Charles Wesley Against Calvinism (20 Quotes)

The early Methodists were a movement within the Anglican Church. They were focused largely on personal holiness and adherence to the written Word of God. The movement was broad enough to contain both Calvinist and non-Calvinist doctrines. But these differences caused a stir.

What did Charles Wesley think about the influences of Calvinism? Charles was adamantly opposed to the theological system of Calvinism. This does not mean that Charles opposed every doctrine traditionally held by Calvinists. He criticized some specific doctrines in particular. He also fought against the system and its perceived effects as a whole upon the Methodists, Church, and society.

Below is a sampling of Charles’s views expressed against Calvinism, its doctrines, its adherents, and its effects.

1. The Extent Of The Atonement

Charles wrote a short poem titled “On The Extent Of The Atonement” which gives insight into one of his most pointed and enduring criticisms of Calvinism.

Shall man, a worm of earth, a child of dust

Prescribe for God, the gracious, and the just?

Shall he report, how far his grace extends,

Tell where his love begins, and where it ends?

No, let our God himself his ways explain;

Let him make known his boundless love for man,

Let him unfold the purpose of his will,

And tell the world, that he is gracious still:

Declare that co-extensive with the fall,

Is Jesu’s death, and hath atoned for all,

That all may live accepted, through his Son,

And reap eternal joy, in worlds unknown.

-Charles Wesley, “On The Extent Of The Atonement,” in Unpublished Poetry, 3:390.

This poem touches on Wesley’s disagreement with their interpretation of election and the corresponding doctrine of reprobation. Directly it attacks what Charles viewed as a prideful declaration of who Christ did and did not die for.

As Charles reads Scripture, he sees that God’s Word declares that God loves the whole world (John 3:16) and that Christ is the propitiation for the sin of the whole world (1 John 2:2).

While Charles vigorously maintained what he called “Universal Atonement” is would be incorrect to label him as a universalist.

Charles did not believe that all men are saved or that all men would be saved. But he did affirm that all men could be saved if they turned to Christ and believed.

More modern terminology would use the phrase Unlimited Atonement, rather than Universal Atonement. Some incorrectly asset this position makes Charles an Arminian. But Charles didn’t claim to be an Arminian, either. (For more on this, check out my post Was Charles Wesley An Arminian?)

Whatever terminology is employed, it should be clear: Charles was against the Calvinistic doctrine of Limited Atonement. He was also against the idea the men could have any idea, on the particular scheme, who Christ died for and who He did not.

2. Address To The Calvinists

Charles wrote another poem titled “Address To The Calvinists.” This longer poem is very direct. We’ll look at it in chunks.

God has, you say, a two-fold Will,

One to Preserve, and one to Kill:

That in his Word to All reveal’d,

This from the Reprobate conceal’d:

That would have All the fallen kind

Repentance and Salvation find;

To Hell’s inevitable pains

This the far greater part ordains,

Compell’d to Sin by his Decree,

And Damn’d from all Eternity.

-Charles Wesley, “Address To The Calvinists,” in Unpublished Poetry, 3:391, emphasis in original.

Charles contrasts what he sees as the assertions of the Calvinists against the declarations of Scripture.

“They” (the Calvinists) say that God has decreed in His word for all to repent and find salvation, while decreeing the reprobate to be blind to this truth. “They” (the Calvinists) are asserting God ordained the sin of these reprobates eternally and then will condemn them for His decree.

And, Charles notes, the reprobate group is the larger part of the population. The poem continues.

His written Will to All displays

Offers of Life and pard’ning Grace:

His secret doth this Life deny

To most, yet asks, “Why will ye die?”

His seeming Will their good pretends,

His real their damnation sends;

Makes the devoted victims fit,

And thrusts them down into the pit.

Ibid, 3:392.

Charles makes it clear that he views the claims of Calvinism as contrary to the claims of Scripture. If the Calvinists are correct, according to Charles, then God is a deceiver.

God has a will it seems to save. But the real will is to punish and judge without any possibility of redemption. All while asking them, “Why will you die?” when no other possibility exists for them.

Charles continues:

‘Tis thus, O God, they picture Thee,

Thy Justice and Sincerity;

Thy Truth which never can remove,

Thy bowels of unbounded Love:

Thy freedom of Redeeming Grace,

“With-held from almost all the Race,

“Made for Apollyon to devour,

“In honour of thy Sovereign Power!”

Ibid.

Charles address both God and the Calvinists in this stanza. He appeals to what he views is the true picture of God’s unbounded love. He then contrasts it with the caricature he sees preached in Calvinism.

Charles thought that the attempt to magnify God’s sovereignty had resulted in skewing God’s love.

The poem concludes:

Ye weak, mistaken Worms, believe

Your God, who never can deceive;

Believe his word sincerely meant,

Whose oath confirms his kind intent:

Believe his Tears: believe his Blood:

Both for a World of Sinners flow’d;

For those who nail’d Him to the Tree,

For those who forg’d the dire Decree,

For ev’ry Reprobate—and me!

Ibid.

Charles ends with a plea for humility. He pleads for Calvinists to believe their God, not their system. He also charges Calvinists with being the ones who forged the dire decree of reprobation as a doctrine of men, not God.

He pleads to view the actions of their Redeemer who wept over those who were perishing.

He urged them to see God’s redeeming love as available to all and applied to them who believe.

3. An Answer To Prayer

We asked particularly that if it was the will of God, someone might now receive the atonement. While I was yet speaking of words, Mr Brown found power to believe. He rose and told me my prayer was heard, and answered in him.

-Charles Wesley, MS Journal entry Saturday, June 3, 1738.

Charles believed in the sovereignty of God. Instead of him declaring God’s will to save some, he trusted God’s own declaration of the sovereign desire that all men would be saved.

Charles prayed according to this will and asked God to grant power for someone to believe. He found that God answered his prayer. To the praise of God’s glorious grace.

(For more on this, be sure to check out my post Charles Wesley on Prayer.)

4. Faith A Gift From God

Charles Wesley was not a Calvinist. But does that mean he had a low view of sovereignty or a high-view of his own works and ability to contribute to salvation in himself or others?

By no means!

These and the like answers, which she made with great simplicity, convinced me that faith had come to her by hearing. We joined in giving glory to God, for we perceived and confessed it was his doing. It pleased him likewise to bless me with a deep and hitherto unknown dread of ascribing anything to myself.

-Charles Wesley, MS Journal entry Sunday, June 11, 1738, bold added.

Charles affirmed that faith was a gift of God. Where he disagreed with Calvinists was that God was pleased to grant this gift to everyone. The grace of God was working in the hearing of the Word to bring about faith. Charles prayed for this gift to be bestowed on his hearers.

The gift of faith was wrought in the heart by the Holy Spirit.

The Holy Ghost wrought faith in her heart, which expressed in a calm cheerful, triumphant expectation of death.

-Charles Wesley, MS Journal entry Tuesday, June 13, 1738, bold added.

5. Against Absolute Predestination

At Bray’s expounded Eph. 1. A dispute arising about absolute predestination, I entered my protest against that doctrine.

-Charles Wesley, MS Journal entry Friday, September 22, 1738.

Ephesians 1 contains an important passage relating to election and predestination. It’s no surprise that a dispute arose after this text was taught.

Charles expressed in clear, concise language his position. He protested against the Calvinistic view of absolute predestination.

It is important to point out that Charles did not object against Ephesians 1. He taught the passage. He objected to the particular interpretation of Calvin’s theological system. He thought Calvinists, not the Apostle Paul, were in error with their claims.

6. The Sower of Tares

Charles viewed the disagreements about predestination as the work of the enemy amongst them.

The sower of tares is beginning to trouble us with disputes about predestination.

-Charles Wesley, MS Journal entry Friday, June 22, 1739.

The Methodists were no stranger to disputes. They had already had several controversial discussions about lay preaching, Church government, separation from the Church of England, and an issue relating to some claiming to be modern “prophets.”

The dispute about predestination wouldn’t be the last.

Even so, Charles viewed these disputes as a ploy from Satan. It got them to focus inward instead of preaching the gospel to all.

Today, many followers of Christ spend more time arguing with each over speculative theology than they do actually obeying the command to go into all the world and preach the gospel to every creature. Trusting God at His word that all who believe will be saved.

7. Stripped Of His Gown

Here I cannot but observe the narrow spirit of those that hold particular redemption. I have had no disputes with them, yet they have me in abomination. Mrs Seward is irreconcilably angry with me, “for he offers Christ to all.” Her maids are of the same spirit, and their Baptist teacher insists that I ought to have my gown stripped over my ears.

-Charles Wesley, MS Journal entry Wednesday, August 22, 1739.

Although Charles had not engaged in a dispute with some followers of the Calvinistic doctrines of particular redemption (a.k.a. Limited Atonement and Absolute Predestination), he views their narrow spirit with concern.

They were angry with him for preaching Christ and freely inviting all to believe in the Savior.

A task which Charles saw plainly in the Scriptures. Their man-made system of theology was blinding them to the truth of God’s word.

8. The Horrible Decree

At the Hall I explained Rom. 9. Through mercy, we could none of us see aught of the horrible decree there, but only his justice in rejecting them who had first rejected Him. Christ the Saviour of all men was in the midst of us.

-Charles Wesley, MS Journal entry Thursday, September 20, 1739, emphasis in original.

Charles refers to the doctrine of absolute, unconditional reprobation as “the horrible decree.”

As he taught on the passage many followers of Calvin cite to affirm their position, he says he saw no evidence of it in the text.

Instead of the unjust sentence against those whom God rejected from before they were born, Charles saw only the justice of a God who rejects those who first rejected Him described in Romans 9.

9. Beware of Pride

In the afternoon spoke a word of caution to one who seems strong in the faith, and begins to be lifted up—the sure effect of her growing acquaintance with some of Calvin’s followers.

-Charles Wesley, MS Journal entry Saturday, September 22, 1739.

Pride. Charles said that this was a “sure effect” of Calvinism.

Therefore, he sought to warn against it. Charles insisted on a humble walk with the Lord in fear and reverence.

10. Against Vain Confidence

The “P” in TULIP stands for Perseverance of the Saints. Calvinism teaches that the elect will be saved because of God’s eternal decree. Charles thought this contrary to Scripture.

The 11th of Romans led me unawares to speak of final perseverance, whereby some, I would hope, were cut off from their vain confidence.

-Charles Wesley, MS Journal entry Sunday, September 23, 1739.

Charles wasn’t intent on preaching against Calvinistic doctrines in this case. It happened as a result of preaching the text.

The prideful idea that one was “elect” from eternity past led inevitably, in Charles’s view, to a vain confidence. Charles preached God’s word directly in Romans 11 against this vain, prideful confidence.

11. The Opiate

Charles also called this false assurance an opiate.

God gave me words to awaken some who were lulled fast asleep by the opiate of final perseverance.

-Charles Wesley, Wednesday, September 9, 1741.

12. True Assurance

Charles believed in biblical assurance. He denied the false assurance he saw in Calvinism.

See here the true assurance of faith! How consistent an humble, not doubting, a filial, not servile, fear of offending! I desire not such an assurance that blots out those Scriptures, “Be not high-minded, but fear”; “Work out your salvation with fear and trembling”; etc. God keep me in continual fear lest by any means, when I have preached to others, I myself should be a castaway.

-Charles Wesley, MS Journal entry Wednesday, September 26, 1739.

Charles rejected any view of assurance that needed to ignore the warnings of Scripture to those who believe. As a result, Charles rejected the Calvinistic doctrine of assurance in lieu of a doctrine of assurance that acknowledged all of Scripture.

13. Slandered As A Predestinarian

I felt what I spoke, while offering Christ to all. In much love I besought the Dissenters not to lose their charity for me because I was of opinion God would have all men to be saved. For an hour and a half, I strongly called all sinners to the Saviour of the world. My strength do I ascribe unto Him. No one opened his mouth against me. The devil fled before us, and I believe he will no more slander me with being a predestinarian.

-Charles Wesley, MS Journal entry Tuesday, October 9, 1739, bold added.

It was being reported that Charles Wesley was a strong predestinarian. In this entry, he had just received a letter telling him not to come to Holt again because of this.

Charles took this letter as an invitation. He went and found opportunity to preach to about two thousand hearers. He made his views clear.

He doubted he would be slandered as a strong predestinarian again.

14. Sinking Back

Some were present who fancy themselves elect, and therefore sink back into their old tempers. Without meddling in the dispute, I rebuked them sharply, yet in much love.

-Charles Wesley, MS Journal entry Tuesday, June 24, 1740.

Charles once again seeks to combat negative consequences of believing the doctrines of Calvinism.

When some think they are elect, that they will be saved no matter what, Charles observed that they revert back to their carnal practices.

Where is the evidence of Christ in you? Where is the fruit of the indwelling Spirit? These are the tests Scripture describes. Not whether you believe yourself to be elect from eternity past by the decree of God regardless of your conduct.

15. Poison of Calvin

But who can stand before envy, bigotry, and predestination? The strong ones were offended. The poison of Calvin has drunk up their spirit of love.

-Charles Wesley, MS Journal entry Sunday, November 30, 1740, strikethrough in original.

Charles thought the doctrines of Calvinism were poisonous. In this case, he saw the love of professing Christians being swallowed up in the doctrines of men.

Charles was warning this group lovingly and calmly against apostasy from Hebrews 6.

16. Preaching Sad Tidings

Charles records criticism of his friend, and fellow Methodist, George Whitefield. As Whitefield preached Calvinism, Charles called him a reprobating lion.

He also questioned his character and the character of the God who sent him to preach a gospel of particular redemption and absolute reprobation.

The people fled before the reprobating lion. But again and again, as he observed them depart, the preacher of sad tidings called them back with general offers of salvation. Vain and empty offers indeed! What availed his telling them that for ought he knew, they might all be elect. He did not believe them all elect; he could not. Therefore, he only mocked them with an empty word of invitation; and if God sent him to preach the gospel to every creature, God, according to his scheme, sent him to deceive the greatest part of mankind.

-Charles Wesley, MS Journal entry Monday, May 4, 1741, emphasis original.

This view was untenable to Charles. He was not a preacher of sad tidings, but of glad tidings!

17. The True Gospel

Charles had referred to the gospel of Calvinism as “the other gospel.” It wasn’t the only “other gospel.” But it was one of them.

Charles intended to preach the true gospel.

Preached the true gospel (gospel to every creature), prayed, and left her a prisoner of hope.

-Charles Wesley, MS Journal entry Saturday, May 16, 1741.

For a more in-depth look at Charles’s thoughts on the gospel, check out my post Live By The Gospel.

18. Purging the Leaven

At six expounded Isaiah 53 in the courtyard and was greatly assisted to purge out the leaven of Calvin.

-Charles Wesley, MS Journal entry Friday, August 28, 1741.

In the Bible, leaven is used as a metaphor for sinful teachings and their ability to infect the entire person. Charles explicitly stated that Calvin’s teachings were leaven.

They needed to be purged with right preaching and doctrine.

19. Sifted Like Wheat

They had been sifted like wheat by their two potent enemies—stillness and predestination.

-Charles Wesley, MS Journal entry Thursday, October 20, 1743.

The doctrines of Calvin were not the only enemy to the Methodist societies. But they were one of two potent enemies.

This is strong language against Calvinistic doctrine.

20. Escaping From Calvin

Dined at Felix Farley’s with Mr Meriton, longing to escape to us out of the hands of Calvin.

-Charles Wesley, MS Journal entry Thursday, May 10, 1744.

Charles had strong feelings against Calvinism. So did many of his hearers.

For Charles, and others who shared his views, Calvinism was not something to be embraced. It was something to flee from. To escape from.

Related Questions

Was Charles Wesley an Arminian? Charles Wesley was definitely not a Calvinist. This fact causes some to assert that he must be Arminian. Although Charles wrote much against Calvinism, he also denied being an Arminian. Scholars of both John and Charles Wesley acknowledge differences with traditional Arminian doctrine. The term “Wesleyan Arminian” has been coined to describe the distinctives.

What do Calvinists believe? Calvinists come in many different forms. The broadest way to define Calvinism is with the acronym, TULIP. This acronym represents five doctrines that have become synonymous with Calvinism in general: Total Depravity, Unconditional Election, Limited Atonement, Irresistible Grace, and Perseverance of the Saints. Not all variations of Calvinism define these doctrines or adhere to them in identical forms.