Ii.
likewise you do not reply. Here is then a sixth contradiction, alleged against me, but not proved.
13. However, you add, “Had you shown me mistaken in any point you have attempted to reply to, still you confess errors and wickedness enough among the Moravians, to render your account of them very inconsistent. But you have not succeeded in any one answer. You have not shown that I have, in any one instance, misquoted you, or misunderstood the character you had given of them, or 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 honor, in setting pen to paper again. But is it so? Have I all this while quite forgot the argument you was urging? I hope not. I seem to remember you was urging some argument to prove, that I “fall not only into inconsistencies, but direct contradictions;” (Remarks, p. 21;) and that I showed 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 showed, 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 anything 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 have 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 anything 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 justified.”
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 repentance’ 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 elegcov (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 elegcov, 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.
“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 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.” (Page 92.)
I had said, “In order to God’s giving us faith and pardon, nothing is indispensably required but repentance,” that is, “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, that is, whether there is opportunity of actual obedience or no; — “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 pages 45 and 46: —
“(1.) Justification is the act of God, pardoning our sins, and receiving us again to his favor. This was free in him, because undeserved by us; undeserved, because we had transgressed his law, and could not, nor even can now, perfectly fulfill 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 show 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 nearer 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 neighbor, (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 practicing 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 labor, to consult with his own eyes, seriously and in the fear of God, the Third and Fourth Journals. And if he pleases, he may farther read over and compare my answer; with your reply, from the one hundred and first inclusive, to the one hundred and fourth page.
Among the consequences you reckoned, (in your Remarks,) besides, “introducing predestination, confusion, presumption, and despair, many very shocking instances of all which” (your words are) “you give us among your followers.” (Pages 52, 55.) I answered, “You should have specified a few of those instances, at least the pages where they occur. (Suppose, only three of each sort, out of any or all the Four Journals.) Till this is done, I can look upon this assertion as no other than a flourish of your pen.”
Upon this you exclaim: (Page 111:) “I must beg the reader to observe your method of citing my words. Many instances of omissions he has had already. But here is such a one, as I believe few controversies can parallel. Would not any one imagine from the view of these words, (Predestination, confusion, presumption, and despair,) that they occurred all together in page fifty-two, of my Remarks, and that I observed nothing farther concerning this point? Could it be thought that any thing intervened between the page referred to, and the last sentence? And yet so it is, that near three pages intervene!” Ha! do near three pages intervene! Prodigious indeed! “And this is called an answer!” So it is, for want of a better. “Your business was to show, that the Calvinistical notion have not prevailed among the Methodists, or that they were no consequences of unconditional justification.” No, Sir, it was not my business to show this. It was not my business to prove the negative; but yours, to prove the affirmative. Mr. Whitefield is himself a Calvinist. Such therefore doubtless are many of his followers. But Calvinism has not prevailed at all among any other of the Methodists, (so called,) nor is it to this day any consequence of unconditional justification, in the manner wherein I preach it.
5. You next “take the pains to lay before the reader an instance or two of confusion,” etc. The first I read thus: —
“While we were at the room, Mrs. J., sitting at home, took the Bible to read; but on a sudden threw it away, saying, ‘I am good enough. I will never read or pray more.’ She was in the same mind when I came; often repeating, ‘I used to think I was full of sin, and that I sinned in every thing I did. But now I know better; I am a good Christian; I never did any harm in my life; I do not desire to be any better than I am.’ She spake many things to the same effect, plainly shoving that the spirit of pride and of lies had the full dominion over her. I asked, ‘Do you desire to be healed?’ She said, ‘I am whole.’ ‘But do you desire to be saved?’ She replied, ‘I am saved, I ail nothing, I am happy.’
“This is one of the fruits of the present salvation and sinless perfection taught by you among the weak and ignorant.” (Page 11.)
I should wonder if the scarecrow of sinless perfection was not brought in some way or other. But to the point: You here repeat a relation as from me, and that “in confirmation,” you say, “of your own veracity,” and yet leave out both the beginning of that relation, part of the middle, and the end of it.
I begin thus: “Sun. 11. — I met with a surprising instance of the power of the devil.” (Vol. I.) These words, of all others, should not have been left out, being a key to all that follows. In the middle of the relation, immediately after the words, “I am happy,” I add, “Yet it was easy to discern she was in the most violent agony both of body and mind; sweating exceedingly, notwithstanding the severe frost, and not continuing in the same posture a moment:” — A plain proof that this was no instance of presumption, nor a natural fruit of any teaching whatever. It ends thus: “About a quarter before six the next morning, after lying quiet a while, she broke out, ‘Peace be unto thee’ (her husband); ‘peace be unto this house; the peace of God is come to my soul; I know that my Redeemer liveth.’ And for several days her mouth was filled with his praise, and her talk was wholly of his wondrous works.” Had not these words been left out, neither could this have passed for an instance of despair. Though still I do not know but it might have stood for an instance of confusion, etc.
I must not forget that this was cited at first as a proof of my enthusiasm; as an instance of a private revelation, “which,” you say, “I seem to pay great credit to, — representing the conjectures of a woman, whose brain appears to have been too much heated, as if they had been owing to a particular and miraculous spirit of prophecy.” (Remarks, p. 64.) I answered, “Descant, Sir, as you please on this enthusiasm; on the credit I paid to this private revelation; and my representing the conjectures of this brain-sick woman as owing to a miraculous power of the Spirit of prophecy: And when you have done, I will desire you to read the passage once more; where you will find my express words are, introducing this account: ‘Sun. 11. I met with a surprising instance of the power of the devil.’ Such was the credit I paid to this revelation! All which I ascribe to the Spirit of God is, the enabling her to strive against the power of the devil, and at length restoring peace to her soul.”
I was in hopes you had done with this instance. But I am disappointed: For in your Second Letter I read thus: —
“The instances of enthusiasm and presumption which your last Journal had furnished me with remain now to be reviewed. The first was of a private revelation, which you appeared to pay great credit to. You had represented everything the woman had spoke in her agony as coming to pass.” But I had not represented anything she spoke then, whether it came to pass or no, as coming from the Spirit of God, but from the devil. You say, “When I read this first, I was amazed, and impatient to look again into your Journal. But I had no sooner done this, but I was still more astonished. For you have very grievously misrepresented the case.” If I have, then I will bear the blame; but if not, it will light on your head. “It is not this account which you had thus introduced; but another, and a very different one, of what happened a day or two before. Sunday, you mention her as being guilty of gross presumption, which you attribute to the power of the devil. But on Monday and Tuesday the opposite revelations happened, which you relate without the least mark of diffidence or blame.”
I am grieved that you constrain me to say any more. In the sixty-sixth and sixty-seventh pages of the last Journal, f45 I gave account of Mrs. Jones, which I term “a surprising instance of the power of the devil.” It includes the occurrences of three days. This you brought as a proof of my enthusiasm. I answer, “The very words that introduce this account” prove it is no instance of enthusiasm; meaning by this account, (as I suppose is plain to every reader,) the following account of Mrs. Jones. You reply, “It is not this account, which you had thus introduced, but another, and a very different one, of what happened a day or two before.” Sir, it is the whole account of Mrs. Jones which I thus introduce; and not another, not a very different one. And I attribute the agony which she (Mrs. Jones) was in, and most of the words which she spoke, both on Sunday, Monday, and Tuesday, not to the Spirit of God, but to the power of the devil.
6. The next instance which you relate as an instance of despair, is that of a young woman of Kingswood; which you break off with, (‘Take me away, etc.” But why did you not decipher that “etc.”? Why did you not add the rest of the paragraph? Because it would have spoiled your whole argument. It would have shown what the end of the Lord was in permitting that severe visitation. The words are, “We interrupted her by calling again upon God, on which she sunk down as before, (as one asleep,) and another young woman began to roar as loud as she had done. My brother now came in, it being about nine o’clock. We continued in prayer till past eleven; when God in a moment spoke peace into the soul, first, of the first tormented, and then of the other. And they both joined in singing praises to Him who had stilled the enemy and the avenger.” (Vol.
I.)
7. I am sorry to find you still affirm, that, with regard to the Lord’s supper also, I “advance many injudicious, false, and dangerous things. Such as,
(1.) That, ‘a man ought to communicate, without a sure trust in God’s mercy through Christ.’” (Page 117.) You mark these as my words; but I know them not.
(2.) “That there is no previous preparation indispensably necessary, but a desire to receive whatsoever God pleases to give.” But I include abundantly more in that desire than you seem to apprehend; even a willingness to know and do the whole will of God.
(3.) “That no fitness is required at the time of communicating,” (I recite the whole sentence,) “but a sense of our state, of our utter sinfulness and helplessness! Every one who knows he is fit for hell, being just fit to come to Christ, in this, as well as in all other ways of his appointment.” But neither can this sense of our utter sinfulness and helplessness subsist, without earnest desires of universal holiness. “There was another passage,” you say, “which you chose to omit.” (Page 118.) Which this was, I do not understand. Nor do I perceive any one of these dreadful positions (as you style them) to be contrary to the word of God.
8. You will likewise, at all hazards, stand your ground, as to the charge of stoical insensibility. I answered before, “How do you support the charge? Why thus: ‘You say, The servants of God suffer nothing.’ And can you possibly misunderstand these words, if you read those that immediately follow? — ‘His body was well-nigh torn asunder with pain. But God made all his bed in his sickness. So that he was continually giving thanks to God, and making his boast of his praise.’” (Page 405.) You reply, “If you meant no more than that a man under the sharpest pains may be thankful to God, why did you call this a strange truth?” (Page 118.) Because I think it is so. I think it exceeding strange, that one in such a degree of pain should be continually giving thanks to God. Not that I suppose him “insensible of his torments.” “His body,” I say, “was well-nigh torn asunder with pain.” But the love of God so abundantly overbalanced all pain, that it was as nothing to him.
“The next instance is as follows: One told you, ‘Sir, I thought last week there could be no such rest as you describe; none in this world wherein we should be so free as not to desire ease in pain. But God has taught me better. For on Friday and Saturday, when I was in the strongest pain, I never once had one moment’s desire of ease.’” Add, “But only that the will of God might be done.”
Neither has this any resemblance of “stoical insensibility.” I never supposed that this person did not feel pain; (nor indeed that there is any state on earth wherein we shall not feel it;) but that her soul was filled with the love of God, and thankfully resigned to his will.