V.

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, etc.’”

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 complete without them.

(3.) That, with or without them, the proposition is false; unless so far as it coincides 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 pretenses.” (Second Letter p. 142.)

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, (though without taking any notice of the arguments there advanced,) I will endeavor once more to give you a distinct, full, and determinate answer. And,

(1.) 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 choose to style 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 sudden deliverance of John Haydon was one instance of this kind; and my own recovery, on May 10th, another. I cannot account for either of these in a natural way. Therefore I believe they were both supernatural. I must

(2.) Observe, that the truth of these facts is supported by the same kind of proof, as that of all other facts is want 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 neighbors 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 on 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 showed 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 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 favor, but the justice that diligent inquiry may be made concerning them. We are ready to name the persons on whom that power was shown, 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 empowered 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 bedoubted of.) Why, “This,” you say, “would put the controversy on a short foot, and be an effectual proof of the truth of your pretenses.” 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 pretenses?” even when “the Lord made the sea 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 unto them on the right hand, and on the left?” (Exodus 14:21, 22.) Nay,

The wounded dragon raged in vain;

And, fierce the utmost plague to brave,

Madly he dared the parted main,

And sunk beneath the o’erwhelming wave.

Was all this “an effectual proof of the truth of their pretenses,” 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 14:14;) 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 “effectaal 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 pretenses?”

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 steadfastly 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 pretenses? Only till “there came thither certain Jews from Antioch and Iconium;” and then they stoned him (as they supposed) to death! (Acts 14:8, etc.) 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, “though one rose from the dead.” Without a miracle, without one rising from the dead, ean tiv qelh to qelhma autou poiein, “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, though 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, although it should please God to work anew 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. Meanwhile, 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 show 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 2:27.) Through 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 anyway precluded himself frorn 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, terata yeudouv, “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 tomorrow. 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 Foundry 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! It is 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 anything for him, and the rest will believe anything.” But if you at length allowed the fact, might you not find means to account for it by natural causes? “Great crowds, 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, “Show 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.

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, that we are to prove by miracles? At length we have a distinct reply: “Wise and sober men will not otherwise be convinced,” (that is, 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, p. 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 these facts 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,