith in the blood of the covenant. 3. From 1734 to 1738, speaking more of faith in Christ, I saw more fruit of my preaching, and visiting from house to house, than ever I had done before: though I know not, if any of those who were outwardly reformed, were inwardly and throughly converted to God. 4. From 1738 to this time, speaking continually of Jesus Christ, laying him only for the foundation of the whole building, making him all in all, the first and the last: preaching wholly on this plan, _The kingdom of God is at hand; repent ye and believe the gospel_: The _word of God ran_ as fire among the stubble; it _was glorified_ more and more: multitudes crying out, _What must we do to be saved?_ And afterwards witnessing, _By grace we are saved through faith_. * 5. I considered deeply with myself, what I ought to do? Whether to declare the things I had seen or not? I consulted the most serious friends I had. They all agreed, I ought to declare them: that the work itself was of such a kind, as ought in no wise to be concealed; and indeed, that the unusual circumstances now attending it, made it impossible that it should. 6. This very difficulty occurred, “Will not my speaking of this be _boasting_? At least, will it not be counted so?” They replied, “if you speak of it as _your own_ work, it will be _vanity_ and _boasting_ all over: but if you ascribe it wholly to God, if you give him all the praise, it will not. And if, after this, some will account it so still, you must be content, and bear the burden.” 7. I yielded, and transcribed my papers for the press; only labouring, as far as possible, to _render unto God the things which are God’s_, to give him the praise of his own work.

* 2. But this very thing you improve into a fresh objection. If I ascribe any thing to God, it is _enthusiasm_. If I do not (or if I do) it is _vanity and boasting_, supposing me to mention it at all. What then can I do to escape your censure? “Why, be silent, say nothing at all.” I cannot. I dare not. Were I thus to _please men_, I could _not be the servant of Christ_.

* You do not appear to have the least idea or conception of what is in the heart of one, whom it pleases him that worketh all in all, to employ in a work of this kind. He is in no wise forward to be at all employed therein; he starts back, again and again: not only, because he readily foresees, what shame, care, sorrow, reproach, what loss of friends and of all that the world accounts dear, will inevitably follow: but much more, because he (in some measure) knows himself. This chiefly it is which constrains him to cry out, (and that many times, in the bitterness of his soul, when no human eye seeth him,) “O Lord! Send by whom thou wilt send! Only, send not me!――――What am I? A worm! A dead dog! A man unclean in heart and lips!”――――And when he dares no longer gainsay or resist, when he is at last _thrust out into the harvest_, he looketh on the right hand, and on the left, he takes every step with fear and trembling, and with the deepest sense (such as words cannot express) of, _who is sufficient for these things_? Every gift which he has received of God, for the furtherance of his word, whether of nature or grace, heightens this fear, and increases his jealousy over himself: knowing that so much the stricter must the enquiry be, when he gives an account of his stewardship. He is most of all jealous over himself, when the work of the Lord prospers in his hand. He is then amazed and confounded before God. Shame covers his face. Yet when he sees, that he ought _to praise the Lord for his goodness, and to declare the wonders which he doth for the children of men_, he is in a strait between two: he knows not which way to turn: he cannot speak: he dares not be silent. It may be, for a time he _keeps his mouth with a bridle; he holds his peace even from good. But his heart is hot within him_, and constrains him, at length, to declare what God hath wrought. And this he then doth in all simplicity, with _great plainness of speech_, desiring only to commend himself to him, who _searcheth the heart and trieth the reins_: and, (whether his words are the _savour of life_ or _of death_ to others) to have that witness in himself, _as of sincerity, as of God, in the sight of God, speak we in Christ_.――――If any man counts this _boasting_, he cannot help it. It is enough, that a higher judge standeth at the door.

3. But you may say, “Why do you talk of the _success_ of the gospel in _England_, which was a Christian country before you was born?” Was it indeed? Is it so at this day? I would explain myself a little on this head also.

And 1. None can deny, that the people of _England_, in general are _called_ Christians. They are _called_ so, a few only accepted, by others, as well as by themselves. But I presume no man will say, that the _name_ makes the _thing_; that men _are_ Christians, barely because they are _called_ so. It must be 2. allowed, that the people of _England_, generally speaking, have been _christened_ or baptized. But neither can we infer, these were once _baptized_; therefore they are _Christians_ now. It is 3. allowed, that many of those who were once _baptized_, and are _called Christians_ to this day, _hear_ the word of God, attend _public prayers_, and partake of the _Lord’s supper_. But neither does this prove, that they _are Christians_. For notwithstanding this, some of them live in open sin: and others (though not conscious to themselves of _hypocrisy_, yet) are utter strangers to the _religion of the heart_: are full of pride, vanity, covetousness, ambition; of hatred, anger, malice or envy; and consequently, are no more _scriptural Christians_, than the open drunkard or common swearer.

Now these being removed, where are the _Christians_, from whom we may properly term _England_ a _Christian country_? The men who have the mind which was in Christ, and who walk as he also walked? Whose inmost soul is renewed after the image of God; and who are outwardly holy, as he who hath called them is holy? There are doubtless a few such to be found. To deny this, would be _want of candor_. But how few? How thinly scattered up and down? And as for a Christian, visible church, or a body of Christians, visibly united together, where is this to be seen?

Ye different sects, who all declare,
Lo! here is Christ, or Christ is there;
Your stronger proofs _divinely_ give,
And _shew_ me, where _the Christians_ live!

* And what use is it of, what good end does it serve, to term _England_ a _Christian country_? (although ’tis true, most of the natives are _called_ Christians, have been _baptized_, frequent the _ordinances_: and although a real Christian is here and there to be found, _as a light shining in a dark place_:) Does it do any honour to our great Master, among those who are not _called_ by his name? Does it recommend Christianity to the _Jews_, the _Mahometans_, or the avowed _Heathens_? Surely no one can conceive it does. It only makes Christianity stink in their nostrils. Does it answer any _good end_ with regard to those on whom this worthy name is called? I fear not; but rather an exceeding bad one. For does it not keep multitudes easy in their _Heathen practice_? Does it not make or keep still greater numbers, satisfied with their _Heathen tempers_? Does it not directly tend to make both the one and the other imagine, that they _are_ what indeed they _are not_? That they _are Christians_, while they are utterly without Christ and without God in the world?――――To close this point: if men are not _Christians_, till they are renewed after the image of Christ, and if the _people of England_ in general are not thus renewed, why do we term them so? _The God of this world hath_ long _blinded their hearts_. Let us do nothing to increase that blindness: but rather labour to recover them from that _strong delusion_, that they may no longer _believe a lie_.

4. Let us labour to convince all mankind, that to be a real Christian, is, to love the Lord our God with all our heart, and to serve him with all our strength; to love our neighbour as ourselves, and therefore do unto every man as we would he should do unto us. Nay, you say, _Had you confined yourselves to these great points, there would have been no objection against your doctrine. But the doctrines you have distinguished yourselves by――――are not the love of God and man, but many false and pernicious errors._ (page 104.)

I have again and again, with all the plainness I could, declared, what our constant doctrines are; whereby we are _distinguished_ only from Heathens, or nominal Christians; not from any that worship God in Spirit and in truth. Our main doctrines, which include all the rest, are three, that of repentance, of faith, and of holiness. The first of these we account, as it were, the porch of religion; the next, the door; the third religion itself.

That repentance, or conviction of sin, which is always previous to faith (either in a higher or lower degree, as it pleases God) we describe in words to this effect:

“When men _feel_ in themselves the heavy burthen of sin, see damnation to be the reward of it, behold with the eye of their mind, the horror of hell: they tremble, they quake, and are inwardly touched with sorrowfulness of heart, and cannot but accuse themselves, and open their grief unto Almighty God, and call unto him for mercy. This being done seriously, their mind is so occupied, partly with sorrow and heaviness, partly with an earnest desire to be delivered from this danger of hell and damnation, that all desire of meat and drink is laid apart, and loathing of all worldly things and pleasure cometh in place. So that nothing then liketh them more, than to weep, to lament, to mourn, and both with words and behaviour of body, to shew themselves weary of life.”

Now permit me to ask, what if before you had observed, that these were the very words of our own church, one of _your_ acquaintance or parishioners had come and told you, that ever since he heard a sermon at the _Foundery_, he _saw damnation before him, and beheld with the eye of his mind the horror of hell_? What, if he had _trembled and quaked_, and been so taken up, _partly with sorrow and heaviness, partly with an earnest desire to be delivered from the danger of hell and damnation_, as to _weep, to lament, to mourn, and both with words and behaviour, to shew himself weary of life_? Would you have scrupled to say, Here is another _deplorable instance_ of the _Methodists driving men to distraction_! See, _into what excessive terrors, frights, doubts and perplexities, they throw weak and well-meaning men! Quite over-setting their understandings and judgments, and making them liable to all these miseries._

I dare not refrain from adding one plain question, which I beseech you to answer, not to me, but to God. Have you ever experienced this _repentance_ yourself? Did you ever _feel in yourself that heavy burthen of sin_? Of sin in general; more especially, inward sin? Of pride, anger, lust, vanity? Of (what is all sin in one) that carnal mind, which is enmity, essential enmity against God? Do you know by experience what it is, _To behold with the eye of the mind, the horror of hell_? Was _your mind_ ever so _taken up, partly with sorrow and heaviness, partly with an earnest desire to be delivered from this danger of hell and damnation, that even all desire of meat and drink_ was taken away, and you _loathed all worldly things and pleasure_? ――――Surely if you had known what it is, to have the _arrows of the Almighty_ thus _sticking fast in you_, you could not so lightly have condemned those who now cry out, _The pains of hell come about me: the sorrows of death compass me, and the overflowings of ungodliness make me afraid_.

5. Concerning the gate of religion (if I may be allowed so to speak) the true, Christian, saving faith, we believe it implies abundantly more than an assent to the truth of the bible. “Even the devils believe, that Christ was born of a virgin; that he wrought all kind of miracles; that for our sakes he suffered a most painful death to redeem us from death everlasting. These articles of our faith the very devils believe, and so they believe all that is written in the Old and New Testament. And yet for all this faith, they be but devils. They remain still in their damnable estate, lacking the very true Christian faith.

“The right and true Christian faith is. Not only to believe that the holy scriptures and the articles of our faith are true, but also to have a sure trust and confidence to be saved from everlasting damnation through Christ.” Perhaps it may be expressed more clearly thus, “A sure trust and confidence which a man hath in God, that by the merits of Christ his sins are forgiven, and he reconciled to the favour of God.”

For giving this account of Christian faith (as well as the preceding account of repentance, both which I have here also purposely described, in the very terms of the homilies) I have been again and again, for near these eight years past, accused of _enthusiasm_; sometimes by those who spoke to my face, either in conversation, or from the pulpit: but more frequently by those who chose to speak in my absence; and not seldom from the press. I wait for those who judge this to be enthusiasm, to bring forth their strong reasons. Till then, I must continue to account all these, the words of truth and soberness.

6. Religion itself (I chuse to use the very words, wherein I described it long ago) we define, “The loving God with all our heart, and our neighbour as ourselves, and in that love abstaining from all evil, and doing all possible good to all men.” The same meaning we have sometimes expressed a little more at large, thus: “Religion we conceive to be no other than love; the love of God and of all mankind: the loving God with all our heart, and soul, and strength, as having first loved us, as the fountain of all the good we have received, and of all we ever hope to enjoy: and the loving every soul which God hath made, every man on earth as our own soul.

“This love we believe to be the medicine of life, the never-failing remedy for all the evils of a disordered world, for all the miseries and vices of men. Wherever this is, there are virtue and happiness, going hand in hand. There is humbleness of mind, gentleness, long-suffering, the whole image of God, and at the same time, a peace that passeth all understanding, and joy unspeakable, and full of glory.

“This religion we long to see established in the world, a religion of love, and joy, and peace; having its seat in the heart, in the inmost soul, but ever shewing itself by its fruits: continually springing forth, not only in all innocence (for love worketh no ill to his neighbour) but likewise in every kind of beneficence, spreading virtue and happiness all around it.”

If this can be proved by scripture or reason, to be enthusiastic or erroneous doctrine, we will then plead guilty to the indictment, of _teaching error and enthusiasm_. But if this be the genuine religion of Christ, then will all who advance this charge against us, be found false witnesses before God, in the day when he shall judge the earth.

7. However, with regard to the fruits of our teaching, you say, _It is to be feared, the numbers of serious men who have been perplext and deluded, are much greater than the numbers of notorious sinners, who have been brought to repentance and good life_, (page 113.) _Indeed, if you could prove,――――that the_ Methodists _were in general, very wicked people before they followed you, and that all you have been teaching them is, the love of God and their neighbour, and a care to keep his commandments, which accordingly they have done since, you would――――stop the mouths of all adversaries at once. But――――we have great reason to believe, that the generality of_ Methodists, _before they became so, were serious, regular, and well-disposed people_, page 103.

If the question were proposed, _Which are greater, the numbers of serious men who have been perplext and deluded, or of notorious sinners who have been brought to repentance and good life_ by these preachers, throughout _England_, within seven years: it might be difficult for you to fix the conclusion. For _England_ is a place of wide dimensions; nor is it easy to make a satisfactory computation, unless you confine yourself within a smaller compass. Suppose then we were to contract the question, in order to make it a little less ♦unwieldy. We will bound our enquiry, for the present, within a square of three or four miles. It may be certainly known by candid men, both what has been, and what is now done within this distance. And from hence they may judge of those fruits elsewhere, which they cannot be so particularly informed of.

♦ “unweildly” replaced with “unwieldy”

* Enquire then, _Which are greater, the numbers of serious men, perplext and deluded by these teachers, or of notorious sinners brought to repentance and good life_, within the forest of _Kingswood_? Many indeed of the inhabitants are nearly as they were; are not much better or worse for their preaching: because the neighbouring clergy and gentry have successfully laboured to deter them from hearing it. But between three and four hundred of those who would not be deterred, are now under the care of those preachers. Now, what number of these were _serious Christians_ before? Were fifty? Were twenty? Were ten? Peradventure, there might five such be found. But ’tis a question, whether there could or no. The remainder were gross, open sinners, common swearers, drunkards, sabbath-breakers, whoremongers, plunderers, robbers, implacable, unmerciful, wolves and bears in the shape of men. Do you desire instances of more _notorious sinners_ than these? I know not if _Turkey_ or _Japan_ can afford them. And what do you include in _repentance and good life_? Give the strictest definition thereof that you are able: and I will undertake, these once notorious sinners, shall be weighed in that balance, and not found wanting.

8. Not that all the _Methodists_ (so called) _were very wicked people before they followed us_. There are those among them, and not a few, who are able to stop the boasting of those that despise them, and to say, _Wherein soever any of you is bold, I am bold also_: only they _count all these things but loss, for the excellency of the knowledge of Christ Jesus_. But these we found, as it were, when we sought them not. We went forth to _seek that which was lost_: (more eminently lost) _to call_ the most flagrant, hardened, desperate _sinners to repentance_. To this end we preached in _the Horsefair_ at _Bristol_, in _Kingswood_, in _Newcastle_: among the _colliers_ in _Staffordshire_, and the _tinners_ in _Cornwall_: in _Southwark_, _Wapping_, _Moorfields_, _Drury-Lane_, at _London_. Did any man ever pick out such places as these, in order to find _serious, regular, well-disposed people_? How many such might then be in any of them I know not. But this I know, that four in five of those who are now with us, were not of that number, but were wallowing in their blood, till God by us said unto them, _live_.

Sir, I willingly put the whole cause on this issue: what are the _general consequences_ of this preaching? Are there more _tares_ or _wheat_? More _good men destroyed_ (that is the proper question) or _wicked men saved_? The last place where we began constant preaching, is a part of _Wiltshire_ and _Somersetshire_, near _Bath_. Now let any man enquire at _Rhode_, _Bradford_, _Rexal_, or among the colliers at _Coleford_, 1. What kind of people were those, _before they followed these men_? 2. What are the _main doctrines_ they have been teaching for this twelvemonth? 3. _What effect_ have these doctrines upon their followers? What manner of lives do they lead now? And if you do not find, 1. That three in four of these were two years ago notoriously wicked men. 2. That the main doctrines they have heard since were, “Love God and your neighbour, and carefully keep his commandments.” And 3. That they have since exercised themselves herein, and continue so to do: I say, if you or any reasonable man, who will be at the pains to enquire, does not find this to be an unquestionable fact: I will openly acknowledge myself an enthusiast, or whatsoever else you shall please to stile me.

Only one caution I would give to such an enquirer, let him not ask the _colliers_ of _Coleford_, _Were_ not _the generality_ of you, _before you followed these men, serious, regular, well-disposed people_? Were you not _offended at the prophaneness and debauchery of the age_? And _was it not this disposition, which at first made you liable to receive these impressions_? (page 103.) Because if he talk thus to some of those who do not yet _follow these men_, perhaps he will not live to bring back their answer.

* But will this, or a thousand such instances as this, _stop the mouths of all adversaries at once_? O Sir, would one expect such a thought as this, in one that had read the bible? What if you could convert as many sinners as St. _Paul_ himself? Would that _stop the mouths of all your adversaries_? Yea, if you could convert three thousand at one sermon, still you would be so far from _stopping all their mouths at once_, that the greater part of them would _gnash upon_ you _with their teeth_, and cry, “Away with such a fellow from the earth.”

I never therefore expect to _persuade the world_, the majority of mankind, that I _have been_ for some years _advancing nothing_ but what has a clear, immediate connexion with _the true knowledge and love of God_: that God hath been pleased to use me, a weak, vile worm, in _reforming_ many of my fellow sinners, and making them, at this day, living witnesses of _inward_ and _pure religion_: and that many of these, _from living in all sin, are quite changed, are become_ so far _holy, that_ though they are not _free from all sin_, yet no sin hath dominion over them. And yet I do firmly believe, _it is nothing but downright prejudice, to deny or oppose any of these particulars_. Preface, page v.

* _Allow Mr._ Wesley, _you say, but these few points, and he will defend his conduct――――beyond exception_――――That is most true. If I _have_ indeed _been advancing nothing but the true knowledge and love of God_: if God has made me an _instrument_ in _reforming_ many sinners, and bringing them to _inward and pure religion_: and if many of these continue _holy_ to this day, and _free from all_ wilful sin, then may I, even I, use those awful words, _He that despiseth me, despiseth him that sent me_. But I never expect the world to allow me one of these points. However, I must go on, as God shall enable me. I must lay out whatsoever he intrusts me with, (whether others will believe I do it or no) in advancing the true Christian knowledge of God, and the love and fear of God among men: in reforming (if so be it please him to use me still) those who are yet without God in the world; and in propagating inward and pure religion, righteousness, peace and joy in the Holy Ghost.

10. But you believe, “I only corrupt those who were good Christians before, teaching them to revile and censure their neighbours, and to abuse the clergy, notwithstanding all their meekness and gentleness, as I do myself.” _I must declare_ (say you) _we have, in general, answered your pretence, with all meekness and temper――――the railing and reviling has been chiefly on the side of the_ Methodists, page 16.