John Wesley SERMON 1
(text from the 1872 edition) SALVATION BY FAITH Preached at St.
Mary's, Oxford, before the University, on June 18, 1738. "By
grace are ye saved through faith." Eph. 2:8.
1. All the blessings
which God hath bestowed upon man are of his mere grace, bounty,
or favour; his free, undeserved favour; favour altogether
undeserved; man having no claim to the least of his mercies. It
was free grace that "formed man of the dust of the ground, and
breathed into him a living soul," and stamped on that soul the
image of God, and "put all things under his feet." The same free
grace continues to us, at this day, life, and breath, and all
things. For there is nothing we are, or have, or do, which can
deserve the least thing at God's hand. "All our works, Thou, O
God, hast wrought in us." These, therefore, are so many more
instances of free mercy: and whatever righteousness may be found
in man, this is also the gift of God.
2. Wherewithal then shall a sinful man atone for any the least
of his sins? With his own works? No. Were they ever so many or
holy, they are not his own, but God's. But indeed they are all
unholy and sinful themselves, so that every one of them needs a
fresh atonement. Only corrupt fruit grows on a corrupt tree. And
his heart is altogether corrupt and abominable; being "come
short of the glory of God," the glorious righteousness at first
impressed on his soul, after the image of his great Creator.
Therefore, having nothing, neither righteousness nor works, to
plead, his mouth is utterly stopped before God.
3. If then sinful men find favour with God, it is "grace upon
grace!" If God vouchsafe still to pour fresh blessings upon us,
yea, the greatest of all blessings, salvation; what can we say
to these things, but, "Thanks be unto God for his unspeakable
gift!" And thus it is. herein "God commendeth his love toward
us, in that, while we were yet sinners, Christ died" to save us
"By grace" then "are ye saved through faith." Grace is the
source, faith the condition, of salvation.
Now, that we fall not short of the grace of God, it concerns us
carefully to inquire, --
I. What faith it is through which we are saved.
II. What is the salvation which is through faith.
III. How we may answer some objections.
I. What faith it is through which we are saved.
1. And, first, it is not barely the faith of a heathen.
Now, God requireth of a heathen to believe, "that God is; that
he is a rewarder of them that diligently seek him;" and that he
is to be sought by glorifying him as God, by giving him thanks
for all things, and by a careful practice of moral virtue, of
justice, mercy, and truth, toward their fellow creatures. A
Greek or Roman, therefore, yea, a Scythian or Indian, was
without excuse if he did not believe thus much: the being and
attributes of God, a future state of reward and punishment, and
the obligatory nature of moral virtue. For this is barely the
faith of a heathen.
2. Nor, secondly, is it the faith of a devil, though this goes
much farther than that of a heathen. For the devil believes, not
only that there is a wise and powerful God, gracious to reward,
and just to punish; but also, that Jesus is the Son of God, the
Christ, the Saviour of the world. So we find him declaring, in
express terms, "I know Thee who Thou art; the Holy One of God"
(Luke 4:34). Nor can we doubt but that unhappy spirit believes
all those words which came out of the mouth of the Holy One,
yea, and whatsoever else was written by those holy men of old,
of two of whom he was compelled to give that glorious testimony,
"These men are the servants of the most high God, who show unto
you the way of salvation." Thus much, then, the great enemy of
God and man believes, and trembles in believing, --that God was
made manifest in the flesh; that he will "tread all enemies
under his feet;" and that "all Scripture was given by
inspiration of God." Thus far goeth the faith of a devil.
3. Thirdly. The faith through which we are saved, in that sense
of the word which will hereafter be explained, is not barely
that which the Apostles themselves had while Christ was yet upon
earth; though they so believed on him as to "leave all and
follow him;" although they had then power to work miracles, to
"heal all manner of sickness, and all manner of disease;" yea,
they had then "power and authority over all devils;" and, which
is beyond all this, were sent by their Master to "preach the
kingdom of God."
4. What faith is it then through which we are saved? It may be
answered, first, in general, it is a faith in Christ: Christ,
and God through Christ, are the proper objects of it. herein,
therefore, it is sufficiently, absolutely distinguished from the
faith either of ancient or modern heathens. And from the faith
of a devil it is fully distinguished by this: it is not barely a
speculative, rational thing, a cold, lifeless assent, a train of
ideas in the head; but also a disposition of the heart. For thus
saith the Scripture, "With the heart man believeth unto
righteousness;" and, "If thou shalt confess with thy mouth the
Lord Jesus, and shalt believe in thy heart that God hath raised
him from the dead, thou shalt be saved."
5. And herein does it differ from that faith which the Apostles
themselves had while our Lord was on earth, that it acknowledges
the necessity and merit of his death, and the power of his
resurrection. It acknowledges his death as the only sufficient
means of redeeming man from death eternal, and his resurrection
as the restoration of us all to life and immortality; inasmuch
as he "was delivered for our sins, and rose again for our
justification." Christian faith is then, not only an assent to
the whole gospel of Christ, but also a full reliance on the
blood of Christ; a trust in the merits of his life, death, and
resurrection; a recumbency upon him as our atonement and our
life, as given for us, and living in us; and, in consequence
hereof, a closing with him, and cleaving to him, as our "wisdom,
righteousness, sanctification, and redemption," or, in one word,
our salvation.
II. What salvation it is, which is through this faith, is the
Second thing to be considered.
1. And, First, whatsoever else it imply, it is a present
salvation. It is something attainable, yea, actually attained,
on earth, by those who are partakers of this faith. For thus
saith the Apostle to the believers at Ephesus, and in them to
the believers of all ages, not, _Ye shall be_ (though that also
is true), but, "_Ye are saved through faith_."
2. _Ye are saved_ (to comprise all in one word) from sin. This
is the salvation which is through faith. This is that great
salvation foretold by the angel, before God brought his
First-begotten into the world: "Thou shalt call his name Jesus;
for he shall save his people from their sins." And neither here,
nor in other parts of holy writ, is there any limitation or
restriction. All his people, or, as it is elsewhere expressed,
"all that believe in him," he will save from all their sins;
from original and actual, past and present sin, "of the flesh
and of the spirit." Through faith that is in him, they are saved
both from the guilt and from the power of it.
3. First. From the guilt of all past sin: for, whereas all the
world is guilty before God, insomuch that should he "be extreme
to mark what is done amiss, there is none that could abide it;"
and whereas, "by the law is" only "the knowledge of sin," but no
deliverance from it, so that, "by" fulfilling "the deeds of the
law, no flesh can be justified in his sight": now, "the
righteousness of God, which is by faith of Jesus Christ, is
manifested unto all that believe." Now, "they are justified
freely by his grace, through the redemption that is in Jesus
Christ." "Him God hath set forth to be a propitiation through
faith in his blood, to declare his righteousness for (or by) the
remission of the sins that are past." Now hath Christ taken away
"the curse of the law, being made a curse for us." he hath
"blotted out the handwriting that was against us, taking it out
of the way, nailing it to his cross." "There is therefore no
condemnation now to them which" believe "in Christ Jesus."
4. And being saved from guilt, they are saved from fear. Not
indeed from a filial fear of offending; but from all servile
fear; from that fear which hath torment; from fear of
punishment; from fear of the wrath of God, whom they now no
longer regard as a severe Master, but as an indulgent Father.
"They have not received again the spirit of bondage, but the
Spirit of adoption, whereby they cry, Abba, Father: the Spirit
itself also bearing witness with their spirits, that they are
the children of God." They are also saved from the fear, though
not from the possibility, of falling away from the grace of God,
and coming short of the great and precious promises. Thus have
they "peace with God through our Lord Jesus Christ. They rejoice
in hope of the glory of God. And the love of God is shed abroad
in their hearts, through the Holy Ghost, which is given unto
them." And hereby they are persuaded (though perhaps not at all
times, nor with the same fullness of persuasion), that "neither
death, nor life, nor things present, nor things to come, nor
height, nor depth, nor any other creature, shall be able to
separate them from the love of God, which is in Christ Jesus our
Lord."
5. Again: through this faith they are saved from the power of
sin, as well as from the guilt of it. So the Apostle declares,
"Ye know that he was manifested to take away our sins; and in
him is no sin. Whosoever abideth in him sinneth not" (1 John
3:5ff.). Again, "Little children, let no man deceive you. he
that committeth sin is of the devil. Whosoever believeth is born
of God. And whosoever is born of God doth not commit sin; for
his seed remaineth in him: and he cannot sin, because he is born
of God." Once more: "We know that whosoever is born of God
sinneth not; but he that is begotten of God keepeth himself, and
that wicked one toucheth him not" (1 John 5:18).
6. he that is, by faith, born of God sinneth not (1.) by any
habitual sin; for all habitual sin is sin reigning: But sin
cannot reign in any that believeth. Nor (2.) by any wilful sin:
for his will, while he abideth in the faith, is utterly set
against all sin, and abhorreth it as deadly poison. Nor (3.) By
any sinful desire; for he continually desireth the holy and
perfect will of God. and any tendency to an unholy desire, he by
the grace of God, stifleth in the birth. Nor (4.) Doth he sin by
infirmities, whether in act, word, or thought; for his
infirmities have no concurrence of his will; and without this
they are not properly sins. Thus, "he that is born of God doth
not commit sin": and though he cannot say he hath not sinned,
yet now "he sinneth not."
7. This then is the salvation which is through faith, even in
the present world: a salvation from sin, and the consequences of
sin, both often expressed in the word _justification_; which,
taken in the largest sense, implies a deliverance from guilt and
punishment, by the atonement of Christ actually applied to the
soul of the sinner now believing on him, and a deliverance from
the power of sin, through Christ _formed in his heart_. So that
he who is thus justified, or saved by faith, is indeed _born
again_. he is _born again of the Spirit_ unto a new life, which
"is hid with Christ in God." And as a new-born babe he gladly
receives the _adolon_, "_sincere_ milk of the word, and grows
thereby;" going on in the might of the Lord his God, from faith
to faith, from grace to grace, until at length, he come unto "a
perfect man, unto the measure of the stature of the fullness of
Christ."
III. The first usual objection to this is,
1. That to preach salvation or justification, by faith only, is
to preach against holiness and good works. To which a short
answer might be given: "It would be so, if we spake, as some do,
of a faith which was separate from these; but we speak of a
faith which is not so, but productive of all good works, and all
holiness."
2. But it may be of use to consider it more at large; especially
since it is no new objection, but as old as St. Paul's time. For
even then it was asked, "Do we not make void the law through
faith?" We answer, First, all who preach not faith do manifestly
make void the law; either directly and grossly, by limitations
and comments that eat out all the spirit of the text; or
indirectly, by not pointing out the only means whereby it is
possible to perform it. Whereas, Secondly, "we establish the
law," both by showing its full extent and spiritual meaning; and
by calling all to that living way, whereby "the righteousness of
the law may be fulfilled in them." These, while they trust in
the blood of Christ alone, use all the ordinances which he hath
appointed, do all the "good works which he had before prepared
that they should walk therein," and enjoy and manifest all holy
and heavenly tempers, even the same mind that was in Christ
Jesus.
3. But does not preaching this faith lead men into pride? We
answer, Accidentally it may: therefore ought every believer to
be earnestly cautioned, in the words of the great Apostle
"Because of unbelief," the first branches "were broken off: and
thou standest by faith. Be not high-minded, but fear. If God
spared not the natural branches, take heed lest he spare not
thee. Behold therefore the goodness and severity of God! On them
which fell, severity; but towards thee, goodness, if thou
continue in his goodness; otherwise thou also shalt be cut off."
And while he continues therein, he will remember those words of
St. Paul, foreseeing and answering this very objection (Rom.
3:27), "Where is boasting then? It is excluded. By what law? of
works? Nay: but by the law of faith." If a man were justified by
his works, he would have whereof to glory. But there is no
glorying for him "that worketh not, but believeth on him that
justifieth the ungodly" (Rom. 4:5). To the same effect are the
words both preceding and following the text (Eph. 2:4ff.): "God,
who is rich in mercy, even when we were dead in sins, hath
quickened us together with Christ (by grace ye are saved), that
he might show the exceeding riches of his grace in his kindness
toward us through Christ Jesus. For by grace are ye saved
through faith; and that not of yourselves." Of yourselves cometh
neither your faith nor your salvation: "it is the gift of God;"
the free, undeserved gift; the faith through which ye are saved,
as well as the salvation which he of his own good pleasure, his
mere favour, annexes thereto. That ye believe, is one instance
of his grace; that believing ye are saved, another. "Not of
works, lest any man should boast." For all our works, all our
righteousness, which were before our believing, merited nothing
of God but condemnation; so far were they from deserving faith,
which therefore, whenever given, is not of works. Neither is
salvation of the works we do when we believe, for it is then God
that worketh in us: and, therefore, that he giveth us a reward
for what he himself worketh, only commendeth the riches of his
mercy, but leaveth us nothing whereof to glory.
4. "However, may not the speaking thus of the mercy of God, as
saving or justifying freely by faith only, encourage men in
sin?" Indeed, it may and will: Many will "continue in sin that
grace may abound:" But their blood is upon their own head. The
goodness of God ought to lead them to repentance; and so it will
those who are sincere of heart. When they know there is yet
forgiveness with him, they will cry aloud that he would blot out
their sins also, through faith which is in Jesus. And if they
earnestly cry, and faint not, it they seek him in all the means
he hath appointed; if they refuse to be comforted till he come;
"he will come, and will not tarry." And he can do much work in a
short time. Many are the examples, in the Acts of the Apostles,
of God's working this faith in men's hearts, even like lightning
falling from heaven. So in the same hour that Paul and Silas
began to preach, the jailer repented, believed, and was
baptized; as were three thousand, by St. Peter, on the day of
Pentecost, who all repented and believed at his first preaching
And, blessed be God, there are now many living proofs that he is
still "mighty to save."
5. Yet to the same truth, placed in another view, a quite
contrary objection is made: "If a man cannot be saved by all
that he can do, this will drive men to despair." True, to
despair of being saved by their own works, their own merits, or
righteousness. And so it ought; for none can trust in the merits
of Christ, till he has utterly renounced his own. he that "goeth
about to stablish his own righteousness" cannot receive the
righteousness of God. The righteousness which is of faith cannot
be given him while he trusteth in that which is of the law.
6. But this, it is said, is an uncomfortable doctrine. The devil
spoke like himself, that is, without either truth or shame, when
he dared to suggest to men that it is such. It is the only
comfortable one, it is "very full of comfort," to all
self-destroyed, self-condemned sinners. That "whosoever
believeth on him shall not be ashamed that the same Lord over
all is rich unto all that call upon him": here is comfort, high
as heaven, stronger than death! What! Mercy for all? For
Zacchaeus, a public robber? For Mary Magdalene, a common harlot?
Methinks I hear one say "Then I, even I, may hope for mercy!"
And so thou mayest, thou afflicted one, whom none hath
comforted! God will not cast out thy prayer. Nay, perhaps he may
say the next hour, "Be of good cheer, thy sins are forgiven
thee;" so forgiven, that they shall reign over thee no more;
yea, and that "the Holy Spirit shall bear witness with thy
spirit that thou art a child of God." O glad tidings! tidings of
great joy, which are sent unto all people! "Ho, every one that
thirsteth, come ye to the waters: Come ye, and buy, without
money and without price." Whatsoever your sins be, "though red
like crimson," though more than the hairs of your head, "return
ye unto the Lord, and he will have mercy upon you, and to our
God, for he will abundantly pardon."
7. When no more objections occur, then we are simply told that
salvation by faith only ought not to be preached as the first
doctrine, or, at least, not to be preached at all. But what
saith the Holy Ghost? "Other foundation can no man lay than that
which is laid, even Jesus Christ." So then, that "whosoever
believeth on him shall be saved," is, and must be, the
foundation of all our preaching; that is, must be preached
first. "Well, but not to all." To whom, then are we not to
preach it? Whom shall we except? The poor? Nay; they have a
peculiar right to have the gospel preached unto them. The
unlearned? No. God hath revealed these things unto unlearned and
ignorant men from the beginning. The young? By no means. "Suffer
these," in any wise, "to come unto Christ, and forbid them not."
The sinners? Least of all. "He came not to call the righteous,
but sinners to repentance." Why then, if any, we are to except
the rich, the learned, the reputable, the moral men. And, it is
true, they too often except themselves from hearing; yet we must
speak the words of our Lord. For thus the tenor of our
commission runs, "Go and preach the gospel to every creature."
If any man wrest it, or any part of it, to his destruction, he
must bear his own burden. But still, "as the Lord liveth,
whatsoever the Lord saith unto us, that we will speak."
8. At this time, more especially, will we speak, that "by grace
are ye saved through faith": because, never was the maintaining
this doctrine more seasonable than it is at this day. Nothing
but this can effectually prevent the increase of the Romish
delusion among us. It is endless to attack, one by one, all the
errors of that Church. But salvation by faith strikes at the
root, and all fall at once where this is established. It was
this doctrine, which our Church justly calls _the strong rock
and foundation of the Christian religion_, that first drove
Popery out of these kingdoms; and it is this alone can keep it
out. Nothing but this can give a check to that immorality which
hath "overspread the land as a flood." Can you empty the great
deep, drop by drop? Then you may reform us by dissuasives from
particular vices. But let the "righteousness which is of God by
faith be brought in, and so shall its proud waves be stayed.
Nothing but this can stop the mouths of those who "glory in
their shame, and openly deny the Lord that bought them." They
can talk as sublimely of the law, as he that hath it written by
God in his heart To hear them speak on this head might incline
one to think they were not far from the kingdom of God: but take
them out of the law into the gospel; begin with the
righteousness of faith; with Christ, "the end of the law to
every one that believeth;" and those who but now appeared
almost, if not altogether, Christians, stand confessed the sons
of perdition; as far from life and salvation (God be merciful
unto them!) as the depth of hell from the height of heaven.
9. For this reason the adversary so rages whenever "salvation by
faith" is declared to the world: for this reason did he stir up
earth and hell, to destroy those who first preached it. And for
the same reason, knowing that faith alone could overturn the
foundations of his kingdom, did he call forth all his forces,
and employ all his arts of lies and calumny, to affright Martin
Luther from reviving it. Nor can we wonder thereat; for, as that
man of God observes, "How would it enrage a proud, strong man
armed, to be stopped and set at nought by a little child coming
against him with a reed in his hand!" especially when he knew
that little child would surely overthrow him, and tread him
under foot. Even so, Lord Jesus! Thus hath Thy strength been
ever "made perfect in weakness!" Go forth then, thou little
child that believest in him, and his "right hand shall teach
thee terrible things !" Though thou art helpless and weak as an
infant of days, the strong man shall not be able to stand before
thee. Thou shalt prevail over him, and subdue him, and overthrow
him and trample him under thy feet. Thou shalt march on, under
the great Captain of thy salvation, "conquering and to conquer,"
until all thine enemies are destroyed, and "death is swallowed
up in victory."
Now, thanks be to God, which giveth us the victory through our
Lord Jesus Christ; to whom, with the Father and the Holy Ghost,
be blessing, and glory, and wisdom, and thanksgiving, and honour,
and power, and might, for ever and ever. Amen
[Edited anonymously at the Memorial University of Newfoundland
with corrections by George Lyons of Northwest Nazarene College
(Nampa, Idaho) for the Wesley Center for Applied Theology.] _