Albert Outler referred to this sermon as Wesley’s “evangelical manifesto.” Wesley always included it first in his publications of his sermons, and for good reason. Salvation by Faith enunciates in the clearest terms Wesley “new gospel” of salvation by faith alone.
Here is the sermon: Salvation by Faith
Background
The story of Wesley’s pilgrimage to find assurance of salvation is well-known and does not need to be repeated here (see Wesley’s first journal). He returned from Georgia in early 1738 questioning whether he had ever truly been converted as a Christian. In early February he met the Moravian Peter Bohler who would mentor both John and Charles in the evangelical experience of the new birth. At first, Wesley questioned the scriptural basis for Bohler’s gospel of instantaneous conversion by faith in Christ alone that brings both an assurance of pardon (justification) and freedom from the enslaving power of sin (new birth). But by late April Wesley was fully convinced after hearing the testimonies of several people. He then sought after the gift of faith and received it on May 24, 1738, at a religious meeting in Aldersgate, London.
By then Wesley had been preaching his new view of salvation at numerous Anglican churches. When his turn came up to preach once more at Oxford before the University on June 11th, Wesley took the opportunity to proclaim his new evangelical gospel of faith alone.
Contents
Kenneth Collins and Jason Vickers described Salvation by Faith as “remarkable in many respects, due to its strong Reformation themes.” The sermon is organized into three sections that address what constitutes saving faith, what is the nature of salvation that this faith brings, and then closes by answer objections. Before we briefly look at the three sections, the introduction begins the subject by declaring that all of God’s blessings is by free grace. And, if any sinner is to find favor with God it is only by the freeness of divine grace.
Wesley defines saving faith by contrasting it to other faiths. The most generic form of faith is that of a heathen, who believes in the being of God, including his goodness and justice. The next level of faith is that of a demon. The demons know Jesus is the Son of God and that he is the Savior, but do not commit to him from the heart. It is a mere intellectual faith. The third level of faith is that which the pre-Calvary disciples had. They followed Christ and even worked miracles, but their faith knew nothing of his death and resurrection. And this becomes the essence of saving faith – it is a “full reliance” and “trust” in Christ’s life, death, and resurrection as “given for us” and “living in us.”
After defining what saving faith is, Wesley proceeds to explain what kind of salvation this faith brings. First, he stresses that it is a present salvation and involves (1) deliverance from the guilt of all past sin, (2) freedom from all servile fear stemming from a sense of divine wrath, and (3) deliverance from the enslaving power or rule of sin experienced in the new birth.
In answering objections, Wesley explains that this gospel of faith alone produces all holiness of heart and life by the inward working of the Spirit. He also countered that faith alone does not excuse continued sinful living. Instead, our new birth in Christ regenerates the moral heart to love God and neighbor.
Publication
Salvation by Faith was published numerous times as a single tract and in collections over the course of Wesley’s lifetime. It was first released in London by the fall of 1738.
Here are early editions:
Salvation by Faith 1st ed 1738
Salvation by Faith 6th ed 1743
Salvation by Faith 8th ed 1747
[This post was taken with permission from the Featured Monthly Resources Page on Mark K. Olson’s website.]
