1. Can an unbeliever (whatever he be in other respects)
challenge anything of God’s justice?
He cannot, nothing but hell; and this is a point on
which we cannot insist too much.
2. Do we exempt men of their own righteousness as we did
at first? Do we sufficiently labor, when they begin to be convinced of
sin, to take away all they lean upon? Should we not then endeavor with all
our might to overturn their false foundation?
This was at first one of the principal points, and
ought to be so still: for till all other foundations are overturned they
cannot build on Christ.
3. Did we not then purposely thrown them into
convictions, into strong sorrow and fear? Nay, did we not strive to make
them inconsolable, refusing to be comforted?
We did. And so should we do still, for the stronger
the conviction the speedier is the deliverance. And none so soon receive
the peace of God as those who steadily refuse all other comfort.
4. What is sincerity?
Willingness to know and do the whole will of God. The
lowest species thereof seems to be faithfulness in that which is little.
5. Has God any regard for man’s sincerity?
So far, that no man in any state can possibly please
God without it; neither in any moment wherein he is not sincere.
6. But can it be conceived that God has regard for the
sincerity of an unbeliever?
Yes, so much, that if he persevere therein, God will
infallibly give him faith.
7. What regard may we conceive him to have to the
sincerity of a believer?
So much that in every sincere believer he fulfills all
the great and precious promises.
8. Whom do you term a sincere believer?
One that walks in the light, as God is in the light.
9. Is sincerity the same with a single eye?
Not altogether; the latter refers to our intentions,
the former to our will or desires.
10. Is it not all in all?
All will follow persevering sincerity; God gives
everything with it, nothing without it.
11. Are not then sincerity and faith equivalent terms?
By no means. It is at least as nearly related to work
as it is to faith. For example, who is sincere before he believes? He
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 jealous of all good
works.
12. Is not sincerity what St. Paul terms a willing mind?
I Corinthians 7:12.
Yes, it the word were taken in a general sense, for it
is a constant disposition to use all the grace given.
13. But do we not then set sincerity on a level with
faith?
No, for we allow a man may be sincere and not be
justified, as he may be penitent and not justified (not as yet), but he
cannot have faith and not be justified. The very moment he believes he
is justified.
14. But do we not give up faith and sincerity in its p
lace as the condition of our acceptance with God?
We believe it is a condition of our continuing in a
state of acceptance, as repentance likewise is. And we believe it is a
condition of our continuing in a state of acceptance with God. 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 sincere they were not applied.
15. Is not this that going about to establish your own
righteousness whereof St. Paul speaks?
St. Paul there manifestly speaks of unbelievers who
sought to be accepted for the sakes 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.
16. But do you consider that we are under the covenant
of grace, and that the covenant of works is now abolished?
All mankind is under the covenant of faith and works.
17. What means then: to him that believeth, his faith is
counted for righteousness?
That God forgives him that is unrighteous as soon as
he believes, accepting his faith instead of perfect righteousness. But
then, observe, universal righteousness follows though it did not precede
faith.
18. But is faith thus counted to us for righteousness,
at whatsoever time we believe?
Yes, in whatsoever moment we believe all our past sins
vanish away. They are as though they never had been, and we stand clear
in the sight of God.
19. Are not the assurance of faith, the inspiration of
the Holy Ghost, and revelation of Christ in us, terms of nearly the same
import?
He that denies one of them must deny all; they are so
closely connected.
20. Are they ordinarily, where the pure gospel is
preached, essential to our acceptance?
Undoubtedly they are, and as such to be insisted on in
the strongest terms.
21. Is not the whole dispute of salvation by faith, or
by works, as mere strife of words?
In asserting salvation by faith we mean this: first,
that pardon (salvation begun) is received by faith, producing works;
second, that holiness (salvation continued) is the reward of this faith.
If you assert salvation by works, or by faith and works means the same
thing (understanding by faith, the revelation of Christ in us, by
salvation, pardon, holiness, glory), we will not strive with you at all.
If you do not, this is not strife of words, but the very vitals, the
essence of Christianity is the thing in question.
22. Wherein does our doctrine now differ from that
preached by Mr. Wesley at Oxford ?
Chiefly in these two points: first, he then knew
nothing of that righteousness of faith in justification; nor, second of
that nature of faith itself, as implying consciousness of pardon.
23. May not some degree of the love of God go before a distinct sense of
justification?
We believe it may.
24. Can any degree of holiness or sanctification?
Many degrees of outward holiness may; yea, and some
degrees of meekness and several other tempers which would be branches of
Christian holiness, but they do not spring from Christian principles.
For the abiding love of God cannot spring but from a faith in pardoning
God. And no true Christian holiness can exist without that love of God
for its foundation
25. Is every man as soon as he believes a new creature,
sanctified, pure in heart? Has he then a new heart? Does Christ dwell
therein? And is he a temple of the Holy Ghost?
All these things may be affirmed of every believer in
a true sense. Let us not therefore contradict those who maintain it. Why
should we contend about words?
