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swer; for upon reflection, I do not like it at all. It grants you more than I can in conscience do. As it can be proved by abundance of witnesses, that these cures were frequently (indeed almost always) the instantaneous consequences of prayer; your inference is just. I cannot, dare not affirm, that they were purely natural. I believe they were not. I believe many of them were wrought by the supernatural power of God. That of John Haydon in particular: (I fix on this, and will join issue with you upon it wben you please,) and yet this is not barefaced enthusiasm. Nor can you prove it any enthusiasm at all, unless you can prove, that this is falsely ascribed to a supernatural power.

“ The next case,” you say, “ relates to the spotted fever, which you represent as being extremely mortal; but--you believe there was not one with whom you were, but recovered. I allowed, that here is no intimation of any thing miraculous, (Rem. p. 72.) You ask, (Ans. p. 45,) Why then is this cited as an instance of my enthusiasm ?'-You sure cannot think, that false pretences to miracles are the whole of enthusiasm.” No; but I think they are that part of enthusiasm, which


here undertook to prove upon me. You are here to prove, that I “ boast of curing bodily distempers hy prayer, without the use of any other means," (Rem. p. 71.) But if “ there is no intimationin my account“ of any thing miraculous, or that proper remedies had not been applied,” how is this a proof, that I “boast of curing bodily distempers, without applying any remedies at all?"

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 6 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 :-it-ig 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, (Rem. 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,' (Ans. p. 45.) But since yon say, “I must not hope to escape so; these instances must once more be laid before me particularly," (p. 140,) I must yield to necessity, and set them down from the beginning to the end.

"Sat. 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." Joưrn. 4, Vol. II. p. 71, 72.

\ 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 scarcely lift up my head. Sunday 10, I was obliged to lie down most part of the day, being easy only in that posture.-]n 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 re. turned, and for many weeks I felt neither. weakness, nor pain. Unto thee, O Lord, do I give thanks. Journ. 4; Vol. II. p. 77, 78,

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 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, are strictly to be accounted 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, 6 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 cumber. some, the argument. being complete without them. 3. That with or without them, the proposition is false; unless so far as it coincides with that which 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

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on a short foot, and be an effectual proof of the truth of your pretences,” (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 endea. vour once more to give you a distinct, full, and determinate answer.

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. 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 the 10th, anothér. 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 tenour 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

no more.

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

Nor yet does the account of my own iHness 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, bad 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

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