Wesley Corpus

‘There is not a just man upon earth that sinneth not.’ Solomon might truly say so before Christ came. And St. John might, after He ca, me, say as truly, ‘Whosoever is born of God sinneth not’ (page 261). But ‘in many things we offend all.’ That St. James does not speak this of himself or of real Christians will clearly appear to all who impartially consider the context. The Ninth Dialogue proves excellently well that we cannot be justified by our works. But have you thoroughly considered the words which occur in the 270th page -- ‘O children of Adam, you are no longer obliged to love God with all your strength, nor your neighbor as yourselves. Once, indeed, I insisted on absolute purity of heart; now I can dispense with some degrees of evil desire. Since Christ has fulfilled the law for you, you need not fulfill it. I will connive at, yea accommodate my demands to, your weakness.’ I agree with you that ‘this doctrine makes the Holy One of God a minister of sin.’ And is it not your own Is not this the very doctrine which you espouse throughout your book I cannot but except to several passages also in the Tenth Dialogue. I ask, first, ‘Does the righteousness of God ever mean,’ as you affirm, ‘the merits of Christ’ (Page 291.) I believe not once in all the Scripture. It often means, and particularly in the Epistle to the Romans, God’s method of justifying sinners. When, therefore, you say, ‘The righteousness of God means such a righteousness as may justly challenge His acceptance’ (page 292), I cannot allow it at all; and this capital mistake must needs lead you into many others. But I follow you step by step. ‘In order to entitle us to a reward, there must be an imputation of righteousness’ (ibid.). There must be an interest in Christ, and then 'every man shall receive his own reward according to his own labor.’