Ii.

which is first pure, then peaceable, gentle, easy to be entreated, full of mercy and good fruits, without partiality, and without hypocrisy.” I have spoke abundantly more concerning myself than I intended or expected. Yet I must beg leave to add a few words more. How far I am from being an enemy to prudence, I hope appears already. It remains to inquire, whether I am an enemy to reason or natural religion. “As to the first, he frankly tells us, the father of lies was the father of reasonings also. For he says, ‘I observed more and more the advantage Satan had gained over us. Many were thrown into idle reasonings.’” (Page 289.) Yes, and they were hurt thereby. But reason is good, though idle reasonings are evil. Nor does it follow that I am an enemy to the one, because I condemn the other.

“However, you are an enemy to natural religion. For you say, ‘A Frenchman gave us a full account of the Chicasaws. They do nothing but eat, and drink, and smoke, from morning till night, and almost from night till morning. For they rise at any hour of the night when they awake, and, after eating and drinking as much as they can, go to sleep again. Hence we could not but remark what is the religion of nature, properly so called, or that religion which flows from natural reason, unassisted by Revelation.’” (Page 290.) I believe this dispute may be cut short by only defining the term. What does your Lordship mean by natural religion? a system of principles? But I mean by it, in this place, men’s natural manners. These certainly “Sow from their natural passions and appetites,” with that degree of reason which they have. And this, in other instances, is not contemptible; though it is not sufficient to teach them true religion.

II.

I proceed to consider, in the Second place, what is advanced concerning the operations of the Holy Spirit.

“Our blessed Redeemer promised to send among his followers the Holy Ghost, called ‘the Spirit of Truth’ and ‘the Comforter,’ which should cooperate with man, in establishing his faith, and in perfecting his obedience; or, in other words, should sanctify him to redemption.” (Page 2.)

Accordingly, “the sanctification and redemption of the world, man cannot; frustrate nor render ineffectual. For it is not in his power to make that to be undone, which is once done and perfected.” (Page 337.) I do not comprehend. Is all the world sanctified? Is not to be sanctified the same as to be made holy? Is all the world holy? And can no man frustrate his own sanctification?

“The Holy Ghost establishes our faith, and perfects our obedience, by enlightening the understanding, and rectifying the will.” (Page 3.)

“In the former respect,

1. He gave the gift of tongues at the day of Pentecost. “Indeed, enthusiasts, in their ecstasies, have talked very fluently in languages they had a very imperfect knowledge of in their sober intervals.” I can no more believe this on the credit of Lord Shaftesbury and a Polish exorcist, than I can believe the tale of an hundred people talking without tongues, on the credit of Dr. Middleton.

“The other gifts of the Spirit St. Paul reckons up thus: ‘To one is given the word of wisdom; to another the word of knowledge; to another the gifts of healing; to another working of miracles; to another prophecy; to another the discerning of spirits.’” (Page 23.) But why are the other three left out? — Faith, divers kinds of tongues, and the interpretation of tongues. I believe the “word of wisdom” means, light to explain the manifold wisdom of God in the grand scheme of gospel salvation; the “word of knowledge,” a power of explaining the Old Testament types and prophecies. “Faith” may mean an extraordinary trust in God, under the most difficult and dangerous circumstances; “the gifts of healing,” a miraculous power of curing diseases; “the discerning of spirits,” a supernatural discernment, whether men were upright or not; whether they were qualified for offices in the Church; and whether they who professed to speak by inspiration, really did so or not.

But “the richest of the fruits of the Spirit is the inspiration of scripture.” (Page 30.) Herein the promise, that “the Comforter” should “abide with us for ever,” is eminently fulfilled. For though his ordinary influence occasionally assists the faithful of all ages, yet his constant abode and supreme illumination is in the Scriptures of the New Testament. I mean, “he is there only as the Illuminator of the understanding.” (Page 39.) But does this agree with the following words? — “Nature is not able to keep a mean: But grace is able; for ‘the Spirit helpeth our infirmities.’ We must apply to the Guide of truth, to prevent our being ‘carried about with divers and strange doctrines.’” (Page 340.) Is he not, then, everywhere, to illuminate the understanding, as well as to rectify the will? And indeed, do we not need the one as continually as the other?

“But how did he inspire the Scripture? He so directed the writers, that no considerable error should fall from them.” (Page 45.) Nay, will not the allowing there is any error in Scripture, shake the authority of the whole? Again: What is the difference between the immediate and the virtual influence of the Holy Spirit? I know, Milton speaks of “virtual or immediate touch.” But most incline to think, virtual touch is no touch at all.

“Were the style of the New Testament utterly rude and barbarous, and abounding with every fault that can possibly deform a language; this is so far from proving such language not divinely inspired, that it is one certain mark of this original.” (Page 55.) A vehement paradox this! But it is not proved yet, and probably never will.

“The labors of those who have attempted to defend the purity of Scripture Greek have been very idly employed.” (Page 66.) Others think they have been very wisely employed, and that they have abundantly proved their point.

Having now “considered the operations of the Holy Spirit, as the Guide of truth, who clears and enlightens the under standing, I proceed to consider him as the Comforter, who purifies and supports the will.” (Page 89.) “Sacred antiquity is full in its accounts of the sudden and entire change made by the Holy Spirit in the dispositions and manners of those whom it had enlightened; instantaneously effacing their evil habits, and familiarizing them to the performance of every good action.” (Page 90.)

“No natural cause could effect this. Neither fanaticism nor superstition, nor both of them, will account for so sudden and lasting a conversion.” (Ibid.)

“Superstition never effects any considerable change in the manners. Its utmost force is just enough to make us exact in the ceremonious offices of religion, or to cause some acts of penitence, as death approaches.” (Page 91.)

“Fanaticism, indeed, acts with greater violence, and, by influencing the will, frequently forces the manners from their bent, and sometimes effaces the strongest impressions of custom and nature. But this fervor, though violent, is rarely lasting; never so long as to establish the new system into an habit. So that when its rage subsides, as it very soon does, (but where it drives into downright madness,) the bias on the will keeps abating, till all the former habitudes recover their relaxed tone.” (Page 92.)

Never were reflections more just than these. And whoever applies them to the matters of fact, which daily occur all over England, and particularly in London, will easily discern, that the changes now wrought cannot be accounted for by natural causes:Not by superstition; for the manners are changed; the whole life and conversation: Not by fanaticism; for these changes are so lasting, “as to establish the new system into a habit:” Not by mere reason; for they are sudden; therefore they can only be wrought by the Holy Spirit.

As to Savanarola’s being a fanatic, or assuming the person of a Prophet, I cannot take a Popish historian’s word. And what a man says on the rack proves nothing; no more than his dying silent. Probably this might arise from shame, and consciousness of having accused himself falsely under the torture.

“But how does the Spirit, as Comforter, abide with us for ever? He abides with the Church for ever, as well personally in his office of Comforter, as virtually in his office of Enlightener.” (Page 96.) Does he not then abide with the Church personally in both these respects? What is meant by abiding virtually? And what is the difference between abiding virtually, and abiding personally?

“The question will be, Does he still exercise his office in the same extraordinary manner as in the Apostles’ days?” (Page 97.) I know none that affirms it. “St Paul has determined this question. ‘Charity,’ says he, ‘never faileth: But whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away.’ (1 Corinthians 13:8, etc.)” “The common opinion is, that this respects another life, as he enforces his argument by this observation: ‘Now we see through a glass darkly; but then face to face: Now we know in part; but then shall we know, even as also we are known.’” (Page 99.) “But the Apostle means, charity is to accompany the Church in all its stages; whereas prophecy and all the rest are only bestowed during its infant state, to support it against the delusions and powers of darkness.” (Page 100.)

“The Corinthians abounded in these gifts, but were wanting in charity. And this the Apostle here exposes, by proving charity to be superior to them all, both in its qualities and duration. The three first verses declare that the other gifts are useless without charity. The next four specify the qualities of charity; the remaining six declare its continuance: ‘Charity never faileth: But whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away.’ In the next verse he gives the reason; ‘For we know in part, and we prophesy in part; but when that which is perfect is come, then that which is in part shall be done away:’ That is, when that Christian life, the lines of which are marked out by the gospel, shall arrive to its full vigor and maturity, then the temporary aids, given to subdue prejudice, and to support the weak, shall, like scaffolding, be removed. In other words, when that Christian life, wherein the Apostles and first Christians were but infants, shall arrive to its full vigor and maturity in their successors, then miracles shall cease.” (Page 102.) But I fear that time is not yet come. I doubt, none that are now alive enjoy more of the vigor and maturity of the Christian life than the very first Christians did. “To show that the loss of these will not be regretted when the Church has advanced from a state of infancy to manhood,” (alas the day! Were the Apostles but infants to us?) “he illustrates the case by an elegant similitude: ‘When I was a child, I spake as a child; — but when I became a man, I put away childish things.’ His next remark, concerning, the defects of human knowledge, is only an occasional answer to an objection. And the last verse shows that the superior duration of charity refers to the present life only: ‘Now abideth faith, hope, charity, these three: But the greatest of these is charity.’ That is, you may perhaps object, Faith and hope will likewise remain in the Church, when prophecy, tongues, and knowledge are ceased: They will so; but still charity is the greatest, because of its excellent qualities.” (Page 107.)

The last verse shows! Is not this begging the question? How forced is all this! The plain natural meaning of the passage is, love (the absolute necessity and the nature of which is shown in the foregoing verses) has another commendation, — it “never faileth;” it accompanies and adorns us to eternity. “But whether there be prophecies, they shall fail,” when all things are fulfilled, and God is all in all: “Whether there be tongues, they shall cease.” One language shall prevail among all the inhabitants of heaven, while the low, imperfect languages of earth are forgotten. The “knowledge,” likewise, we now so eagerly pursue, shall then “vanish away.” As star-light is lost in that of the mid-day sun, so our present knowledge in the light of eternity. “For we know in part, and we prophesy in part.” We have here but short, narrow, imperfect conceptions, even of the things round about us, and much more of the deep things of God. And even the prophecies which men deliver from God are far from taking in the whole of future events. “But when that which is perfect is come,” at death, and in the last day, “that which is in part shall be done away.” Both that low, imperfect, glimmering light, which is all the knowledge we can now attain to; and these slow and unsatisfactory methods of attaining, as well as of imparting it to others. “When I was a child, I talked as a child, I understood as a child, I reasoned as a child.” As if he had said, In our present state, we are mere infants compared to what we shall be hereafter. “But when I became a man, I put away childish things;” and a proportionable change shall we all find, when we launch into eternity. Now we see even the things which surround us by means of a glass or mirror, in a dim, faint, obscure manner, so that every thing is a kind of riddle to us; but then we shall see, not a faint reflection, but the objects themselves, face to face, directly and distinctly. “Now I know but in part.” Even when God reveals things to me, great part of them is still kept under the veil. “But then shall I know even as I also am known;” in a clear, full, comprehensive manner, in some measure like God, who penetrates the center of every object, and sees, at one glance, through my soul and all things. “And now,” during the present life, “abide these three, faith, hope, love; but the greatest of these,” in its duration, as well as the excellence of its nature, “is love.” Faith, hope, love, are the sum of perfection on earth; love alone is the sum of perfection in heaven. “It appears, then, that the miraculous powers of the Church were to cease upon its perfect establishment.” (Page 107.) Nothing like it appears from this scripture. But supposing it did, is Christianity perfectly established yet? even nominal Christianity? Mr. Brerewood took large pains to be fully informed; and, according to his account, five parts in six of the known world are Mahometans or Pagans to this day. If so, Christianity is yet far from being perfectly established, either in Europe, Asia, Africa, or America.

“Having now established the fact,” (wonderfully established!) “we may inquire into the fitness of it. There were two causes of the extraordinary operations of the Holy Spirit, — one to manifest his mission, (and this was done once for all,) the other to comfort and instruct the Church.” (Page 110.)

“At his first descent on the Apostles, he found their minds rude and uninformed, strangers to all heavenly knowledge, and utterly averse to the gospel. He illuminated their minds with all necessary truth. For a rule of faith not being yet composed,” (No! Had they not “the Law and the Prophets?) “some extraordinary infusion of his virtue was still necessary. But when this rule was perfected, part of this office was transferred upon the sacred Canon; and his enlightening grace was not to be expected in such abundant measure, as to make the recipients infallible guides.” (Page 112.) Certainly it was not. If this is all that is intended, no one will gainsay. “Yet modern fanatics pretend to as high a degree of divine communications, as if no such rule were in being;” (I do not;) “or, at least, as if that rule needed the further assistance of the Holy Spirit to explain his own meaning.” This is quite another thing. I do firmly believe, (and what serious man does not?) omnis scriptura legi debet eo Spiritu quo scripta est: “We need the same Spirit to understand the Scripture, which enabled the holy men of old to write it.”

“Again, the whole strength of human prejudices was then set in opposition to the gospel, to overcome the obstinacy and violence of which, nothing less than the power of the Holy One was sufficient. At present, whatever prejudices may remain, it draws the other way.” (Page 113.) What, toward holiness? toward temperance and chastity? toward justice, mercy, and truth? Quite the reverse. And to overcome the obstinacy and violence of the heart-prejudices which still lie against these, the power of the Holy One is as necessary now, as ever it was from the beginning of the world.

“A further reason for the ceasing of miracles is, the peace and security of the Church. The profession of the Christian faith is now attended with ease and honor.” The profession true; but not the thing itself, as “all that will live godly in Christ Jesus” experience.

“But if miracles are not ceased, why do you not prove your mission thereby?” As your Lordship has frequently spoke to this effect, I will now give a clear answer. And I purposely do it in the same words which I published many years since: —

“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. “(1.) 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 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; but 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 the 10th, another. I cannot account for either of these in a natural way. Therefore I believe they were both supernatural.

“(2.) 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 who 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 in the city of Bristol, at one or two in the afternoon; and, the doors being 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 my lying down most part of Sunday; (a thing 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 the cough, which cut me short, so that I could speak no more; till I cried aloud, ‘Lord, increase my faith! Lord, confirm the word of thy grace!’ The same persons saw and heard, that at the instant I changed my posture, and broke out into thanksgiving; that quickly after, I stood upright, (which I could not before,) and showed no sign either of sickness or pain.

“(3.) 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 upon 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 it so, then your demand is made, 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 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 the 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 their answers upon oath, before any who are empowered 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 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 couselor.’ 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 pretenses.’ By no means. As common as this assertion is, there is none upon earth more false. Suppose a Teacher was now, on this very day, to work real and undoubted miracles; this would extremely little shorten the controversy between him and the greatest 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 empowered 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 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 14:21,22.) Nay, The wounded dragon raged in vain;

And, fierce the utmost plagues to brave,

Madly he dared the parting main,

And sink 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 of the 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 16:14;) 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 cries of those who 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,’ and did many other 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 had never walked. The same heard Paul speak; who steadfastly beholding him, and perceiving 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 14:7, etc.) So certain it is, that no miracles whatever, that were ever yet wrought in the world, were effectual to prove the most glaring truth to those who 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 and 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 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 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 miracles 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 the testimony:’ And whatsoever is agreeable to this they receive, without waiting to see it attested by miracles: As, on the other hand, whatsoever 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 where precluded himself from thus exerting his sovereign power, from working miracles in any bind 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 indeed says 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 shall 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, 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 goodness.

“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 of mind you are now in? Suppose the trial was repeated, and 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 was a 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 who 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 first setting out! It is well if you have any heart or desire to move one step farther, 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 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 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 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, (that is, unless you prove it by miracles,) that God is, by the means of such Teachers and such doctrines, working a great and extraordinary work in the earth.’

“So then the determine at 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, or a Sabbath breaker? “Or,

(2.) That he is not so now? “Or,

(3.) That he continued so till he heard this man 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 are reformed by 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. What then is it remains to be proved by miracles? Perhaps you will say, it is this: ‘That God has 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 entreat reasonable men to weigh this thoroughly, whether the fact does not; plainly prove the call; whether He who then enables us 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 an hundred places; one which cannot be accounted for by the ordinary course of any natural causes whatsoever; one which cannot be ascribed, with any color of reason, to diabolical agency; and, lastly, one which will bear the infallible test, — the trial of the written word.” (Second Letter to Dr. Church, Vol. VIII. pages 460-468.)

“But ‘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 excepted, by others, as well as by themselves. But I presume no man will say, the name makes the thing; that men are Christians, barely because they are called so. It must be allowed,

(2.) 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 allowed,

(3.) 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 spiritual 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, when all declare,

Lo! here is Christ, or, Christ is there;

Your stronger proofs divinely give,

And show me where the Christians live!

“And what use is it of, what good end does it serve, to term England a Christian country? Although, it is true, most of the natives are called Christians, have been baptized, frequent the ordinances; and although here and there a real Christian is to be found, ‘as a light shining in a dark place;’ does it do any honor 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 who are called by this worthy name? 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 their blindness; but rather to recover them from that strong delusion, that they may no longer believe a lie.

“Let us labor 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 neighbor as ourselves, and therefore to do unto every man as we would he should do unto us.” (Second Letter to Dr. Church, Vol. VIII. pages 470-472.)

To change one of these Heathens into a real Christian, and to continue him such, all the ordinary operations of the Holy Spirit are absolutely necessary.

“But what are they?” I sum them up (as I did in the “Farther Appeal to Men of Reason and Religion”) in the words of as learned and orthodox a Divine as ever England bred: —

“Sanctification being opposed to our corruption, and answering fully to the latitude thereof, whatsoever holiness and perfection is wanting in our nature must be supplied by the Spirit of God. Wherefore, we being by nature totally void of all saving truth, and under an impossibility of knowing the will of God; this ‘Spirit searcheth all things, yea, even the deep things of God,’ and revealeth them unto the sons of men; so that thereby the darkness of their understanding is expelled, and they are enlightened with the knowledge of God. The same Spirit which revealeth the object of faith, generally, to the universal Church, doth also illuminate the understanding of such as believe; that they may receive the truth. For faith is the gift of God, not only in the object, but also in the act. And this gift is a gift of the Holy Ghost working within us. And as the increase of perfection, so the original of faith, is from the Spirit of God, by an internal illumination of the soul. “The second part of the office of the Holy Ghost is the renewing of man in all the parts and faculties of his soul. For our natural corruption consisting in an aversion of our wills and a depravation of our affections, an inclination of them to the will of God is wrought within us by the Spirit of God.

“The third part of his office is to lead, direct, and govern us in our actions and conversations. ‘If we live in the Spirit,’ quickened by his renovation, we must also ‘walk in the Spirit,’ following his direction, led by his manuduction. We are also animated and acted by the Spirit of God, who giveth ‘both to will and to do.’ “And ‘as many as are thus led by the Spirit of God, are the sons of God.’ (Romans 8:14.) Moreover, that this direction may prove more effectual, we are guided in our prayers by the same Spirit, according to the promise, ‘I will pour upon the house of David, and upon the inhabitants of Jerusalem, the Spirit of grace and supplication.’ (Zechariah 12:10) Whereas then, ‘this is the confidence we have in Him, that, if we ask anything according to his will, he heareth us;’ and whereas, ‘we know not what we should pray for as we ought, the Spirit itself maketh intercession for us with groaning that cannot be uttered.’ (Romans 8:26,27.) ‘And He that searcheth the heart knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God.’ From which intercession, (made for all true Christians,) he hath the name of the Paraclete given him by Christ; who said, ‘I will pray the Father, and He will give you another Paraclete.’ (John 14:16,26.) For, ‘if any man sin, we have a Paraclete with the Father, Jesus Christ the righteous,’ saith St. John. ‘Who maketh intercession for us,’ saith St. Paul. (Romans 8:34.) And we have ‘another Paraclete,’ saith our Savior, (John 14:16; Romans 8:27) ‘which also maketh intercession for us,’ saith St. Paul. A Paraclete then, in the notion of the Scriptures, is an Intercessor.

“It is also the office of the Holy Ghost to assure us of the adoption of sons, to create in us a sense of the paternal love of God toward us, to give us an earnest of our everlasting inheritance. ‘The love of God is shed abroad in our hearts by the Holy Ghost which is given unto us. For as many as are led by the Spirit of God, they are the sons of God. And because we are sons, God hath sent forth the Spirit of his Son into our hearts, crying, Abba, Father. For we have not received the spirit of bondage again to fear, but we have received the Spirit of adoption, whereby we cry, Abba, Father; the Spirit itself bearing witness with our spirit, that we are the children of God.’ As, therefore, we are born again by the Spirit, and receive from him our regeneration, so we are also by the same Spirit assured of our adoption. Because, being ‘sons, we are also heirs, heirs of God, and joint heirs with Christ,’ by the same Spirit we have the pledge, or rather the earnest, of our inheritance. ‘For he which establisheth us in Christ, and hath anointed us, is God; who hath also sealed us, and hath given us the earnest of his Spirit in our hearts; so that we are sealed with that Holy Spirit of promise, which is the earnest of our inheritance.’ The Spirit of God, as given to us in this life, is to be looked upon as an earnest, being part of that reward which is promised, and, upon performance of the covenant which God hath made with us, certainly to be received.”

It now rests with your Lordship to take your choice, either to condemn or to acquit both; either your Lordship must condemn Bishop Pearson for an enthusiast, or you must acquit me: For I have his express authority on my side, concerning every text which I affirm to belong to all Christians. But I have greater authority than his, and such as I reverence only less than the oracles of God; I mean that of our own Church. I shall close this head by setting down what occurs in her authentic records, concerning either our receiving the Holy Ghost, or his ordinary operations in all true Christians.

In her Daily Service she teacheth us all to “beseech God to grant us his Holy Spirit, that those things may please him which we do at this present, and that the rest of our life may be pure and holy;” to pray for our sovereign Lord the King, that God would “replenish him with the grace of his Holy Spirit;” for all the Royal Family, that “they may be endued with his Holy Spirit, and enriched with his heavenly grace;” for all the Clergy and People, that he would “send down upon them the healthful Spirit of his grace;” for the Catholic Church, that “it may be guided and governed by his good Spirit;” and for all therein, who, at any time, make their common supplications unto him, that; “the fellowship” or communication “of the Holy Ghost may be with them all evermore.”

Her Collects are full of petitions to the same effect: “Grant that we may daily be renewed by thy Holy Spirit.” (Collect for Christmas Day.) “Grant that in all our sufferings here, for the testimony of thy truth, we may by faith behold the glory that shall be revealed, and, being filled with the Holy Ghost, may love and bless our persecutors.” (St. Stephen’s Day.) “Send thy Holy Ghost, and pour into our hearts that most excellent gift of charity.” (Quinquagesima Sunday.) (“O Lord, from whom all good things do come, grant to us thy humble servants, that by thy holy inspiration we may think those things that are good, and by thy merciful guidance may perform the same.” (Fifth Sunday after Easter.) “We beseech thee, leave us not comfortless, but send to us the Holy Ghost to comfort us.” (Sunday after Ascension Day.) “Grant us by the same Spirit to have a right judgment in all things, and evermore to rejoice in his holy comfort.” (Whitsunday.) “Grant us, Lord, we beseech thee, the Spirit to think and do always such things as be rightful.” (Ninth Sunday after Trinity.) “O God, forasmuch as without thee we are not able to please thee, mercifully grant that thy Holy Spirit may in all things direct and rule our hearts.” (Nineteenth Sunday after Trinity.) “Cleanse the thoughts of our hearts by the inspiration of thy Holy Spirit, that we may perfectly love thee, and worthily magnify thy holy name.” (Communion Office.)

“Give thy Holy Spirit to this infant, (or this person,) that he may be born again. Give thy Holy Spirit to these persons,” (N. B. already baptized,) “that they may continue thy servants.” “Almighty God, who hast vouchsafed to regenerate these persons by water and the Holy Ghost, strengthen them with the Holy Ghost the Comforter, and daily increase in them the manifold gifts of thy grace.” (Office of Confirmation.)

From these passages it may sufficiently appear for what purposes every Christian, according to the doctrine of the Church of England, does now receive the Holy Ghost. But this will be still more clear from those that follow; wherein we may likewise observe a plain rational sense of God’s “reveling” himself to us, of the “inspiration” of the Holy Ghost, and of a believer’s “feeling” in himself the “mighty working” of the Spirit of Christ. “God gave them of old, grace to be his children, as he doth us now. But, now by the coming of our Savior Christ, we have received more abundantly the Spirit of God in our hearts.” (Homily on Faith. Part II.)

“He died to destroy the rule of the devil in us, and he rose again to send down his Holy Spirit to rule in our hearts.” (Homil on the Resurrection.)

“We have the Holy Spirit in our hearts, as a seal and pledge of our everlasting inheritance.” (Ibid.)

“The Holy Ghost sat upon each of them, like as it had been cloven tongues of fire, to teach that it is he that giveth eloquence and utterance in preaching the gospel, which engendereth a burning zeal towards God’s word, and giveth all men a tongue, yea, a fiery tongue.” (N. B. — Whatever occurs, in any of the journals, of God’s “giving me utterance,” or “enabling me to speak with power,” cannot therefore be quoted as enthusiasm, without wounding the Church through my side.) “So that if any man be a dumb Christian, not professing his faith openly, he giveth men occasion to doubt lest he have not the grace of the Holy Ghost within him.” (Homily on Whitsunday. Part I.)

“It is the office of the Holy Ghost to sanctify; which the more it is hid from our understanding,” (that is, the particular manner of his working,) “the more it ought to move all men to wonder at the secret and mighty workings of God’s Holy Spirit, which is within us. For it is the Holy Ghost that doth quicken the minds of men, stirring up godly motions in their hearts. Neither does he think it sufficient inwardly to work the new birth of men, unless he does also dwell and abide in them. ‘Know ye not,’ saith St. Paul, ‘that ye are the temples of God, and that his Spirit dwelleth in you? Know ye not that your bodies are the temples of the Holy Ghost, which is within you?’ Again he saith, ‘Ye are not in the flesh, but in the Spirit.’ For why? ‘The Spirit of God dwelleth you.’ To this agreeth St. John: ‘The anointing which ye have received’ (he meaneth the Holy Ghost) ‘abideth in you.’ (1 John 2:27) And St. Peter saith the same: ‘The Spirit of glory and of God resteth upon you.’ O what comfort is this to the heart of a true Christian, to think that the Holy Ghost dwelleth in him! ‘If God be with us,’ as the Apostle saith, ‘who can be against us?’ He giveth patience and joyfulness of heart in temptation and affliction, and is therefore worthily called ‘the Comforter.’ (John 14:16) He doth instruct the hearts of the simple in the knowledge of God and his word; therefore he is justly termed, the ‘Spirit of Truth.’ (John 16:13) And (N. B.) where the Holy Ghost doth instruct and teach, there is no delay at all in learning.” (Ibid.)

From this passage I learn,

(1.) That every true Christian now “receives the Holy Ghost,” as the Paraclete or Comforter promised by our Lord. (John 14:16.)

(2.) That every Christian receives him, as “the Spirit of Truth,” (promised John 16:13,) to “teach him all things.” And,

(3.) That the anointing, mentioned in the First Epistle of St. John, “abides in every Christian.”

“In reading of God’s word, he profiteth most who is most inspired with the Holy Ghost.” (Homily on reading the Scripture. Part I.) “Human and worldly reason is not needful to the understanding the Scripture; but the ‘revelation of the Holy Ghost,’ who inspireth the true meaning unto them who, with humility and diligence, search for it.” (Ibid. Part II.)

“Make him know and feel, that there is no other name given under heaven unto men whereby we can be saved.”

“If we feel our conscience at peace with God, through remission of our sins, all is of God.” (Homily on Rogation Week. Part III.) “If you feel such a faith in you, rejoice in it, and let it be daily increasing by well working.” (Homely on Faith. Part III.) “The faithful may feel wrought, tranquillity of conscience, the increase of faith and hope, with many other graces of God.” (Homily on the Sacrament. Part I.)

“Godly men feel inwardly God’s Holy Spirit inflaming their hearts with love.” (Homily on certain places of Scripture. Part I.) “God give us grace to know these things, and feel them in our hearts! This knowledge and feeling is not of ourselves. Let us therefore meekly call upon the bountiful Spirit, the Holy Ghost, to inspire us with his presence, that we may be able to hear the goodness of God to our salvation. For without his lively inspiration we cannot so much as speak the name of the Mediator: ‘No man can say, Jesus is the Lord, but by the Holy Ghost.’ Much less should we be able to believe and know these great mysteries that be opened to us by Christ. ‘But we have received,’ saith St. Paul, ‘not the Spirit of the world, but the Spirit which is of God;’ for this purpose, ‘that we may know the things which are freely given to us of God.’ In the power of the Holy Ghost resteth all ability to know God, and to please him. It is He that purifieth the mind by his secret working. He enlighteneth the heart to conceive worthy thoughts of Almighty God. He sitteth on the tongue of man, to stir him to speak his honor. He only ministereth spiritual strength to the powers of the soul and body. And if we have any gift whereby we may profit our neighbor, all is wrought by this one and, selfsame Spirit.” (Homily on Rogation Week. Part

III.)

Every proposition which I have anywhere advanced concerning those operations of the Holy Ghost, which I believe are common to all Christians in all ages, is here clearly maintained by our own Church. Being fully convinced of this, I could not well understand, for many years, how it was that on the mentioning any of these great truths, even among men of education, the cry immediately arose, “An enthusiast, an enthusiast!” But I now plainly perceive, this is only an old fallacy in a new shape. To object enthusiasm to any person or doctrine, is but a decent method of begging the question. It generally spares the objector the trouble of reasoning, and is a shorter and easier way of carrying his cause. For instance: I assert, that “till a man ‘receives the Holy Ghost,’ he is without God in the world; that he cannot know the things of God, unless God reveal them unto him by his Spirit; no, nor have even one holy or heavenly temper, without the inspiration of the Holy One.” Now, should one who is conscious to himself that he has experienced none of these things, attempt to confute these propositions either from Scripture or antiquity, it might prove a difficult task. What then shall he do? Why, cry out, “Enthusiasm! Fanaticism!” and the work is done.

“But is it not mere enthusiasm or fanaticism to talk of the new birth?” So one might imagine, from the manner in which your Lordship talks of it: “ The Spirit did not stop till it had manifested itself in the last effort of its power, — the new birth. The new birth began in storms and tempests, in cries and ecstasies, in tumults and confusions. Persons who had no sense of religion, that is, no ecstatic feelings, or pains of the new birth. What can be the issue of the new birth, attended with those infernal throes? Why would he elicit sense from these Gentiles, when they were finally to be deprived of it in ecstasies and new births? All these circumstances Mr. W. has declared to be constant symptoms of the new birth.” (Pages 123, 126, 180, 170, 225, 222.)

So the new birth is, throughout the whole tract, the standing topic of ridicule.

“No, not the new birth itself, but your enthusiastic, ridiculous account of it.” What is then my account of the new birth? I gave it some years ago in these words: —

“It is that great change which God works in the soul when he brings it into life; when he raises it from the death of sin to the life of righteousness. It is the change wrought in the whole soul by the almighty Spirit of God, when it is ‘created anew in Christ Jesus,’ when it is ‘renewed after the image of God in righteousness and true holiness;’ when the love of the world is changed into the love of God, pride into humility, passion into meekness, hatred, envy, malice, into a sincere, tender, disinterested love to all mankind. In a word, it is that change whereby the ‘earthly, sensual, devilish’ mind is turned into the mind which was in Christ Jesus.” (Vol. VI., p. 71.)

This is my account of the new birth. What is there ridiculous or enthusiastic in it?

“But what do you mean by those tempests, and cries, and pains, and infernal throes attending the new birth? “I will tell you as plainly as I can, in the very same words I used to Dr. Church, after premising that some experience much, some very little, of these pains and throes: —

“‘When men feel in themselves the heavy burden 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 worldly things and pleasures comes in place, so that nothing then liketh them more than to weep, to lament, to mourn, and both with words and behavior of body to show 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 Foundry, 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 behavior to show himself weary of life? Would you have scrupled to say, ‘Here is another deplorable instance of the Methodists driving men to distraction?’” (Second Letter to Dr. Church, Vol. VIII. p. 472.)

I have now finished, as my time permits, what I had to say, either concerning myself, or on the operations of the Holy Spirit. In doing this, I have used great plainness of speech, and yet, I hope, without rudeness. If anything of that kind has slipped from me, I am ready to retract it. I desire, on the one hand, to “accept no man’s person;” and yet, on the other, to give “honor to whom honor is due.”

If your Lordship should think it worth your while to spend any more words upon me, may I presume to request one thing of your Lordship, — to be more serious? It cannot injure your Lordship’s character or your cause. Truth is great, and will prevail.

Wishing your Lordship all temporal and spiritual blessings, I am,

My Lord,

Your Lordship’s dutiful son and servant,

JOHN WESLEY.

November 26, 1762.