Wesley Corpus

7. “I shall now,” you say, “consider the account you give, in this Journal, of the doctrine of justification.” (Remarks, p. 30.) I will recite the whole, just as it stands, together with the occasion of it: “In the afternoon I was informed how many who cannot, in terms, deny it,-explain justification by faith. They say, ‘(1.) Justification is two-fold; the first in this life, the second at the last day. (2.) Both these are by faith alone, that is, by objective faith, or by the merits of Christ, which are the object of our faith.’ And this, they say, is all that St. Paul and the Church mean by, “we are justified by faith only. . But they add, (3) “We are not justified by subjective faith alone, that is, by the faith which is in us. But good works also must be added to this faith, as a joint condition both of the first and second justification.’ “In flat opposition to this, I cannot but maintain, (at least, till I have clearer light,) (1.) That the Justification which is spoken of by St. Paul to the Romans, and in our Articles, is not two-fold. It is one, and no more. It is the present remis sion of our sins, or our first acceptance with God. (2.) It is true, that the merits of Christ are the sole cause of this our justification. But it is not true, that this is all which St. Paul and our Church mean by our being justified by faith only; neither is it true, that either St. Paul or the Church mean, by faith, the merits of Christ. But, (3.) By our being justified by faith only, both St. Paul and the Church mean that the condition of our justification is faith alone, and not good works; inasmuch as all works done before justification have in them the nature of sin. Lastly. That faith which is the sole con dition of justification, is the faith which is wrought in us by the grace of God. It is a sure trust which a man hath, that Christ hath loved him and died for him.” (Vol. I. pp. 254, 255.) 8. To the first of these propositions you object, “that justi fication is not only two-fold, but manifold.