Wesley Corpus

‘No in the same sense. For none of these has so direct, immediate arelation to justification as faith. This is proximately necessarythereto; repentance remotely, as it is necessary (to faith. And the fruits of repentance still more remotely, as they are necessary [These words (omitted through a printer’s error) are restored by Wesley in his second letter to Mr. Church. See page 255.]) to the increase or continuance of repentance. And even in this sense, these are only necessary on supposition -- if there be time and opportunity for them; for in many instances there is not; but God cuts short his work, and faith prevents the fruits of repentance: So that the general proposition is not overthrown, but clearly established, by these concessions; and we conclude still, that faith alone is the proximate condition of justification.’ 4. This is what I hold concerning justification. I am next briefly toobserve what you object. ‘If faith,’ say you, ‘is the sole condition of justification, then it is our sole duty.’ (Remarks, p. 25.) I deny theconsequence. Faith may be, in the sense above described, the sole condition of justification; and yet not only repentance be our dutybefore, but all obedience after, we believe. You go on: ‘If good works are not conditions of ourjustification, they are not conditions of our (final) salvation’ (ibid.). I deny the consequence again. Good works, properly so called, cannot be the conditions of justification; because it is impossible to do any good work before we are justified. And yet, notwithstanding, good works may be, and are, conditions of finalsalvation. For who will say it is impossible to do any good workbefore we are finally saved You proceed: ‘Can we be saved in the contemptuous neglect of repentance, prayer,’ &c. (Page 26.) No, nor justified neither; but while they are previous to faith, these are not allowed to be goodworks. You afterwards argue from my own concessions, thus: ‘Yournotion of true stillness is, “a patient waiting upon God, by lowliness, meekness, and resignation, in all the ways of his holy law, and the works of his commandments.” But how is it possible toreconcile to this, the position, that these duties are not conditions ofour justification If we are justified without them, we may be savedwithout them. This consequence cannot be too often repeated.’ (Ibid.)