Wesley Corpus

15.) I do; an exeryxos of things not seen ; which is far more than a bare assent, and yet toto genere differ ent from a reliance. Therefore, if you prove that neither an assent nor a reliance justifies, nor both of them together, still you do not prove that we are not justified by faith, even by faith alone. But how do you prove, that we cannot be justified by faith as a reliance on the promises? Thus: “Such a reliance must be founded on a consciousness of having performed the conditions. And a reliance so founded is the result of works wrought through faith.” No; of works wrought without faith; else the argument implies a contradiction. For it runs thus: (On the supposition that faith and reliance were synonymous terms:) Such a reliance is the result of works wrought through such a reliance. 5. Your Fourth argument against justification by faith alone, is drawn from the nature of justification. This, you observe, “implies a prisoner at the bar, and a law by which he is to be tried; and this is not the law of Moses, but that of Christ, requiring repentance and faith, with their proper fruits;” (page 16;) which now, through the blood of Christ, are accepted and “counted for righteousness.” St. Paul affirms this concerning faith, in the fourth chapter of his Epistle to the Romans. But where does he say, that either repentance or its fruits are counted for righteousness? Nevertheless, I allow that the law of Christ requires such repentance and faith before justification, as, if there be opportunity, will bring forth the “fruits of right eousness.” But if there be not, he that repents and believes is justified notwithstanding. Consequently, these alone are neces sary, indispensably necessary, conditions of our justification. 6. Your Last argument against justification by faith alone “is drawn from the method of God’s proceeding at the last day. He will then judge every man ‘according to his works. If, therefore, works wrought through faith are the ground of the sentence passed upon us in that day, then are they a necessary condition of our justification; ” (page 19;) in other words, “if they are a condition of our final, they are a condition of our present, justification.” I cannot allow the consequence. All holiness must precede our entering into glory.