To Arthur Bedford Date: LONDON, September 28, 1738. REVEREND SIR, 1. A few days ago I met with a sermon of yours, said to be written against me. It is entitled The Doctrine of Assurance. When I first read those three propositions there laid down, '(1) that an assurance of salvation is not of the essence of faith; (2) that a true believer may wait long before he hath it; and (3) that, after he hath it, it may be weakened and intermitted by many distempers, sins, temptations, and desertions,' I thought there was nothing herein but what I both believed and preached. But in going on I was convinced of the contrary; and saw clearly that, by this one phrase, 'assurance of salvation,' we meant entirely different things: you understanding thereby 'an assurance that we shall persevere in a state of salvation'; whereas I mean no more by that term than 'an assurance that we are now in such a state.' 2. How easily, then, might a short question have prevented this whole dispute and saved you the trouble of a mere ignoratio denchi for almost forty pages together! As to the assurance you speak of, neither my brother, nor I, nor any of our friends that I know of, hold it; no, nor the Moravian Church, whose present judgment I have had better opportunity to know than the author of what is called your Catechism. I dare not affirm so much of this assurance as that 'it is given to very few'; for I believe it is given to none at all. I find it not in the Book of God. Yea, I take it to be utterly contrary thereto, as implying the impossibility of falling from grace; from asserting which fatal doctrine I trust the God whom I serve will always deliver me.

3. That assurance of which alone I speak, I should not choose to call an assurance of salvation, but rather (with the Scriptures) the assurance of faith. And even this I believe is not of the essence of faith, but a distinct gift of the Holy Ghost, whereby God shines upon His own work and shows us that we are justified through faith in Christ. If any one chooses to transpose the words, and to term this, instead of the assurance of faith, the faith of assurance, I should not contend with him for a phrase: though I think the scriptural words are always the best; and in this case particularly, because otherwise we may seem to make two faiths, whereas St. Paul knew but of one. 4. This pfa pste, Heb. x. 22: 'The full assurance of faith.' however we translate it, I believe is neither more nor less than hope; or a conviction, wrought in us by the Holy Ghost, that we have a measure of the true faith in Christ, and that, as He is already made justification unto us, so, if we continue to watch, strive, and pray, He will gradually become our sanctification here and our full redemption hereafter. This assurance I believe is given to some in a smaller, to others in a larger degree; to some also sooner, to others later, according to the counsels of His will. But, since it is promised to all, I cannot doubt but it will be given to all that diligently seek it. I cannot doubt but all 'who truly believe in Christ Jesus and endeavor to walk in all good conscience before Him, will in due time be assured that they are in a state of grace, and may persevere therein unto salvation, by the Holy Spirit enabling them to discern in themselves those graces to which the promises of life are made, and bearing witness with their spirits that they are the children of God.'

5. Now, I beseech you, sir, to consider calmly whether it be I or you who hath broken the royal law of charity. Being informed that I and some of my friends were in a fault, you did not go and tell your brother of it between you and him alone; you did not tell it to the elders of the Church only; but at one step to all the world. You brand us at once with spiritual pride, enthusiasm, false doctrine, heresy, uncharitableness; with crude, indigested notions, of dismal consequences, because we would fain set ourselves up to be the heads of a party. You declare that we 'serve not the Lord Jesus Christ, but by fair speeches deceive the hearts of the simple; that we have swerved from faith and a good conscience, and turned aside unto vain jangling, desiring to be teachers of the law, understanding neither what we say nor whereof we affirm.' You say we ' consent not to the words of our Lord Jesus Christ, nor to the doctrine which is according to godliness; but that we are proud, knowing nothing, but doting about questions and strifes of words. 'In short, that we are ' men of corrupt minds and destitute of the truth.' 6. O sir, how could you possibly be induced to pass such a sentence, even in your heart, till you had done us the common, heathen justice of hearing us answer for ourselves How, then, was you induced to declare it to all mankind, especially when those you were to declare hateful to God and man were those of whom you had once hoped better things, even things that accompany salvation yea, whom you had received as sincere though weak brethren, and strengthened their hands in God What evidence, less than hearing them with your own ears pronounce the words laid to their charge, could constrain you so to judge of them, much more so to speak of them; since your words cannot be recalled, but must remain a stumbling-block to the weak, a grief to the lovers of peace and union, and a triumph to the enemy

7. It is not I, or my brother or our friends, who cause or foment divisions and offences. With us (glory be to God) is no anger or clamor or bitterness or evil-speaking. We avoid, as we would avoid the fire of hell, all envy, strife, railings, evil surmisings; and follow after lowliness, meekness, and love, with all that seek the Lord Jesus Christ in sincerity. And with this end it is that I have written now; hoping that, if in anything I do err from the truth, you will restore me in the spirit of meekness, that I may again give God thanks on your behalf, and have a fresh instance of your readiness to support the weak and comfort the feeble-minded. To do which, after the ability which God giveth, is also the desire of, reverend sir, Your obedient servant.