God and a life of sincere universal obedience to him, such are in the bonds of iniquity, and have no part or lot in this matter. It is, moreover, given as the mark of a true Christian, that he groans after the deliverance from the body of death; not only from guilt and danger, but from the remainder of his corruption, and maintains a constant war against the law of sin and his members. What encouragement is there, therefore, for such a one to hope well of his state, that does not make it his business to keep his heart, and to watch over his lips and life; that does not wrestle with God for deliverance from, and greater victory over, his corruptions, and that does not look upon his remaining imperfections as the great burden of his life?

It is furthermore given in character of a true Christian, that he thankfully expects his deliverance only by Jesus Christ. The Apostle's answer to the question, "Who shall deliver me?" is, "I thank God through Jesus Christ our Lord." As if he had said, I thankfully look unto God, in and through Jesus Christ, as a sure refuge in this difficulty; and as the fountain of life, from whence I may safely expect my needed supplies. All unbelievers, therefore, as excluded from any justifiable pretence to this character, have no room left them to think well of their state.

In fine, the Christian here described, is one who with his mind does himself serve the law of God. He has had God's law put into his mind, and he serves God with his spirit. His whole man, all that can be called himself, is engaged in a life of Gospel obedience. What can they, therefore, have to do

with the peace and comfort which is here offered to Christians indeed, who are grossly defective, partial, and unsteady in their obedience; whose minds are wavering, and whose hearts are divided, between the service of God and their idols? "A double-minded man is unstable in all his ways: and let not that man think that he shall receive any thing of the Lord."

Now, to conclude this long letter, I will only further observe, that you may here find, in a summary and concise representation, the true characters of the children of God; as well as matter of conviction to those who cannot, and of consolation to those who can, apply these marks to themselves. If, upon an impartial examination, you can justify your claim to the characters here given, let no man rob you of the comfort and hope thereby set before you. But if you cannot find such marks in yourself, never rest till you obtain these evidences of a converted

state.

That the Lord may "comfort your heart, and stablish you in every good word and work, to do his will," is the prayer of, Yours, &c.

LETTER XI.

THE MORAVIAN AND ANTINOMIAN DOCTRINE OF JUSTIFICATION, IN SOME OF ITS PECULIAR POINTS, CONSIDERED AND REFUTED.

SIR,

IT is true, that I do agree with the Antinomians and Moravians in this, that "the righteousness of our Lord Jesus Christ is the alone matter of our justification before God." But I am, notwithstanding, very far from agreeing with them, in the whole of their doctrine on that important article of a sinner's justification by faith in Christ. The person

you have conversed with has imposed upon you, in pretending that "they and we are of the same sentiments with respect to the doctrine of justification." In compliance with your demands, I shall therefore endeavour to show you, "what is the difference between them and those of our profession, in this great point, and what are the reasons of our differing from them." I presume, you do not expect from me a particular detection of all the Moravian and Antinomian errors:* this would require a larger volume than

* As the reference made to the Moravians, or Church of the United Brethren, in this letter, tends to represent them in a very false light, it is necessary here to say a few words in their vindication. The charges which Dickinson brings against them, as holding unscriptural views about the nature of faith and the extent of the death of Christ, seem to be well founded; and there can be little doubt that their error, in both these respects, but especially in the former, is the true origin of some peculiarities which characterize their religious exercises. But many of the impro

I have leisure to write, or you would have patience to read. I shall therefore limit myself to the subject which you have proposed.

prieties of expression and erroneous opinions ascribed to Nicholas Lewis, Count of Zinzendorf, one of their most celebrated preachers, about the middle of last century, seem to have been aggravated, in no small degree, by the indiscretion of some of his hearers, who, in many cases, wrote his Sermons from his lips, and printed them as they best could, without his consent or revisal. It cannot be denied, that the zeal of this indefatigable man did occasionally outrun his prudence, and hurried him into extravagances, both of opinion and practice, which spread, for a time, among his community, and brought them into merited disrepute. But it ought to be remembered along with this, that the Count himself descried these evils, turned the energy of his mind against them, and lived to be successful in putting them down.

To represent the Moravians as a sect of Antinomians, which our author seems to do in some parts of this letter, is to do them an egregious injury; for although the quotations adduced from the Count's writings seem to favour this opinion, so far as he is concerned, (if the authorities quoted be trustworthy,) yet it is abundantly evident, from their known doctrines and manner of life, that no such heresy as that referred to can be ascribed to them as a body. Were it necessary, it would be easy to account for Dickinson's misapprehensions in reference to this reputable people. He lived remote from their chief settlements, and, till justice was lately done to them, they were a community much traduced, not merely by minor controversialists, but by writers of established name. It was very likely from these writers that he drew his information, believing, on their authority, what no one near him had begun to question at the time when his "Letters" were penned. Now, however, the United Brethren are estimated as they deserve. Their general soundness in the Christian faith is no longer doubted, while their fervent piety and purity of life -their characteristic quietness of spirit, and burning zeal for the spreading of the Gospel-are pointed out as bright examples to other Christian denominations. We cannot at present instruct these statements by reference to historical documents, although this can be easily done to the satisfaction of the most scrupulous; but while we tender them on behalf of the injured, we hope the reader will remember that we still hold the opinions combated in this letter to be erroneous opinions, by whomsoever they may be held and while we ask him to acquit the Moravians to the extent already stated, we ask him not to make any abatement in his respect for the author's reasonings.-D. Y.

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There are these two things especially in the doctrine of our justification by faith, which are to be condemned, as most dangerous errors in the sects you speak of. The first is, their notion of the nature of a saving faith. The second is, the part which they assign to faith in our justification. It is necessary, in order to set the affair in a proper light, that I be something particular upon each of these.

The first thing, then, to be considered, is their notion of the nature of a saving faith. This they suppose to consist in a joyful persuasion of our interest in Christ, and of our title to his purchased salvation. And accordingly, Count Zinzendorf, in his Discourses on the Redemption of Man, frequently gives us this view of a saving faith: "Believe, then, (says he,) that Jesus has atoned and paid a ransom for you all, and that you may experience it this very moment; and know that ye have been healed by his wounds, and by his stripes." And the Antinomians in general agree with him in this, that saving faith consists in a comfortable persuasion of our personal interest in the Lord Jesus Christ. But then, on the contrary, you may perceive, by what I have written to you on this subject, that I do not suppose this persuasion to enter into the definition of a saving faith, nor to be any part of it. It is what a true believer may want, and an unbelieving and impenitent sinner may entertain in a high degree.

This is an affair of vast consequence, and therefore demands a more distinct and particular consideration than I can now have opportunity for. I shall however attempt to set it in as plain and familiar a light as I can. In order to this, it will be