Wesley Corpus

It is undoubtedly true that nothing avails for our final salvation without kainh ktisis 'a new creation,' and, consequent thereon, a sincere, uniform keeping of the commandments of God. This St. Paul constantly declares. But where does he say this is the condition of our justification In the Epistles to the Romans and Galatians particularly he vehemently asserts the contrary, earnestly maintaining that nothing is absolutely necessary to this but 'believing in Him that justifieth the ungodly'--not the godly, not him that is already a 'new creature,' that previously keeps all the commandments of God. He does this afterward: when he is justified by faith, then his faith 'worketh by love.' 'Therefore there is no condemnation to them that are in Christ Jesus,' justified by faith in Him, provided they 'walk in Him whom they have received, not after the flesh, but after the Spirit' (page 23). But, should they turn back and walk again after the flesh, they would again be under condemnation. But this no way proves that 'walking after the Spirit' was the condition of their justification. Neither will anything like this follow from the Apostle's saying to the Corinthians, 'Though I had all faith, so as to remove mountains, and have not charity, I am nothing.' This only proves that miracle-working faith may be where saving faith is not. 8. To the argument, 'St. Paul says "Abraham was justified by faith,"' you answer, 'St. James says "Abraham was justified by works"' (page 24). True; but he neither speaks of the same justification, nor the same faith, nor the same works. Not of the same justification: for St. Paul speaks of that justification which was five-and-twenty years before Isaac was born (Genesis); St. James of that wherewith he was justified when he offered up Isaac on the altar. It is living faith whereby St. Paul affirms we are justified; it is dead faith whereby St. James affirms we are not justified. St. Paul speaks of works antecedent to justification; St. James of works consequent upon it. This is the plain, easy, natural way of reconciling the two Apostles.