Conversation the First.
MONDAY, 25th of June , 1744.
THE following persons being met at the Foundery, John Wesley , Charles Wesley , John Hodges , rector of Wenvo , Henry Piers , vicar of Bexley , Samuel Taylor , vicar of Quinton , and John Meriton , after some time spent in prayer, the design of our meeting was proposed, namely to consider,
1. What to teach,
2. How to teach, and
3. What to do? i. e. How to regulate our doctrine, discipline and practice.
We began with considering the doctrine of justification: the questions relating to, with the substance of the answers given thereto, were as follows.
Q.* 1. What is to be justified?
A.* To be pardoned, and received into God’s favour, into such a state, that if we continue therein, we shall be finally saved.
Q.* 2. Is faith the condition of justification?
A.* Yes; for every one who believeth not is condemned; and every one who believes is justified.
Q.* 3. But must not repentance and works meet for repentance go before this faith?
A.* Without doubt: if by repentance you mean conviction of sin; and by works meet for repentance, obeying God as far as we can, forgiving our brother, leaving off from evil, doing good, and using his ordinances according to the power we have received.
Q.* 4. What is faith?
A.* Faith in general is, a divine, supernatural elenchos of things not seen; i. e. of past, future, or spiritual things: it is a spiritual sight of God and the things of God.
First, a sinner is convinced by the Holy Ghost, “Christ loved me and gave himself for me.”—This is that faith by which he is justified or pardoned, the moment he receives it. Immediately the same Spirit bears witness, “Thou art pardoned: thou hast redemption in his blood.”—And this is saving faith, whereby the love of God is shed abroad in his heart.
Q.* 5. Have all Christians this faith? May not a man be justified and not know it?
A.* That all true Christians have such a faith as implies an assurance of God’s love, appears from Romans viii. 15. Ephesians iv. 32. 2 Corinthians xiii. 5. Hebrews viii. 10. 1 John iv. 10. and v. 19. And that no man can be justified and not know it, appears farther from the nature of the thing. For faith after repentance is ease after pain, rest after toil, light after darkness. It appears also from the immediate, as well as distant fruits thereof.
Q.* 6. But may not a man go to heaven without it?
A.* It does not appear from holy writ that a man who hears the gospel, can: ( Mark xvi. 16.) whatever a Heathen may do. Romans ii. 14.
Q.* 7. What are the immediate fruits of justifying faith?
A.* Peace, joy, love, power over all outward sin, and power to keep down inward sin.
Q.* 8. Does any one believe, who has not the witness in himself, or any longer than he sees, loves, obeys God?
A.* We apprehend not; seeing God being the very essence of faith; love and obedience the inseparable properties of it.
Q.* 9. What sins are consistent with justifying faith?
A.* No wilful sin . If a believer wilfully sins , he casts away his faith. Neither is it possible he should have justifying faith again, without previously repenting .
Q.* 10. Must every believer, come into a state of doubt, or fear, or darkness? Will he do so, unless by ignorance, or unfaithfulness? Does God otherwise withdraw himself?
A.* It is certain, a believer, need never again come into condemnation. It seems, he need not come into a state of doubt, or fear, or darkness: and that (ordinary at least) he will not, unless by ignorance, or unfaithfulness. Yet it is true, that the first joy does seldom last long: that it is commonly followed by doubts and fears; and that God frequently permits great heaviness, before any large manifestation of himself.
Q.* 11. Are works necessary to the continuance of faith?
A.* Without doubt; for a man may forfeit the free gift of God, either by sins of omission, or commission.
Q.* 12. Can faith be lost, but for want of works?
A.* It cannot but through disobedience.
Q.* 13. How is faith made perfect by works ?
A.* The more we exert our faith, the more it is increased. To him that hath, shall be given.
Q.* 14. St. Paul says, Abraham was not justified by works . St. James , He was justified by works . Do they not contradict each other?
A.* No: 1. Because they do not speak of the same justification. St. Paul speaks of that justification, which was when Abraham was 75 years old, above 20 years before Isaac was born: St. James of that justification, which was when he offered up Isaac on the altar.