Wesley Corpus

36.) Flatly contrary to the declaration of St. Paul, “By grace we are saved through faith.” To put the matter out of dispute, you declare that you mean by faith, “a desire to be one with Christ.” (Part I., p. 50.) Again: “The desire of turning to God is the coming of Christ into the soul. This faith will save thee.” (Page 76.) So, in your judgment, saving faith is, “a desire of coming to God, or of being one with Christ.” I know the contrary from experience. I had this desire many years before I even knew what saving faith was. Faith is so far from being only this desire, that it is no desire at all. It differs from all desire toto genere, although doubtless all good desires accompany it. It is, according to St. Paul, an exeyxos, an “evidence” or “conviction” (which is totally different from a desire) “of things not seen,” a supernatural, a divine evidence and conviction of the things which God hath revealed in his word; of this in particular, that the Son of God hath loved me and given himself for me. Whosoever hath this faith is born of God. Whosoever thus believeth is saved; and if he endure therein to the end, shall be saved everlastingly. The process of this work in the soul, of the present salva tion which is through faith, you likewise describe confusedly and obscurely. The sum of what you say is this:-- “The painful sense of what you are, kindled into a working state of sensibility by the light of God, is the light and fire from whence the spirit of prayer proceeds. In its first kind ling, nothing is found but pain, wrath, and darkness: And therefore its first prayer is all humility.” (Part II., p. 172.) Would it not be more intelligible if one had said, “The con vincing Spirit of God gives you to see and feel that you are a poor undone, guilty, helpless sinner: At the same time, he in cites you to cry for help to Him who is “mighty to save?” This is true.