"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; be- cause 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.
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
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.
"The notion of election and reprobation, independent on 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.
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."
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;
Gary North, 75 Bible Questions Your Instructors Pray You Won't Ask; W. MacLean,
Arminianism Another Gospel; and Spurgeon's Sovereign Grace Sermons. This
newsletter is an ex- cerpt from The Complete Works of Augustus Toplady (Sprinkle
Publ.,  1987, pp. 54-55).
Subtitles in the body of this newsletter and all emphases have been added by
the editor, Reg Barrow.
Return to Rich's Home Page of Reformed Theology