‘Quas aut incuria fudit,
Aut humana parum cavit natura.’
It is not strange if, among these inaccurate expressions, there are some seeming contradictions, especially considering, I was answering so many different objectors, frequently attacking me at once. Nevertheless, I believe there will be found few, if any, real contradictions in what I have published for near thirty years.”
Again, Dr. Rutherforth had objected to the Methodists, on the ground of their doctrine of assurance. Wesley’s reply to this is well worth pondering.
“I believe a few, but very few, Christians have an assurance from God of everlasting salvation; and that is the thing which the apostle terms full assurance of hope.
“I believe more have such an assurance of being now in the favour of God as excludes all doubt and fear; and this, if I do not mistake, the apostle means by the full assurance of faith.
“I believe a consciousness of being in the favour of God, (which I do not term full assurance, since it is frequently weakened, nay, perhaps interrupted, by returns of doubt or fear,) is the common privilege of Christians, fearing God and working righteousness. Yet I do not affirm there are no exceptions to this general rule but, I believe, this is usually owing either to disorder of body, or to ignorance of the gospel promises. Therefore, I have not, for many years, thought a consciousness of acceptance to be essential to justifying faith.
“After I have thus explained myself once for all, I hope all reasonable men will be satisfied; and whoever will dispute with me on this head must do it for disputing’s sake.”
Rutherforth’s main accusation, however, is that the Methodists teach, that “Christianity rejects the aid of human learning.” To this Wesley replies: “Mr. Berridge thinks it does; but I am not accountable for him, from whom, in this, I totally differ.” In proof of this he appeals to his “deliberate thoughts on human learning” in his “Serious Address to the Clergy”; to his establishment of Kingswood school; and to the fact that, though his preachers did not profess to know the languages and philosophy, yet some of them understood both one and the other better than great part of his pupils at the university did. He continues:
“What I believe concerning learning is this: that it is highly expedient for a guide of souls, but not absolutely necessary. What I believe to be absolutely necessary is, a faith unfeigned, the love of God and our neighbour, a burning zeal for the advancement of Christ’s kingdom, with a heart and life wholly devoted to God. These I judge to be necessary in the highest degree; and next to these a competent knowledge of Scripture, a sound understanding, a tolerable utterance, and a willingness to be as the filth and offscouring of the world.”[569]