REFORMATION
HISTORY NOTES
Arminianism:
The Road to Rome! by
Augustus Toplady
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REFORMATION HISTORY NOTES
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 Books (http://www.swrb.com or 4710-37A Ave. Edmonton, AB. Canada
T6L 3T5) and there is no copyright on this material, so please copy and
distribute it freely, copiously and with 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.
FOR FURTHER STUDY:
Calvinism and the Sovereignty of God
CALVINISM HD COLLECTION
Predestination and Providence
REFORMATION
HD COLLECTION
The
Ultimate Conspiracy - Dave Hunt and the Jesuit Attempt to Hijack the Christian
Faith by Michael Bunker
(Proof that Dave Hunt [in his book What Love is This?] is teaching the Jesuit-inspired heresy
of Arminianism).
Free at: http://www.swrb.com/newslett/actualnls/dave-hunt-jesuits.htm
PINK, A.W.
The Sovereignty
of God
This is the best
contemporary book explaining the foundations of Calvinism. This book is like a key that, by God's
grace, opens the door of understanding to some of the most blessed truths in
Scripture. From the myriad of testimonies that we have heard concerning how God
has used this book, we think that we can safely say that this is also the best
book to pass on to those that you want to introduce to Calvinism. This is the
full, unedited Baker Book House edition. Indexed.
Available at http://www.swrb.com/catalog/P.htm
The Sovereignty of God
This is the edited Banner of Truth edition of Pink's book.It leaves out
the three following chapters: "The Sovereignty of God in Reprobation;"
"God's Sovereignty and Human Responsibility;" "Difficulties and
Objections." It also does not contain the four following appendices:
"The Will of God;" "The Case of Adam;" The Meaning of
"Kosmos" in John 3:16;""I John 2:2." However, it
does contain some very helpful editorial footnotes that the Baker edition does
not contain.
Available at http://www.swrb.com/catalog/P.htm
This book is also available in
the FREE BOOKS file on all Reformation Bookshelf
CDs (CD SUPER SALE) at: http://www.swrb.com/Puritan/reformation-bookshelf-CDs.htm
LUTHER,
MARTIN
The Bondage of
the Will (tenth printing 1998)
The
Bondage of the Will
is fundamental to an understanding of the primary doctrines of the Reformation. In these pages, Luther gives extensive
treatment to what he saw as the heart of the gospel. Free will was no
academic question to Luther; the whole gospel of the grace of God, he believed,
was bound up with it and stood or fell according to the way one decided it... This is the greatest piece of writing
that came from Luther's pen. In its vigour of language, its profound
theological grasp, and the grand sweep of its exposition, it stands unsurpassed
among Luther's writings (front and back cover).
Luther recognized this book
as his most important work and even said that if all his other books perished,
he would hope that this one, along with his Small Catechism, would be the only ones to remain. As noted above, this is one of the most
important books of the early Reformation, for it deals with what Luther saw to
be the heart of the Gospel.
Luther here refutes the Romish
notion of "free will" in man and upholds the absolute sovereignty of
God in the salvation of sinners -- as well as justification by faith alone. Luther
clearly saw the issue of free will as the primary cause of his separation from
Rome.
In this book he replied to the
Roman Catholic scholar, Erasmus, and his diatribe The Freedom of the Will. Though disagreeing with just about
everything else Erasmus wrote, Luther commended Erasmus for recognizing the crux of the matter at issue between Rome and the Bible
believers, the debate over "free will." In this regard Luther wrote,
that
unlike all the rest, you alone have attacked the real issue, the essence of the
matter in dispute (i.e. man's so-called free-will--RB)... You and you alone
saw, what was the grand hinge upon which the whole turned, and therefore you
attacked the vital part at once; for which, from my heart, I thank you.
"This book is most needful
at the present day," noted Atherton in 1931, for "the teachings of
many so-called Protestants are more in accordance with the Dogmas of the
Papists, or the ideas of Erasmus, than with the Principles of the Reformers;
they are more in harmony with the Canons and Decrees of the Council of Trent
than with the Protestant or Reformed Confessions of Faith."
It is easy to see how a lack of
doctrinal and historical study is leading many into serious compromise with the
false ecumenical apostasy espoused by Rome and other idolatrous beliefs which
cry up man's ability to save himself (as with Arminianism) and to devise his
own methods of worship (as with those that oppose the Reformation's regulative
principle of worship in favor of their own will worship). In this area, many
"Protestants," even now, bow down to Rome's humanistic,
anti-Christian idol of free will.
It is our hope that God will use
Luther's classic to give you the strength to remain faithful to His Word; this
being a great place to start a new Reformation, for as the translators write
concerning this book, "Nowhere does Luther come closer, either in
spirit or in substance to the Paul of Romans and Galatians."
Available at http://www.swrb.com/catalog/L.htm
CALVIN,
JOHN
The Bondage and
Liberation of the Will: A Defense of the Orthodox Doctrine of Human Choice
Against Pighius (1543, 1996) FIRST TIME ENGLISH TRANSLATION!
"In the belief that the
1539 edition of Calvin's Institutes,
and in particular its chapters on free choice and predestination, constituted a
greater danger than did the other 'Lutheran' writings, the Dutch Roman Catholic
theologian Albert Pighius wrote a response entitled Ten Books on Human Free
Choice and Divine Grace
(1542). Calvin, when he saw Pighius's work, felt a pressing need to respond to
Pighius's first six books, that is, those on free choice. The result was The
Bondage and Liberation of the Will
(1543). The Bondage and Liberation of the Will is undoubtedly the most significant
of Calvin's works hitherto not translated in English. This is in striking contrast to
Luther's study on the same topic, which is one of his best-known
publications." This
is Calvin's "fullest treatment of the relation between grace and free
will, and contains important material not found elsewhere in his writings. It also contains far more discussion
of the early church fathers than does any other of Calvin's works, apart from the Institutes. It is high time that this major work is
made available to those whose knowledge of Calvin is confined to English
translations" (back cover). 303 pages.
Available at http://www.swrb.com/catalog/C.htm
SPURGEON,
CHARLES H.
Spurgeon's
Sovereign Grace Sermons
It
is no novelty, then, that I am preaching; no new doctrine. I love to proclaim
these strong old doctrines, that are called by nickname Calvinism, but which are
surely and verily the revealed truth of God as it is in Christ Jesus. By this truth I make a pilgrimage into
the past, and as I go, I see father after father, confessor after confessor, martyr
after martyr, standing up to shake hands with me. Were I a Pelagian, or a
believer in the doctrine of free-will, I should have to walk for centuries all
alone. Here and there a heretic, of no very honorable character, might rise up
and call me brother. But taking these things to be the standard of my faith, I
see the land of the ancients peopled with my brethren; I behold multitudes who
confess the same as I do, and acknowledge that this is the religion of God's
own church. (Spurgeon from the sermon "Election" [$.97, separate
booklet "Election"]).
I have my own private opinion
that there is no such thing as preaching Christ and Him crucified, unless we
preach what is nowadays called Calvinism. It is a nick name to call it Calvinism; Calvinism is the Gospel,
and nothing else. I do not believe we can preach the gospel... unless we preach
the sovereignty of God in His dispensation of grace... unless we exalt the
electing, unchangeable, eternal, immutable, conquering love of Jehovah; nor do
I think we can preach the gospel unless we base it upon the special and
particular redemption of His elect and chosen people which Christ wrought out
upon the cross; nor can I comprehend a gospel which lets saints fall away after
they are called." (Spurgeon from his sermon "Christ Crucified"
[$.97, separate booklet "Christ Crucified"]).
Completely retypeset and
unedited, this book (of 188 pages) contains ten stirring Spurgeon sermons
focusing on the sovereignty of God, the five points of Calvinism and triumph of
Christ as King.
Sermons included are:
1.
God's Will and Man's Will
2. High Doctrine
3. The Sure Triumph of the Crucified One
4. The Perpetuity of the Law of God
5. The Unconquerable King
6. Human Inability
7. Christ's Work No Failure
8. Christ Crucified
9. The Doctrines of Grace Do Not Lead to Sin
10. Election.
Available at http://www.swrb.com/catalog/S.htm
This book is also available on Reformation Bookshelf CD volume 19
(CD SUPER SALE) at: http://www.swrb.com/Puritan/reformation-bookshelf-CDs.htm
NESS, CHRISTOPHER
An Antidote
Against Arminianism (1700)
Recommended by John Owen,
John Gill, and Augustus Toplady. An easy-to-read but devastating critique of
the Arminian heresy. A treatise to refute all five points of Arminianism,
setting forth predestination and the five points of Calvinism clearly and
forcefully, along with numerous Scripture proofs. "As blessed Athanasius sighed out
in his day," writes Ness, "'the world is overrun with Arianism;' so
it is the sad sigh of our present times, the Christian world is overrun, yea,
overwhelmed with the flood of Arminianism; which cometh, as it were, out of the
mouth of the serpent, that he might cause the woman (the Church) 'to be carried
away of the flood' thereof (Rev. 12:15). And lest this overflowing deluge of
Arminianism should bring destruction upon us, there is great need that some
servants of Christ should run to stop the further spreading of this plague and
leprosy." This book will be a great help in containing the contagion of
this devilish delusion!
Available at http://www.swrb.com/catalog/N.htm
This book is also available on Reformation Bookshelf CD volume 19
(CD SUPER SALE) at: http://www.swrb.com/Puritan/reformation-bookshelf-CDs.htm
OWEN, JOHN
A Display of
Arminianism:Being A Discovery of the Old Pelagian Idol of Free Will, With the
New Goddess Contingency Advancing Themselves Into the Throne of the God of
Heaven, to the Prejudice of His Grace, Providence, and Supreme Dominion Over
the Children of Men...
This was Owen's first
publication (1642) and immediately brought him into notice. It contains
numerous useful charts contrasting Arminian doctrines, from some of their major
teachers, with those of Scripture (Calvinism) in a side-by-side format. Owen
leaves no room for compromise with Arminianism as he shows why this is, when
sincerely believed, a dangerous, devilish and damnable heresy! This position is
simply in keeping with Luther, as C.H. Spurgeon points out, "... 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." (from the sermon 'Free Will A Slave,'
1855, also see Luther's Reformation classic, The Bondage of the Will).
Available at http://www.swrb.com/catalog/O.htm
This book is also available on Reformation Bookshelf CD volume 19
(CD SUPER SALE) at: http://www.swrb.com/Puritan/reformation-bookshelf-CDs.htm
OWEN, JOHN
Indwelling Sin
in Believers
A detailed work about the
battle for holiness against the remaining indwelling corruption in believers.
Available at http://www.swrb.com/catalog/O.htm
COLES, ELISHA
God's
Sovereignty, A Practical Discourse
A Puritan work recommended
by Charles Spurgeon, John Owen, Thomas Goodwin and William Romaine. Owen
especially marvels at Coles' singular reliance on Scripture alone to vindicate
God's sovereignty, as it relates to election, redemption, effectual calling,
and the perseverance of the saints. Originally published in 1673, this is the
1831 edition.
Available at http://www.swrb.com/catalog/E.htm
This book is also available on Reformation Bookshelf CD volume 19
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REFORMATION HISTORY