To Several Preachers and Friends Date: DUBLIN, July 10, 1771. DEAR SIR, You desired my farther thoughts on those propositions which close the Minutes of our last Conference. 'We have leaned too much toward Calvinism.' '1. With regard to man's faithfulness. Our Lord Himself taught us to use the expression; and we ought never to be ashamed of it. We ought steadily to assert it, on His authority, that if a man is not faithful in the unrighteous mammon God will not give him the true riches.' I think nothing farther need be said on this, as it is grounded on the express Word of God. '2. With regard to working for life. This also our Lord has expressly commanded us. " Labour " (literally work) " for the meat that endureth to everlasting life." And, in fact, every believer works for as well as from life.' 'Every believer': of such only the proposition speaks, And who can doubt it '3. We have received it as a maxim that " a man is to do nothing in order to justification." Nothing can be more false. Whoever desires to find favour with God should " cease from evil and learn to do well." Whoever repents should " do works meet for repentance." And if this is not in order to find favour, what does he do them for' And who can deny one line of this if he allows the Bible to be true Thus far, then, here is no ground for this marvellous outcry. Here is no heresy, but the words of truth and soberness. 'Review the whole affair. '1. Who of us is now accepted of God' (I mean, who is now in His favour The question does not refer to the gaining the favour of God, but the being therein, at any given point of time.) 'He that now believes in Christ with a loving and obedient heart.' Well, and who can deny this Who can find any fault either with the sentiment or the expression

'2. But who among those that never heard of Christ He that " feareth God and worketh righteousness " according to the light he has.' The very words of St. Peter Acts x. 34-5.: 'Of a truth I perceive God is no respecter of persons: but in every nation he that feareth God and worketh righteousness is accepted with Him' (dektos autw esti), is in a state of acceptance. Disprove this who can. '3. Is this the same with he that is sincere Nearly, if not quite.' So I think. But I contend not for a word. You may either take it or leave it. '4. Is not this salvation by works Not by the merit of works, but by works as a condition.' By salvation I here mean final salvation. And who can deny that both inward good works (loving God and our neighbour) and outward good works (keeping His commandments) are a condition of this What is this more or less than 'Without holiness no man shall see the Lord' '5. What have we, then, been disputing about these thirty years I am afraid about words.' That is, so far as we have been disputing (as I did with Dr. Church) whether works be a condition of salvation yea, or of justification, suppose you take that term as our Lord does (Matt. xii. 37), where (speaking of the Last Day) He says, 'By thy words thou shalt be justified.' With justification as it means our first acceptance with God this proposition has nothing to do. 'Tis true thirty years ago I was very angry with Bishop Bull, that great light of the Christian Church, because in his Harmonica Apostolica he distinguishes our first from our final justification, and affirms both inward and outward good works to be the condition of the latter, though not the former. '6. As to merit itself, of which we have been so dreadfully afraid, we are rewarded according to our works yea, because of our works. How does this differ from for the sake of our works And how differs this from secundum merita operum as our works deserve Can you split this hair I doubt I cannot.'

I follow after truth; and wherever I find it, I not only embrace it, but own it in the face of the sun. If any will show me this is not the truth, I will retract it. But let us consider it part by part. (1) 'We were dreadfully afraid of the word merit.' None can deny this. (2) 'We are rewarded (at the Last Day) according to our works.' Neither can this be denied. (3) 'Yea, because of our works.' Witness Abraham, the grand pattern of believers: 'Because thou hast done this thing, . . . in blessing I will bless thee' (Gen. xxii. 16-17). (4) 'How differs this from secundum merita operum as our works deserve ' I say again, I cannot split this hair. Whoever can has my free leave. And afterwards let him split his throat with crying out, 'Oh dreadful heresy!' '7. The grand objection to one of the preceding propositions is drawn from matter of fact. God does in fact justify those who by their own confession neither feared God nor wrought righteousness. Is not this an exception to the general rule It is a doubt if God makes any exception at all.' But methinks I would rather answer, We are sliding away from our question, which is not, how we gain, but how retain the favour of God. '8. Does not talking of a justified or a sanctified state tend to mislead men almost naturally leading them to trust in what was done in one moment Whereas we are every hour and every moment pleasing or displeasing to God according to our works, according to the whole of our inward tempers and our outward behaviour.' Perhaps the former part of this sentence is a little too strong. Instead of almost naturally I would say very frequently. But the latter contains a truth of the deepest importance, and one that cannot be too much inculcated. Every hour God is more or less pleased with us according to the whole of our inward and outward behaviour. If any candid person desires it, I am ready to explain myself more largely on any of the preceding heads. I am Your affectionate servant.