Wesley Corpus

18. Is it not all in all? A. All will follow persevering sincerity. God gives every thing with it; nothing without it. Q. 19. Are not then sincerity and faith equivalent terms? A. By no means. It is at least as nearly related to works as it is to faith. For example, Who is sincere before he believes? He that then does all he can; he that, according to the power he has received, brings forth “fruits meet for repentance.” Who is sincere after he believes? He that, from a sense of God’s love, is zealous of all good works. Q. 20. Is not sincerity what St. Paul terms a willing mind, m Tpo6vula? (2 Cor. viii. 12.) A. Yes: If that word be taken in a general sense. For it is a constant disposition to use all the grace given. Q. 21. But do we not then set sincerity on a level with faith? A. No. For we allow a man may be sincere, and not be jus tified, as he may be penitent, and not be justified; (not as yet;) but he cannot have faith, and not be justified. The very moment he believes, he is justified. Q. 22. But do we not give up faith, and put sincerity in its place, as the condition of our acceptance with God? A. We believe it is one condition of our acceptance, as repentance likewise is. And we believe it a condition of our continuing in a state of acceptance. Yet we do not put it in the place of faith. It is by faith the merits of Christ are applied to my soul. But if I am not sincere, they are not applied. Q. 23. Is not this that “going about to establish your own righteousness,” whereof St. Paul speaks, Rom. x. 3? A. St. Paul there manifestly speaks of unbelievers, who sought to be accepted for the sake of their own righteousness. We do not seek to be accepted for the sake of our sincerity; but through the merits of Christ alone. Indeed, so long as any man believes, he cannot go about (in St. Paul’s sense) to “establish his own righteousness.” Q. 24. But do you consider, that we are under the covenant of grace, and that the covenant of works is now abolished? A.