Charles Wesley was an avid preacher of the gospel of Jesus Christ. He preached boldly and widely. As he preached on justification by grace through faith alone, he took a strong stance on a doctrine known as assurance.
What did he have to say about assurance? Charles Wesley taught plainly that a person could have an inward awareness that they were genuinely saved and acceptable to God through faith. This was not based on a prayer spoken or an aisle walked. It was based on a sincere examination of their own life by God’s standards. A genuine Christian could have a strong assurance of their salvation on these terms.
This was a stumbling block for many who held to some version of a works-based righteousness. Charles worked hard to completely strip everyone he could of their trust in their own merit. He sought to ground them entirely in the merit of Christ.
Assurance Defined
Charles records in his journal a meeting that he and his brother John had with the Bishop of London. The purpose of this meeting was to answer complaints about their preaching and teaching. The particular complaint was about their view on assurance.
Waited with my brother on the Bishop of London, to answer the complaints he had heard against us, that we preached an absolute assurance of salvation.
Charles Wesley, MS Journal entry Friday, October 20, 1738.
The complaint is that the Wesley brothers are preaching absolute assurance of salvation. This would be similar to some versions of the “once saved, always saved” position in our modern day.
It is important to understand the complaint. Then we can understand their position correctly. They were not preaching absolute assurance.
The absolute assurance is based on a version of Calvinistic theology. The Wesley brothers were not Calvinists. (For more, see our article Charles Wesley Against Calvinism.) The argument for absolute assurance on this theological scheme follows something like this:
- God ordained the elect from eternity past for salvation
- God irresistibly called, justified, sanctified, and glorified the elect by grace
- Therefore, those who are elect can never be lost no matter what.
Certainly, the argument could be made more elegantly. However, the force of it stands when presented this way. Charles and John both thought that this position of absolute assurance would lead to living immoral and lawless lives.
They had many examples of this from their own experience. Many adherents to the absolute assurance doctrine had completely forsaken living holy lives unto the Lord.
This was an error called antinomianism. Anti, meaning against. Nomos, meaning law. Antinomians lived contrary to the law of God. Charles and his brother wanted to assure the Bishop of London that they were not antinomians.
They did so by agreeing with the Bishop’s articulation of true Christian assurance. This was different than absolute assurance.
Some of his words were, “If by ‘assurance’ you mean an inward persuasion, whereby a man is conscious in himself, after examining his life by the law of God, and weighing his own sincerity, that he is in a state of salvation, and acceptable to God, I don’t see how any good Christian can be without such assurance.” “This,” we answered, “is what we contend for. But we have been charged as antinomians, for preaching justification by faith only.”
Ibid., bold added.
The Bishop of London defined assurance as the resulting inward persuasion found after examining your own life sincerely by the law of God and finding yourself in good standing. The Wesley brothers replied that this was the assurance they preached.
This assurance required sober examination of a person’s life and conduct. To see that they were no longer living in rebellion against God’s law – either inwardly or outwardly. To examine sincerely whether or not the grace of God was conforming them more into the image of Christ.
This was not the same as the absolute assurance of the antinomians! The false assurance that resulted in living lives of rebellion and sin and professing a title to heaven.
Even so, by preaching this qualified version of assurance, Charles was being accused (with John) of being an antinomian. By preaching justification by grace through faith in Christ alone, some ran to the false conclusion that works don’t matter at all. This was a misunderstanding.
Charles preached justification followed by sanctification. If there was no sanctification, then the examination would fail. No assurance would be possible.
The Bishop agreed. How could ministers of the Church of England preach any other doctrine than justification by faith alone?
“Can anyone preach otherwise, who agrees to our Church and the Scriptures?” “Indeed, by preaching it strongly, and not inculcating good works, many have been made antinomians in theory, though not in practice.”
Ibid.
Charles preached boldly that good works could in no way contribute anything to your justification before God. To trust in good works even in the smallest degree was to cut yourself off from Christ.
Conversely, Charles preached boldly that true justification would result in inner and outward holiness. Not to earn justification before God, but as a necessary fruit of salvation.
Thus, no one justified by grace through faith could be an antinomian in truth. Even though opponents could accuse them of such in theory. Simply because they disavowed all merits of their own.
Charles Wesley did not believe in absolute assurance. He held to a qualified assurance that all good Christians could claim to have after a sincere examination of their own lives by the law of God.
While this truth was affirmed by the Bishop of London, it was denied by others in the Church of England.
With the Dean, who complained of my brother’s obscurity in his sermon on salvation, and expressly denied the assurance of faith, and earnest of the Spirit.
Charles Wesley, MS Journal entry Saturday, December 9, 1738, bold added.
This division amongst the leaders and teachers of the Church of England provided many stumbling blocks. Charles himself had been on both sides of this divide, before and after his own conversion by faith in Christ alone.
True Vs. False Assurance
Charles was passionate about genuine assurance. He was also fervently against false assurance. He affirmed the dangers of people holding to a false assurance that led to lawless and/or immoral living.
Charles records the testimony of a woman who recently came to faith in Christ.
Some of her words were: “I was once extremely bigoted against my brethren, the Dissenters, but am now enlarged toward them and all mankind in an inexpressible manner. … I dread nothing but sin. God suffers me to be strongly prompted. But I know, when he gives faith, he will try it.“
Charles Wesley, MS Journal entry Wednesday, September 26, 1739, bold added.
This believer testified of a growth in love for all people. Especially toward those she previously despised. She also testified of a fear of nothing but sin. Finally, she affirmed that God would test the faith of believers. Charles agreed with these sentiments fully.
See here the true assurance of faith! How consistent an humble, not doubting, a filial, not servile, fear of offending! I desire not such an assurance as blots out those Scriptures, “Be not high-minded, but fear”; “Work out your salvation with fear and trembling”; etc.
Ibid., emphasis original.
Charles used this testimony as a strong contrast with false assurance. Charles desired only true assurance.
True assurance is:
- Humble, knowing it couldn’t be earned
- Filial; that is, performed as a loving child
- Accompanied by a genuine dread of offending God through continuing in sin.
True assurance is not:
- Doubtful of the promise of God
- Servile; that is, it is not based on mere external duty
- Something that nullifies other Scriptures.
A false version of assurance that allows for unholy living without fear or trembling was extremely dangerous. Charles explained the difficulty:
Spake to the bands severally and tried if their faith could bear shaking. We have certainly been too rash and easy in allowing persons for believers on their own testimony; nay, and even persuading them into a false opinion of themselves. Some souls ’tis doubtless necessary to encourage, but it should be done with the utmost caution.
Charles Wesley, MS Journal entry Wednesday, June 8, 1743.
Why is it so dangerous? Charles continued:
To tell one in darkness he has faith is to keep him in darkness still, or to make him trust in a false light, a faith that stands in the words of men, not in the power of God.
Ibid.
Genuine salvation was a work of God, not of men. The fruit that is produced is indicative of the nature of the work. Genuine faith will result in true justification. It will be accompanied by the necessary change of nature that follows being brought out of darkness and into the light. True assurance can be built on this foundation.
However, many people claim to believe. They may believe something. But their faith cannot bear shaking. It will not endure testing. It does not produce the genuine marks of biblical salvation. Charles warned of the dangers of telling one with this counterfeit faith that they had genuine faith.
Doing so was dangerous because it caused them to trust in false light built upon the words of men.
Modern preachers would do well to consider this danger before they promise salvation to those who have done nothing more than raised a hand with every eye closed and every head bowed.
I neither reject nor receive their saying, but require their fruits and bid them go on.
Charles Wesley, MS Journal entry Saturday, June 18, 1743.
When the evidence of their life was contrary, Charles attempted to wake up those who held to a false assurance.
In the bands I reproved one who was fallen asleep again, and yet horribly confident she was in a good way, and should go to heaven if she died that moment. I tried the weapons of our warfare upon her strong-holds, and pulled them down, to the conviction of all but herself. At last she raged and tore like a mad woman–this child of God, with her full assurance of faith! I showed the rest, through her, the deceitfulness of the heart, and the blinding power of Satan.
Charles Wesley, MS Journal entry Wednesday, July 23, 1740.
Charles’s sarcasm is thick. It was evident to everyone but the woman herself that her fruit was rotten. Yet, her own heart deceived her into believing a false assurance instead of what the Scriptures say.
This woman was blind. Charles wanted to open her eyes and everyone else’s. He desired for all Christians to go on to perfection — which included full assurance of faith built on the promises of God.
Was greatly assisted in the evening to preach the Christian perfection–that is, utter dominion over sin; constant peace, and love, and joy in the Holy Ghost; the full assurance of faith, righteousness, and true holiness.
Charles Wesley, MS Journal entry Friday, September 26, 1740.
For a more detailed treatment of Charles’s view on Christian perfection, you can read our article here.
Assured in Truth
Genuine assurance for the Christian is a natural and necessary truth associated with justification by faith alone. The assurance is based on nothing less than God’s word.
As Charles preached justification by faith, many who were self-righteous took issue with the doctrine. Charles understood. Prior to his own conversion, Charles trusted in his own merit and religious endeavors. As a result, he could only have a hope of salvation. Not an assurance.
(For more on the conversion of Charles Wesley, don’t miss this post.)
But when true faith comes, you are no longer trusting your own works. You are now trusting the promise of God. This is something that cannot fail. So, you can have genuine assurance when you have genuine faith.
Waited upon Mrs Delamotte, expecting what happened. She fell abruptly upon my sermon for the false doctrine therein. I answered, “I staked my all upon the truth of it.” She went on, “‘Tis hard people must have their children seduced in their absence. If every one must have your faith, what will become of all the world?”
Charles Wesley, MS Journal entry Monday, June 26, 1738.
Charles expected these types of objections. Yet, Charles staked his own salvation and the salvation of others on this doctrine. He urged people to forsake trusting in themselves. In their own works. In their own efforts. To trust in Christ alone.
If they would do so, they could have the same assurance that he had. The conversation with Mrs. Delamotte continued, with an unexpected contribution from a member of the company.
“Have you this assurance, Mr Piers?” “Yes, Madam, in some degree. I thank God for it.” “I am sorry to hear it.” One of the company cried, “I am glad to hear it, and bless God for him, and wish all mankind had it too.”
Ibid.
Mrs. Delamotte was addressing Mr. Piers, the vicar of Bexley. She expected that he would disagree with Charles’s doctrine. He did not. As she made her objections known, one of the congregation cried out saying he wished the whole world had this faith and assurance.
Charles shared that desire.
Growing in Assurance
Charles did not hold to a static, unchanging view of assurance. He believed that assurance could grow. It could become stronger.
After preaching, Charles records a woman entering into saving faith. However, she wasn’t fully assured at first.
Knew that she believed. Believed for her. The Scripture gave the strongest testimony of it. At first she said she must not presume to say she believed. But grew more and more confirmed. I left her in confidence God would soon clear up his own work in her soul, beyond all doubt or contradiction.
Charles Wesley, MS Journal entry Thursday, June 29, 1738, emphasis original.
Charles had confidence that God himself would clear up all the doubt. He observed this woman grow more and more in confirmation of her own justification by faith. He had the utmost confidence that God would continue clearing up the truth of her salvation until she was assured beyond all doubt or contradiction.
A few days later, Charles records another woman coming to faith in Christ.
There was one Mrs Harper there, who had this day in like manner received the Spirit by the hearing of faith, but feared to confess it. We sung the hymn to Christ. At the words, “Who for me, for me hath died,” she burst into tears and outcries, “I believe, I believe!” and sunk down. She continued, and increased in the assurance of faith; full of peace, and joy, and love.
Charles Wesley, MS Journal entry Sunday, July 2, 1738, bold added.
As a Christian understands God’s promises, they can grow in their assurance of their own salvation by their faith in the Son of God who died for them.
This assurance could grow. Charles believed it would grow until it was full. In some cases, full assurance was achieved at the moment of salvation.
I asked her if she believed in Jesus. She answered in full assurance of faith. We sang and rejoiced over her (she still continued kneeling), joined in thanksgiving; but her voice was heard above ours.
Charles Wesley, MS Journal entry Thursday, August 31, 1738, bold added.
Just as a Christian could grow in assurance, they could also have their assurance diminished.
Losing Assurance
Charles records comforting a woman who lost her comfort and assurance of salvation while he was preaching in Randwick, Gloucestershire.
After the sermon a woman came to me who had received faith in hearing Mr Whitefield. She was terrified at having lost her comfort. I explained to her that wilderness-state into which the believer is generally led by the Spirit to be tempted, as soon as he is baptized by the Holy Ghost. This confirmed her in a patient looking for his return whom her soul loveth.
Charles Wesley, MS Journal entry August 26, 1739, emphasis original.
Like many revivalists, Charles was often accused of the error of enthusiasm. But Charles was not a religious enthusiast. He didn’t attempt to manipulate people based on their feelings and emotions alone.
Contrary to enthusiasm, Charles believed that the general course for genuine believers who received assurance of faith was to then be led into the wilderness-state. In this state, their faith would be tried to see if it was genuine.
Therefore, going into the wilderness-state was not a reason to doubt your assurance or comfort. It was to be expected. Reason for concern should only arise should you abandon the faith in the wilderness-state.
Related Question
Are Assurance and Perseverance the same? Although related, these doctrines are different. Assurance relates to the present while perseverance looks to the future. A believer is called to examine themselves to see if they are in the faith. If they pass this examination, they have assurance. They are commanded to endure until the end, which is perseverance.
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