Wesley Corpus

For none of these has so direct, immediate a relation to justification as faith. This is proxi mately necessary thereto; repentance remotely, as it is neces sary 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 to observe what you object. “If faith,” say you, “is the sole condition of justification, then it is our sole duty.” (Remarks, p. 25.) I deny the consequence. Faith may be, in the sense above described, the sole condition of justification; and yet not only repentance be our duty before, but all obedi ence after, we believe. . You go on : “If good works are not conditions of our justi fication,they are not conditions of our (final) salvation.” (Page 25.) I deny the consequence again. Good works, properly so called, cannot be the conditions of justification; because it * See this glaring misprint of one of the earliest editions corrected by Mr. Wes ley himself in a subsequent part of this volume, page 428.--EDIT. is impossible to do any good work before we are justified. And yet, notwithstanding, good works may be, and are, conditions of final salvation. For who will say it is impossible to do any good work before we are finally saved? You proceed: “Can we be saved in the contemptuous neg lect of repentance, prayer,” &c.? (Page 26.) No, nor justified neither; but while they are previous to faith, these are not allowed to be good works. You afterwards argue from my own concessions, thus: “Your notion 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 to reconcile to this, the position, that these duties are not conditions of our justification? If we are justified without them, we may be saved without them.