Arminianism: The Road to Rome!
by Augustus Toplady
"...that there is
no such a thing as preaching Christ and him crucified unless you preach what
is now-a-days called Calvinism. I have my own ideas, and those I state
boldly. It is a nickname to call it Calvinism; Calvinism is the gospel, and
nothing else" (C. H. Spurgeon, The New Park Street Pulpit, Vol. 1,
1856).
"... and I will go as far as
Martin Luther, in that strong assertion of
his, where he says, 'If any man doth ascribe of
salvation, even the very least, to the free will of man, he knoweth nothing
of grace, and he hath not learnt Jesus Christ aright.' It may seem a
harsh sentiment; but he who in his soul believes that man does of his own
free will turn to God, cannot have been taught of God, for that is one of
the first principles taught us when God begins with us, that we have neither
will nor power, but that He gives both; that He
is 'Alpha and Omega' in the salvation of men." (Charles H. Spurgeon
from the sermon 'Free Will A Slave' (1855) referring to Luther's book
The Bondage of
the Will which is listed with other resources on this topic after
this article).
But as many as received him, to them gave he
power to become the sons of God, even to them that believe on his name:
Which were born, not of blood, nor of the will of the flesh,
nor of the will of man, but of God (John 1:12-13, KJV,
emphases added).
Whose Voice Do You Hear?
"My sheep, saith Christ, hear my voice, and I
know them, and they follow me; and I give unto them eternal life, and they
shall never perish. O, most worthy Scriptures! which ought to compel us to
have a faithful remembrance, and to note the tenor thereof; which is, the
sheep of Christ shall never perish.
"Doth Christ
mean part of his elect, or all, think you? I do hold, and affirm, and
also faithfully believe, that he meant all his elect, and not part, as some
do full ungodly affirm. I confess and believe assuredly, that there shall
never any of them perish: for I have good authority so to say; because
Christ is my author, and saith, if it were possible, the very elect should
be deceived. Ergo, it is not possible that they can be so deceived, that
they shall ever finally perish, or be damned: wherefore, whosoever doth
affirm that there may be any (i.e. any of the elect) lost, doth affirm that
Christ hath a torn body."1
The above valuable letter of recantation is
thus inscribed: "A Letter to the Congregation of Free-willers, by One that
had been of that Persuasion, but come off, and now a Prisoner for Religion:"
which superscription will hereafter, in its due place, supply us with a
remark of more than slight importance.
John Wesley, A Friend of Rome?
To occupy the place of argument, it has been
alleged that "Mr. Wesley is an old man;" and the Church of Rome is still
older than he. Is that any reason why the enormities, either of the mother
or the son, should pass unchastised?
It has also been suggested, that "Mr.
Wesley is a very laborious man:" not more laborious, I presume, than a
certain active being, who is said to go to and fro in the earth, and walk up
and down in it:2 nor yet more laborious, I should imagine, than certain
ancient Sectarians, concerning whom it was long ago said, "Woe unto you
Scribes, hypocrites; for ye compass sea and land to make one proselyte:"3
nor, by any means, so usefully laborious, as a certain diligent member of
the community, respecting whose variety of occupations the public have
lately received the following intelligence: "The truth of the following
instance of industry may be depended on: a poor man with a large family, now
cries milk, every morning, in Lothbury, and the neighbourhood of the Royal
Exchange; at eleven, he wheels about a barrow of potatoes; at one, he cleans
shoes at the Change; after dinner, cries milk again; in the evening, sells
sprats; and at night, finishes the measure of his labour as a watchman."4
The Quarrel is With the Wolf
Mr. Sellon, moreover, reminds me (p. 128.)
that, "while the shepherds are quarrelling, the wolf gets into the sheep
fold;" not impossible: but it so happens, that the present quarrel is not
among "the shepherds," but with the "wolf" himself; which "quarrel" is
warranted by every maxim of pastoral meekness and fidelity.
I am further told, that, while I am "berating
the Arminians, Rome and the devil laugh in their sleeves." Admitting that
Mr. Sellon might derive this anecdote from the fountain head, the parties
themselves, yet, as neither they nor he are very conspicuous for veracity, I
construe the intelligence by the rule of reverse, though authenticated by
the deposition of their right trusty and well-beloved cousin and counsellor.
Once more: I am charged with "excessive
superciliousness, and majesty of pride:" and why not charged with having
seven heads and ten horns, and a tail as long as a bell-rope? After all,
what has my pride, or my humility, to do with the argument in hand? Whether
I am haughty, or meek, is of no more consequence either to that, or to the
public, than whether I am tall or short: however, I am, at this very time,
giving one proof, that my "majesty of pride" can stoop; that even to
ventilate the impertinences of Mr. Sellon.
Arminianism at Home in Rome
But, however frivolous his cavils, the
principles for which he contends are of the most pernicious nature and
tendency. I must repeat, what already seems to have given him so much
offence, that Arminianism "came from Rome, and
leads thither again." Julian, bishop of Eclana a contemporary and
disciple of Pelagius, was one of those who endeavoured, with much art, to
gild the doctrines of that heresiarch, in order to render them more sightly
and palatable. The Pelagian system, thus varnished and paliated, soon began
to acquire the softer name of Semipelagianism. Let us take a view of it, as
drawn to our hands by the celebrated Mr. Bower, who himself, in the main, a
professed Pelagian, and therefore less likely to present us with an
unfavourable portrait of the system he generally approved. Among the
principles of that sect, this learned writer enumerates the following:
"The notion of election and
reprobation, independent of our merits or demerits, is maintaining a fatal
necessity, is the bane of all virtue, and serves only to render good men
remiss in working out their salvation, and to drive sinners to despair.
"The decrees of election
and reprobation are posterior to, and in consequence of, our good or evil
works, as foreseen by God from all eternity."5
Is not this too the very language of modern
Arminianism? Do not the partizans of that scheme argue on the same identical
terms? Should it be said, "True, this proves
that Arminianism is Pelagianism revived; but it does not prove, that the
doctrines of Arminianism are originally Popish:" a moment's cool attention
will make it plain that they are. Let us again hear Mr. Bower, who,
after the passage just quoted, immediately adds, "on these two last
propositions, the Jesuits found their whole system of grace and free-will;
agreeing therein with the Semipelagians, against the Jansenists and St.
Augustine."6 The Jesuits were moulded into a regular body, towards the
middle of the sixteenth century: toward the close of the same century,
Arminius began to infest the Protestant churches. It needs therefore no
great penetration, to discern from what source he drew his poison. His
journey to Rome (though Monsicur Bayle affects to make light of the
inferences which were at that very time deduced from it) was not for
nothing. If, however, any are disposed to believe, that Arminius imbibed his
doctrines from the Socinians in Poland, with whom, it is certain, he was on
terms of intimate friendship, I have no objection to splitting the
difference: he might import some of his tenets from the Racovian brethren,
and yet be indebted, for others, to the disciples of Loyola.
Papists and Predestination
Certain it is, that Arminius himself was
sensible, how greatly the doctrine of predestination widens the distance
between Protestantism and Popery. "There is no point of doctrines (says he)
which the Papists, the Anabaptists, and the (new) Lutherans more fiercely
oppose, nor by means of which they heap more discredit on the reformed
churches, and bring the reformed system itself into more odium; for they
(i.e. the Papists, & etc.) assert, that no fouler blasphemy against God can
be thought or expressed, than is contained in the doctrine of
predestination."7 For which reason, he advises
the reformed world to discard predestination from their creed, in order that
they may live on more brotherly terms with the Papists, the Anabaptists, and
such like.
The Arminian writers make no scruple to seize
and retail each other's arguments, as common property. Hence, Samuel Hoord
copies from Van Harmin the self same observation which I have now cited.
"Predestination (says Samuel) is an opinion odious to the Papists, opening
their foul mouths, against our Church and religion:"8 consequently, our
adopting the opposite doctrines of universal grace and freewill, would, by
bringing us so many degrees nearer to the Papists, conduce to shut their
mouths, and make them regard us, so far at least, as their own orthodox and
dearly beloved brethren: whence it follows, that, as
Arminianism came from Rome, so "it leads
thither again."
The Jesuits and Predestination
If the joint verdict of Arminius himself, and
of his English proselyte Hoord, will not turn the scale,
let us add the testimony of a professed Jesuit,
by way of making up full weight. When archbishop Laud's papers were
examined, a letter was found among them, thus endorsed with that prelate's
own hand: "March, 1628. A Jesuit's Letter, sent to the Rector at Bruxels,
about the ensuing Parliament." The design of this letter was to give the
Superior of the Jesuits, then resident at Brussels, an account of the
posture of civil and ecclesiastical affairs in England; an extract from it I
shall here subjoin: "Father Rector, let not the damp of astonishment seize
upon your ardent and zealous soul, in apprehending the sodaine and
unexpected calling of a Parliament. We have now many strings to our bow.
We have planted that soveraigne drugge
Arminianisme, which we hope will purge the Protestants from their
heresie; and it flourisheth and beares fruit in due season. For the better
prevention of the Puritanes, the Arminians have already locked up the Duke's
(of Buckingham) eares; and we have those of our owne religion, which stand
continually at the Duke's chamber, to see who goes in and out: we cannot be
too circumspect and carefull in this regard. I am, at this time, transported
with joy, to see how happily all instruments and means, as well great as
lesser, co-operate unto our purposes. But, to
return unto the maine fabricke:--OUR FOUNDATION IS ARMINIANISME. The
Arminians and projectors, as it appeares in the premises, affect mutation.
This we second and enforce by probable arguments."9
The Sovereign Drug Arminianism
The "Sovereign drug, Arminianism," which said
the Jesuit, "we (i.e. we Papists) have planted" in England, did indeed bid
fair "to purge our Protestant Church effectually.
How merrily Popery and Arminianism, at that
time, danced hand in hand, may be learned from Tindal: "The churches
were adorned with paintings, images, altar-pieces, & etc. and, instead of
communion tables, alters were set up, and bowings to them and the
sacramental elements enjoined. The predestinarian doctrines were forbidden,
not only to be preached, but to be printed; and the Arminian sense of the
Articles was encouraged and propagated."10 The Jesuit, therefore, did not
exult without cause. The "sovereign drug," so lately "planted," did indeed
take deep root downward, and bring forth fruit upward, under the cherishing
auspices of Charles and Laud. Heylyn, too, acknowledges, that the state of
things was truly described by another Jesuit of that age, who wrote:
"Protestantism waxeth weary of itself. The doctrine (by the Arminians, who
then sat at the helm) is altered in many things, for which their progenitors
forsook the Church of Rome: as limbus patrum;
prayer for the dead, and possibility of keeping God's commandments; and the
accounting of Calvinism to be heresy at least, if not treason."11
Arminianism From the Pit
The maintaining of these positions, by the
Court divines, was an "alteration" indeed; which the abandoned Heylyn
ascribes to "the ingenuity and moderation found in some professors of our
religion." If we sum up the evidence that has
been given, we shall find its amount to be, that Arminianism came from the
Church of Rome, and leads back again to the pit whence it was digged.
For further study: Christopher Ness, An
Antidote Against Arminianism; J. Warne, Arminianism: The Back Door to
Popery; John Knox, On Predestination in Works vol. 5; John Owen, A Display
of Arminianism; Pink, The Sovereignty of God; Martin Luther, The Bondage of
the Will; C. Van Til, The Defense of the Faith; W. MacLean, Arminianism
Another Gospel; and Spurgeon's Sovereign Grace Sermons. This newsletter is
an excerpt from The Complete Works of Augustus Toplady (Sprinkle Publ.,
[1794] 1987, pp. 54-55). Subtitles in the body of this newsletter and all
emphases have been added by the editor, Reg Barrow.
REFORMATION HISTORY NOTES is published periodically by Still Waters Revival
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great zeal! This is issue number 1, released in August of 1993.
Endnotes: 1.
Strype, u.s. 2. Job 1:7 with 1 Peter 5:8. 3. Matt. 23:15. 4. Bath Chronicle,
for Feb. 6, 1772. 5. Bower's Hist. of the Popes, vol. 1, p. 350. 6. Bower
ibid. 7. Arminius, in Oper. P.115. Ludg. 1629. (See book for Latin.) 8.
Hoord, In Bishop Davenant's Animadversions, Camb. 1641. 9. Hidden works of
darkness, p. 89, 90. Edit. 1645. 10. Tindal's Contin. of Rapin, vol. 3
octavo, 1758. 11. Life of Laud, p. 238.
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