Wesley Corpus

Hereon you remarked, “You leave no room to doubt that you would have these cases considered as those of the demo niacs in the New Testament, in order, I suppose, to parallel your supposed cures of them, with those highest miracles of Christ and his disciples, the casting out devils.” (Remarks, p. 63.) I answered, “I should once have wondered at your making such a supposition. But now I wonder at nothing of the kind.” You reply, “Why so? What have I done lately, to take off your surprise? Have I forfeited my character for ingenuous and fair dealing with you?” (Second Letter, p. 135.) Since you ask me the question, I will answer it; I hope, in love, and in the spirit of meekness. I scarce know, of all who have wrote against me, a less ingenuous dealer; or one who has shown a more steady, invariable disposition to put an ill construction on whatever I say. “But why would you not particularly explain these cases?” I will explain myself upon them once for all. For more than three hundred years after Christ, you know, demoniacs were common in the Church; and I suppose you are not unapprized, that during this period, (if not much longer) they were con tinually relieved by the prayers of the faithful. Nor can I doubt, but demoniacs will remain, so long as Satan is the “God of this world.” I doubt not, but there are such at this day. And I believe John Haydon was one. But of whatever sort his disorder was, that it was removed by prayer is unde niable. Now, Sir, you have only two points to prove, and then your argument will be conclusive: (1.) That to think or say, “There are demoniacs now, and they are now relieved by prayer,” is enthusiasm. (2.) That to say, “Demoniacs were or are relieved, on prayer made by Cyprian, or their parish Minister,” is to parallel the actions of Cyprian or that Minister with the highest miracles of Christ and his disciples. 8. You remarked, “It will be difficult to persuade any sober person, that there is anything supernatural in these disorders.” (Remarks, p.