argued falsely from what you had said of them. And truly, Sir, all you have done, has been cavilling at a few particulars. But the argument I was urging all this while you quite forgot."

Sir, if it be so, you do me too much honour, in setting pen to paper again. But is it so? Have I " all this while quite forgot the argument you were urging?" I hope not. I seem to remember, you "were urging" some argument, (Remarks, p. 21,) to prove, that I "fall not only into inconsistencies, but direct contradictions;" and that I shewed you mistaken not only in one, but in every point which you advanced as such: that I did not confess any such errors or wickedness of the Moravians, as rendered my account of them self-inconsistent: that I succeeded in more than one answer, to the objections you had urged against it; and that I shewed, you had "misquoted or misunderstood the character I had given of them, or argued falsely from it,” not properly" in one instance," but from the beginning to the end. Yet this I think it incumbent upon me to say, that whereinsoever I have contributed, directly or indirectly, to the spreading of any thing evil, which is, or has been, among the Moravians, I am sorry for it, and hereby ask pardon, both of God and all the world.

II. 1. I think it appears, by what you yourself observed, that on the second head, justification by faith, I allow, in the beginning of the Farther Appeal, almost as much as you contend for. I desire leave to cite part of that passage again, that we may come as near each other as possible. I would just subjoin a few words on each head, which I hope may remove more difficulties out of the way.

'That justification whereof our Articles and Homilies speak, means present pardon, and acceptance with God: who therein declares his righteousness or mercy, by or for the remission of sins that are past.' I say, past. For I cannot find any thing in the Bible, of the remission of sins, past, present, and to come.

I believe the condition of this is faith: I mean not only, that without faith we cannot be justified, but also, that as

soon as any one has true faith, in that moment he is justi fied.' You take the word Condition in the former sense only, as that without which we cannot be justified. In this sense of the word, I think we may allow, that there are several conditions of justification.

'Good works follow this faith, but cannot go before it. Much less can sanctification; which implies a continued course of good works, springing from holiness of heart.' Yet such a course is, without doubt, absolutely necessary to our continuance in a State of Justification.

It is allowed, that repentance and fruits meet for repent ance, go before faith. Repentance absolutely must go before faith fruits meet for it, if there be opportunity. By Repentance I mean conviction of sin, producing real desires and sincere resolutions of amendment: and by fruits meet for repentance, forgiving our brother, ceasing from evil, doing good, using the ordinances of God, and, in general, obeying him according to the measure of grace which we have received. But these I cannot as yet term good works, because they do not spring from faith and the love of God.' Although the same works are then good, when they are performed by those who have believed.

'Faith in general is, a divine, supernatural ɛɛxos, (evidence, or conviction) of things not seen, not discoverable by our bodily senses, as being either past, future, or spiritual. Justifying faith implies, not only a divine sλxos, that God was in Christ reconciling the world unto himself, but a sure trust and confidence, that Christ died for my sins, that he loved me, and gave himself for me. And the moment a penitent sinner thus believes, God pardons and absolves him.' I say, a penitent sinner; because justifying faith cannot exist without previous repentance.

Yet although both repentance, and the fruits thereof, are in some sense necessary before justification, neither the one nor the other is necessary in the same sense, or in the same degree with faith. Not in the same degree. For in whatever moment a man believes, (in the Christian sense of the word,) he is justified. But it is not so, at whatever

moment he repents, or brings forth any, or all the fruits of repentance.-Consequently, none of these are necessary to justification, in the same degree with faith.'

'Nor in the same sense. For none of these has so direct, immediate a relation to justification as faith. This is proximately necessary thereto; repentance remotely, as it is necessary to faith (so the error of the press is to be corrected.) And the fruits of repentance still more remotely, as they are necessary to the increase, or continuance of repentance. And even in this sense, they are only necessary on supposition-if there be time and opportunity for them. For in many instances there is not, but God cuts short his work, and faith prevents the fruits of repentance.'

2. Thus far I believe we are nearly agreed. But on those words, Far other qualifications are required, in order to our standing before God in glory, than were required in order to his giving us faith and pardon: in order to this, nothing is indispensably required, but repentance or conviction of sin; but in order to the other, it is indispensably required, that we be fully cleansed from all sin:' you remark, “Here, I apprehend, are two great mistakes, 1. You make too little necessary before pardon. 2. Too much afterward. You confine repentance within too narrow limits, and extend holiness beyond its just bounds, (p. 92.) First, By repentance you mean only conviction of sin. But this is a very partial account of it. Every child that has learned his catechism can tell, that forsaking of sin is also included in it.-Living in obedience to God's will, when there is opportunity; and even when there is not, a sincere desire and purpose to do so-and a faith in God's mercies through Christ Jesus."

I had said, 'In order to God's giving us faith and pardon, nothing is indispensably required but repentance,' i. e. 'Conviction of sin, producing real desires and sincere resolutions of amendment.' But you "apprehend, that I am here in a great mistake:" that I give a "very partial account of repentance:" that I ought to "include therein a sincere desire and purpose to obey God." I do: I have

said so expressly. And "living in obedience to God's will, when there is opportunity." Very well; but I here speak of what is indispensably required, i. e. whether there is opportunity of actual obedience or not. "And a faith in God's mercies through Christ Jesus." A very great mistake indeed! My not including faith in that repentance, which I say is indispensably required—in order to faith!

"Secondly, You make sinless perfection necessary after justification, in order to make us meet for glory." And who does not? Indeed men do not agree in the time. Some believe it is attained before death: some, in the article of death: some, in an after-state; in the mystic, or the popish purgatory. But all writers whom I have ever seen till now (the Romish themselves not excepted) agree, that we must be fully cleansed from all sin, before we can enter into glory:

3. After what has already been allowed, I cannot think it needful to dispute farther on the head of justification. Rather suffer me to close this part of our debate, by transcribing what I assent to, from that clear recapitulation of your sentiments, which you have given in your 45th and 46th pages.

"First, Justification is the act of God, pardoning our sins, and receiving us again to his favour. This was free in him, because undeserved by us; undeserved, because we had transgressed his law, and could not, nor even can now, perfectly fulfil it.'

2. We cannot therefore be justified by our works, because this would be, to be justified by some merit of our own. Much less can we be justified by an external shew of religion, or by any superstitious observances.

3. The life and death of our Lord is the sole meritorious cause of this mercy, which must be firmly believed and trusted in by us. Our faith therefore in him, though not more meritorious than any other of our actions, yet has a hearer relation to the promises of pardon through him, and is the mean and instrument whereby we embrace and receive them.'

4. True faith must be lively and productive of good works, which are its proper fruits, the marks whereby it is known.'

5. Works really good, are such as are commanded by God (springing from faith) done by the aid of his Holy Spirit, with good designs, and to good ends. These may be considered as internal or external,'

6. The inward ones, such as hope, trust, fear, and love of God and our neighbour, (which may be more properly termed good dispositions, and [are branches of] sanctification) must always be joined with faith, and consequently be conditions present in justification, though they are not the means or instruments of receiving it.'

7. The outward'-(which are more properly termed good works,) though there be no immediate opportunity of practising them, and therefore a sincere desire and resolution to perform them, be sufficient for the present; yet must follow after as soon as occasion offers, and will then be necessary conditions of preserving our justification.'

8. There is a justification conveyed to us in our baptism, or properly, this state is then begun. But-should we fall into sins we cannot regain it without true faith and repentance, which implies (as its fruits) a forsaking of our sins, and amendment of (our whole) life.'

I have only one circumstance farther to add, namely, That I am not newly convinced of these things. For this is the doctrine which I have continually taught for eight or nine years last past: only, I abstained from the word condition, perhaps more scrupulously than was needful.

4. With regard to the consequences of my teaching this doctrine, I desire any who will not account it lost labour, to consult with his own eyes, seriously and in the fear of God, the 3d and 4th Journals. And if he pleases, he may farther read over and compare, from the 25th to the 29th page of my answer, with your reply, from the 101st (inclusive) to the 104th page.

Among the consequences you reckoned (in your Remarks) besides "introducing predestination, confusion, presumption, and despair, many very shocking instances of all