Gambar halaman
PDF
ePub

vidence, the case of a poor wretch, who was last week cursing and blaspheming, and had boasted to many that he would come again on Sunday, and no man should stop his mouth then. (His mouth was stopped before in the midst of the most horrid blasphemies, by asking him, 'If he was stronger than God?') But on Friday God laid his hand upon him, and on Sunday he was buried.'" I do look on this, as a manifest judgment of God, on a hardened sinner, for his complicated wickedness. Again, one being just going to beat his wife, (which he frequently did) God smote him in a moment: so that his hand dropped, and he fell down upon the ground, having no more strength than a new-born child."" And can you, Sir, "consider this, as one of the common dispensations of providence?". Have you known a parallel one in your life? But it was never cited by me, as it is by you, as an immediate punishment on a man for opposing me. You have no authority from any sentence or word of mine, for putting such a construction upon it: no more than you have for that strange intimation (how remote both from justice and charity!) That "I paralleled these cases, with those of Ananias and Sapphira, or of Elymas the sorcerer !”

10. You proceed to what you account a 5th instance of enthusiasm." With regard to people's falling in fits, it is plain, you look upon both the disorders and removals of them to be supernatural." It is not quite plain. I look upon some of these cases as wholly natural: on the rest, as mixt; both the disorder and the removal being partly natural and partly not. Six of these you pick out from, it may be, two hundred, and add, "From all which you leave no room to doubt, that you would have these cases considered, as those of the demoniacks in the New Testament; in order, I suppose, to parallel your supposed cures of them, with the highest miracles of Christ and his disciples." I should once have wondered at your making such a sup

Remarks, p. 67. + p. 68, 69,

position: but I now wonder at nothing of this kind. Only be pleased to remember till this supposition is made good, it is no confirmation at all of my enthusiasm.

You then attempt to account for those fits, by "obstructions or irregularities of the blood and spirits; hysterical disorders; watchings, fastings; closeness of rooms, great crowds, violent heat." And, lastly, by "terrors, perplexities, and doubts, in weak and well-meaning men;" which, you think, in many of the cases before us, have "quite overset their understandings."

But

As to each of the rest, let it go as far as it can go. I require proof of the last way whereby you would account for these disorders. Why, "The instances," you say, "of religious madness, have much increased since you began to disturb the world. *" I doubt the fact. Although if these instances had increased lately, it is easy to account for them another way. "Most have heard of or known several of the Methodists thus driven to distraction." You may have heard of five hundred. But how many have you known? Be pleased to name eight or ten of them. I cannot find them, no not one of them to this day, either man, woman, or child. I find some indeed, whom you told, "They would be distracted, if they continued to follow these men :" and whom at that time you threw into much doubt, and terror, and perplexity. But though they did continue to hear them ever since, they are not distracted yet.

As for "the abilities, learning, and experience" of Dr. M, if you are personally acquainted with him, you do well to testify them. But if not, permit me to remind you of the old advice,

Qualem commendes, etiam atq; etiam aspice; ne mox
Incutiant aliena tibi peccata pudorem.

In endeavouring to account for the people's recovery from those disorders, you say, "I shall not dispute how far prayer may have naturally a good effect." (Nay, I am

[blocks in formation]

persuaded you will not dispute but it may have supernatural good effects also.) "However, there is no need of supposing these recoveries miraculous." Who affirms there is? I have set down the facts just as they were, passing no judgment upon them myself, (consequently here is no foundation for the charge of enthusiasm,) and leaving every man else to judge as he pleases.

11. The next passage you quote as a proof of my enthusiasm, taking the whole together runs thus: * After communicating at St. James's, our parish church, I visited several of the sick. Most of them were ill of the spotted fever, which they informed me, had been extremely mortal, few persons recovering from it. But God had said, Hitherto shalt thou come. I believe there was not one with whom we were, but recovered.' On which you comment thus: "Here is, indeed, no intimation of any thing miraculous.” No! Not so much as an intimation! Then, why is this cited as an instance of my enthusiasm? Why, "You seem to desire to have it believed, that an extraordinary blessing attended your prayers: whereas, I believe they would not have failed of an equal blessing and success, had they had the prayers of their own parish ministers." I believe this argument will have extraordinary success, if it convince any one, that I am an enthusiast.

12. You add, "I shall give but one account more, and this is, what you give of yourself." The sum whereof is, 'At two several times, being ill and in violent pain, I prayed to God and found immediate ease.' I did so. I assert the fact still. "Now if these" (you say) "are not miraculous cures, all this is rank enthusiasm,"

I will put your argument in form;

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

But you believe those to be miraculous cures which are not so:

Therefore, you are a rank enthusiast,

[blocks in formation]

Before I answer, I must know, what you mean by miraculous? If you term every thing so, which is not strictly to be accounted 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 may strictly be accounted for, by the or dinary course of natural causes, your argument is nothing worth.

You conclude this head with, “Can you work miracles? All your present pretences to the Spirit, till they are proved by miracles, cannot be excused, or acquitted from enthusiasm."

My short answer is this: I pretend to the Spirit just so far, as is essential to a state of salvation. And cannot I be acquitted from enthusiasm, till I prove by miracles, that I am in a state of salvation?

13. We now draw to a period. "The consequences of Methodism," (you say) i. e. of our preaching this doctrine," which have hitherto appeared, are bad enough to induce you to leave it. It has, in fact, introduced many disorders. Enthusiasm, Antinomianism, Calvinism, a neg lect and contempt of God's ordinances, and almost all other duties."

That whenever God revives his work upon earth, many tares will spring up with the wheat, both the word of God gives us ground to expect, and the experience of all ages. But where, Sir, have you been, that you have heard of the tares only? And that you rank among the consequences of my preaching, "A neglect and contempt of God's ordinances, and almost of all duties ?" Does not the very reverse appear, at London, at Bristol, at Kingswood, at Newcastle? In every one of which places, multitudes of those (I am able to name the persons) who before lived in a thorough neglect and contempt of God's ordinances and all duties, do now zealously discharge their duties to God and man, and walk in all his ordinances blameless.

[blocks in formation]

And as to those drunkards, whoremongers, and other servants of the devil, as they were before, who heard us a while and then fell to the Calvinists or Moravians; are they not even now in a far better state, than they were before they heard us? Admit they are in error, yea and die therein, yet who dares affirm, they will perish everlastingly? But had they died in those sins, we are sure they would have fallen into the fire that never shall be quenched.

I hope, Sir, you will rejoice in considering this, how much their gain still outweighs their loss; as well as in finding the sentiments you could not reconcile together, clearly and consistently explained. I am very willing to consider whatever farther you have to offer. May God give us both a right judgment in all things! I am persuaded you will readily join in this prayer with,

Reverend Sir,

Your servant for Christ's sake,

JOHN WESLEY.

BRISTOL, Feb. 2, 1744-5.

« SebelumnyaLanjutkan »