Is justifying faith a sense of pardon? No.

July 31, 1747

Dear Brother (Charles Wesley),

Yesterday I was thinking on a desideratum among us, a genesis problematica on justifying faith. A skeleton of it, (which you may fill up, or any one that has leisure,) I have roughly set down:

Is justifying faith a sense of pardon? Negatur (it is denied)

1. Every one is deeply concerned to understand this question well: But Preachers most of all; lest they either make them sad whom God hath not made sad, or encourage them to say, Peace, where there is no peace.

Some years ago we heard nothing of justifying faith, or a sense of pardon; so that when we did hear of them, the theme was quite new to us; and we might easily, especially in the heat and hurry of controversy, lean too much either to the one hand or to the other.

2. By “justifying faith,” I mean that faith which whosoever hath not is under the wrath and the curse of God. By “a sense of pardon,” I mean a distinct, explicit assurance that my sins are forgiven.

I allow, (1.) That there is such an explicit assurance. (2.) That it is the common privilege of real Christians. (3.) That it is the proper Christian faith, which “purifieth the heart,” and “overcometh the world.”

But I cannot allow, that justifying faith is such an assurance, or necessarily connected therewith.

3. Because, if justifying faith necessarily implies such an explicit assurance of pardon, then every one who has it not, and every one so long as he has it not, is under the wrath and under the curse of God. But this is a supposition contrary to Scripture, as well as to experience.

Contrary to Scripture; to Isaiah 50:10: “Who is among you that feareth the Lord, that obeyeth the voice of his servant, that walketh in darkness, and hath no light? Let him trust in the name of the Lord, and stay upon his God.”

Contrary to Acts 10:34, 35: “Of a truth I perceive that God is no respecter of persons; but in every nation he that feareth God, and worketh righteousness, is accepted with him.”

Contrary to experience; for J. R., &c., &c., had peace with God, no fear, no doubt, before they had that sense of pardon. And so have I frequently had.

Again: The assertion, “that justifying faith is a sense of pardon,” is contrary to reason: It is flatly absurd. For how can a sense of our having received pardon be the condition of our receiving it?

4. If you object, (1.) “J. T., St. Paul, &c., had this sense:” I grant they had: But they were justified, or rather had justifying faith, before they had it. (2.) “We know fifteen hundred persons who have this assurance.” Perhaps so: But this does not prove, they had not justifying faith till they received it. (3.) “We have been exceedingly blessed in preaching this doctrine.” We have been blessed in preaching the great truths of the Gospel; although we tacked to them, in the simplicity of our hearts, a proposition which was not true. (4.) “But does not our Church give this account of justifying faith?” I am sure she does of saving or Christian faith: I think she does of justifying faith too. But to the law and to the testimony. All men may err. But the word of the Lord shall stand for ever.

~ John Wesley

A cruel and unscriptural doctrine

John Fletcher: “Judicious Richard Baxter, by a variety of strong arguments, shows, that to represent assurance, or the kingdom of God in the Holy Ghost, as essential to all true faith, and promiscuously to shut up, in a state of damnation, all those to whom that “kingdom is not yet come with power,” is both cruel and unscriptural. (See the arguments in his Confession of Faith, from p. 189 to 214.)”

Turning from the truth

“See that sculler upon yonder river. The unwearied diligence and watchful skill with which he plies his two oars point out to us the work and wisdom of an experienced divine. What an even, gentle spring does the mutual effort of his oars give to his boat! Observe him: his right hand never rests but when the stream carries him too much to the left; he slacks not his left hand unless he is gone too much to the right; nor has he sooner recovered a just medium than he uses both oars again with mutual harmony. Suppose that for a constancy he employed but one, no matter which, what would be the consequence? He would only move in a circle; and if neither wind nor tide carried him along, after a hard day’s work he would find himself in the very spot where he began his idle toil.”

“This illustration needs very little explaining: I shall just observe that the Antinomian is like a sculler, who uses only his right hand oar; and the Pharisee, like him who plies only the oar in his left hand. One makes an endless bustle about grace and faith, the other about charity and works; but both, after all, find themselves exactly in the same case, with this single difference, that one has turned from truth to the right, and the other to the left.“

 ~ John Fletcher

Faith of assurance defined

“8. In August following, I had a long conversation with Arvin Gradin, in Germany. After he had given me an account of his experience, I desired him to give me, in writing, a definition of the full assurance of faith, which he did in the following words:

“Repose in the blood of Christ; a firm confidence in God and persuasion of his favor; the highest tranquillity, serenity, and peace of mind; with a deliverance from every fleshly desire, and a cessation of all, even inward, sins.”

This was the first account I ever heard from any living man, of what I had before learned myself from the oracles of God, and had been praying for (with the little company of my friends) and expecting for several years.”

John Wesley, A PLAIN ACCOUNT of CHRISTIAN PERFECTION

Essentials of saving faith under all dispensations

 “Some of my opponents, who find it easier to pass a jest than to answer an argument, will probably think that to beat me and the doctrine of the dispensations out of the field of truth, they need only laugh at my “inventing” different sorts of faith “by the dozen.”

“To nip this witticism in the bud, I declare, once more, that I make no more difference between the faith of a righteous heathen, and the faith of a father in Christ, than I do between daybreak and meridian light. That the light of a sincere Jew is as much one with the light of a sincere Christian, as the light of the sun in a cold, cloudy day in March, is one with the light of the sun in a fine day in May. And, that the difference between the saving faith peculiar to the sincere disciples of Noah, Moses, John the Baptist, and Jesus Christ, consists in a variety of degrees, and not in a diversity of species; saving faith under all dispensations agreeing in the following essentials: (1.) It is begotten by the revelation of some saving truth, presented by free grace, impressed by the Spirit, and received by the believer’s prevented free agency. (2.) It has the same original cause in all, that is, the mercy of God in Jesus Christ. (3.) It actually saves all, though in various degrees. (4.) Its sets all upon working righteousness; “some bearing fruit thirty, some sixty, and some a hundred fold.” And (5.) Through Christ it will bring all that do not make shipwreck of it, to one or another of “the many mansions,” which our Lord is gone to prepare in heaven for his believing, obedient people.” ~ John Fletcher

We have leaned too much toward Calvinism

EXTRACTS FROM THE MINUTES OF SOME LATE CONVERSATIONS BETWEEN THE REV. MR. WESLEY AND OTHERS, AT A PUBLIC CONFERENCE, HELD IN LONDON, AUGUST 7, 1770, AND PRINTED BY W. FINE, IN BRISTOL

Take heed to your doctrine. 

We said in 1744, 'We have leaned too much toward Calvinism.' Wherein?

1. With regard to man's faithfulness. Our Lord himself taught us to use the expression. And we ought never to be ashamed of it. We ought steadily to assert, on his authority, that if a man is not' ‘faithful in the unrighteous mammon,' God will not 'give him the true riches.'

2. With regard to working for life. This also our Lord has expressly commanded us. ' Labour,' (literally, 'work') 'for the meat that endureth to everlasting life.' And in fact every believer, till he comes to glory, works for, as well as from life.

3. We have received it as a maxim, that 'a man is to do nothing in order to justification.' Nothing can be more false. Whoever desires to find favour with God,—should 'cease from evil, and learn to do well.' Whoever repents, should do 'works meet for repentance.' And if this is not in order to find favour what does he do them for?

Review the whole affair.

1. Who of us is now accepted of God? "He that now believes in Christ, with a loving, obedient heart."

2. But who among those who never heard of Christ? "He that feareth God, and worketh righteousness according to the light he has."

3. Is this the same with 'he that is sincere?' "Nearly, if not quite."

4. Is not this 'salvation by works?' "Not by the merit of works, but by works as a condition."

5. What have we then been disputing about for these thirty years? "I am afraid, about words."

6. As to merit itself of which we have been so dreadfully afraid: we are rewarded, according to our works, yea, because of our works. How does this differ from, for the sake of our works? And how differs this from secundum merita operum, 'as our works deserve?' Can you split this hair? I doubt [you can], I cannot.

7. The grand objection to one of the preceding propositions is drawn from matter of fact. God does in fact justify those who by their own confession, 'neither feared God nor wrought righteousness.' Is this an exception to the general rule? "It is a doubt whether God makes any exception at all. But how are we sure that the person in question never did ' fear God and work righteousness?' His own saying so is not proof: for we know how all that are convinced of sin undervalue themselves in every respect."

8. Does not talking of a justified or sanctified state tend to mislead men? almost naturally leading them to trust in what was done in one moment? Whereas we are every hour and every moment pleasing or displeasing to God, according to our works: according to the whole of our inward tempers and our outward behaviour.

Paul recognizes three spiritual states: fathers, young men and little children

 1 John 2:12-17

12   I write unto you, little children, because your sins are forgiven you for his name's sake. 

13   I write unto you, fathers, because ye have known him that is from the beginning. I write unto you, young men, because ye have overcome the wicked one. I write unto you, little children, because ye have known the Father. 

14   I have written unto you, fathers, because ye have known him that is from the beginning. I have written unto you, young men, because ye are strong, and the word of God abideth in you, and ye have overcome the wicked one. 

15   Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. 

16   For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. 

17   And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever. 

1 John 2:12

I have written to you, beloved children - Thus St. John bespeaks all to whom he writes. But in 1Jn 2:13-27, he divides them particularly into "fathers," "young men," and "little children." Because your sins are forgiven you - As if he had said, This is the sum of what I have now written. He then proceeds to other things, which are built upon this foundation. 

1 John 2:13

The address to spiritual fathers, young men, and little children is first proposed in this verse, wherein he says, I write to you, fathers: I write to you, young men: I write to you, little children: and then enlarged upon; in doing which he says, "I have written to you, fathers," 1Jn 2:14. "I have written to you, young men," 1Jn 2:14-17. "I have written to you, little children," 1Jn 2:18-27. Having finished his address to each, he returns to all together, whom he again terms, (as 1Jn 2:12,) "beloved children." Fathers, ye have known him that is from the beginning - We have known the eternal God, in a manner wherein no other, even true believers, know him. Young men, ye have overcome the wicked one - In many battles, by the power of faith. Little children, ye have known the Father - As your Father, though ye have not yet overcome, by the Spirit witnessing with your Spirit, that ye are the children of God." 

1 John 2:14

I have written to you, fathers - As if he had said, Observe well what I but now wrote. He speaks very briefly and modestly to these, who needed not much to be said to them, as having that deep acquaintance with God which comprises all necessary knowledge. Young men, ye are strong - In faith. And the word of God abideth in you - Deeply rooted in your hearts, whereby ye have often foiled your great adversary. 

1 John 2:15

To you all, whether fathers, young men, or little children, I say, Love not the world - Pursue your victory by overcoming the world. If any man love the world - Seek happiness in visible things, he does not love God. 

1 John 2:16

The desire of the flesh - Of the pleasure of the outward senses, whether of the taste, smell, or touch. The desire of the eye - Of the pleasures of imagination, to which the eye chiefly is subservient; of that internal sense whereby we relish whatever is grand, new, or beautiful. The pride of life - All that pomp in clothes, houses, furniture, equipage, manner of living, which generally procure honour from the bulk of mankind, and so gratify pride and vanity. It therefore directly includes the desire of praise, and, remotely, covetousness. All these desires are not from God, but from the prince of this world. 

1 John 2:17

The world passeth away, and the desire thereof - That is, all that can gratify those desires passeth away with it. But he that doeth the will of God - That loves God, not the world. Abideth - In the enjoyment of what he loves, for ever.