The works of the Rev. John Wesley, Vol. 03 (of 32)

by John Wesley

3. “But is this the faith of assurance, or faith of adherence?” The scripture mentions no such distinction. The apostle says, There is one faith, and one hope of our calling, one Christian, saving faith, as there is one Lord, in whom we believe, and one God and Father of us all. And it is certain, this faith necessarily implies an assurance (which is here only another word for evidence, it being hard to tell the difference between them) that Christ loved me, and gave himself for me. For he that believeth, with the true, living faith, hath the witness in himself. The Spirit witnesseth with his spirit, that he is a child of God. Because he is a Son, God hath sent forth the Spirit of his Son into his heart, crying Abba, Father: giving him an assurance that he is so, and a child-like confidence in him. But let it be observed, that, in the very nature of the thing, the assurance goes before the confidence. For a man cannot have a child-like confidence in God, till he knows, he is a child of God. Therefore confidence, trust, reliance, adherence, or whatever else it be called, is not the first, as some have supposed, but the second branch or act of faith.

4. It is by this faith we are saved, justified and sanctified, taking that word in its highest sense. But how are we justified and sanctified by faith? This is our third head of enquiry. And this being the main point in question, and a point of no ordinary importance, it will not be improper, to give it a more distinct and particular consideration.

III. 1. And first, how are we justified by faith? In what sense is this to be understood? I answer, faith is the condition, and the only condition of justification. It is the condition: none is justified but he that believes; without faith no man is justified. And it is the only condition; this alone is sufficient for justification. Every one that believes is justified, whatever else he has or has not. In other words: no man is justified, ’till he believes: every man when he believes is justified.

2. “But does not God command us to repent also? Yea, and to bring forth fruits meet for repentance? To cease, for instance, from doing evil, and learn to do well? And is not both the one and the other of the utmost necessity? Insomuch, that if we willingly neglect either, we cannot reasonably expect to be justified at all? But if this be so, how can it be said, that faith is the only condition of justification?”

God does undoubtedly command us, both to repent, and to bring forth fruits meet for repentance: which if we willingly neglect, we cannot reasonably expect to be justified at all: therefore both repentance, and fruits meet for repentance, are in some sense necessary to justification. But they are not necessary in the same sense with faith, nor in the same degree. Not in the same degree; for those fruits are only necessary conditionally; if there be time and opportunity for them. Otherwise a man may be justified without them, as was the thief upon the cross: (if we may call him so; for a late writer has discovered, that he was no thief, but a very honest and respectable person!) But he cannot be justified without faith: this is impossible. Likewise let a man have ever so much repentance, or ever so many of the fruits meet for repentance, yet all this does not at all avail: he is not justified ’till he believes. But the moment he believes, with or without those fruits, yea, with more or less repentance, he is justified. Not in the same sense; for repentance and its fruits are only remotely necessary, necessary in order to faith: whereas faith is immediately and directly necessary to justification. It remains, that faith is the only condition, which is immediately and proximately necessary to justification.

3. “But do you believe, we are sanctified by faith? We know you believe, that we are justified by faith: but do not you believe, and accordingly teach, that we are sanctified by our works?”

So it has been roundly and vehemently affirmed, for these five and twenty years. But I have constantly declared just the contrary: and that in all manner of ways. I have continually testified in private and in public, that we are sanctified, as well as justified, by faith. And indeed the one of those great truths does exceedingly illustrate the other. Exactly as we are justified by faith, so are we sanctified by faith. Faith is the condition, and the only condition of sanctification, exactly as it is of justification. It is the condition; none is sanctified but he that believes; without faith no man is sanctified. And it is the only condition: this alone is sufficient for sanctification. Every one that believes is sanctified, whatever else he has, or has not. In other words: no man is sanctified till he believes: every man when he believes is sanctified.

4. “But is there not a repentance consequent upon, as well as a repentance previous to, justification? And is it not incumbent on all that are justified, to be zealous of good works? Yea, are not these so necessary, that if a man willingly neglect them, he cannot reasonably expect, that he shall ever be sanctified in the full sense, that is, perfected in love? Nay, can he grow at all in grace, in the loving knowledge of our Lord Jesus Christ? Yea, can he retain the grace which God has already given him? Can he continue in the faith which he has received, or in the favour of God? Do not you yourself allow all this, and continually assert it? But if this be so, how can it be said, that faith is the only condition of sanctification?”

5. I do allow all this, and continually maintain it, as the truth of God. I allow, there is a repentance consequent upon, as well as a repentance previous to justification. It is incumbent on all that are justified, to be zealous of good works. And these are so necessary, that if a man willingly neglect them, he cannot reasonably expect, that he shall ever be sanctified. He cannot grow in grace, in the image of God, the mind which was in Christ Jesus. Nay, he cannot retain the grace he has received, he cannot continue in faith, or in the favour of God.

What is the inference we must draw herefrom? Why, that both repentance, rightly understood, and the practice of all good works, works of piety, as well as works of mercy, (now properly so called, since they spring from faith) are in some sense necessary to sanctification.