Wesley Corpus

1. To say, “This man is an Arminian,” has the same effect on many hearers, as to say, “This is a mad dog.” It puts them into a fright at once: They run away from him with all speed and diligence; and will hardly stop, unless it be to throw a stone at the dreadful and mischievous animal. 2. The more unintelligible the word is, the better it answers the purpose. Those on whom it is fixed know not what to do: Not understanding what it means, they cannot tell what defence to make, or how to clear themselves from the charge. And it is not easy to remove the prejudice which others have imbibed, who know no more of it, than that it is “something very bad,” if not “all that is bad!”. 3. To clear the meaning, therefore, of this ambiguous term, may be of use to many: To those who so freely pin this name upon others, that they may not say what they do not under stand; to those that hear them, that they may be no longer abused by men saying they know not what; and to those upon whom the name is fixed, that they may know how to answer for themselves. 4. It may be necessary to observe, First, that many con found Arminians with Arians. But this is entirely a different thing; the one has no resemblance to the other. An Arian is one who denies the Godhead of Christ; we scarce need say, the supreme, eternal Godhead; because there can be no God but the supreme, eternal God, unless we will make two Gods, a great God and a little one. Now, none have ever more firmly believed, or more strongly asserted, the Godhead of whAT Is AN ARMINIAN ? 359 Christ, than many of the (so called) Arminians have done; yea, and do at this day. Arminianism therefore (whatever it be) is totally different from Arianism. 5. The rise of the word was this: JAMEs HARMENs, in Latin, Jacobus Arminius, was first one of the Ministers of Amsterdam, and afterwards Professor of Divinity at Leyden. He was educated at Geneva; but in the year 1591 began to doubt of the principles which he had till then received.