Taylorism, sometimes called the "New Haven" theology, was an attempt to defend Calvinism from Arminian attacks, and the defence itself was accused of Arminianism and Pelagianism by A.
The theological views of these teachers proved quite incompatible with the Arminianism of Wesley, and a definite breach between them and him took place in 1770.
His teaching may be described as Evangelical Arminianism and its standards are his own four volumes of sermons and his Notes on the New Testament.
These show that he took part in all the great controversies on predestination and Arminianism which then so agitated and harassed all Europe.
He was an able controversialist, and in the interests of Arminianism attacked both New England Calvinism and Unitarianism; he published in 1837 The Calvinistic Controversy.
In 1629 Prynne came forward as the assailant of Arminianism in doctrine and of ceremonialism in practice, and thus drew down upon himself the anger of Laud.
It may be added that after the Reformation Arianism was revived in Socinianism, and Pelagianism in Arminianism; but the conception of heresy in Protestantism demands subsequent notice.
Within Calvinism itself Pelagianism was revived in Arminianism, which denied the irresistibility, and affirmed the universality of grace.
The Synod of Dort (1619) not only condemned Arminianism, but its defenders were expelled from the Netherlands; only in 1625 did they venture to return, and not till 1630 were they allowed to erect schools and churches.
A Glasgow professor, the Rev. Mr Simson, was attacked for Arminianism and Socinianism as early as 1717; and the battle raged between the more severe Presbyterians - who still hankered after the Covenant, approved of an old work The Marrow of Modern Divinity (1646), and were especially convinced that preachers must be elected by the people - and the Moderates, who saw that the Covenant was an anachronism, thought conduct more important than Calvinistic convictions, and supported in the General Assembly the candidates selected by patrons, as against those chosen by the popular voice.
The Reformation restored the teaching of Augustine; in Calvinism especially the sovereignty of the divine and the impotence of the human will were emphasized; and against this exaggeration Arminianism was a protest.
It is not just, however, to Arminianism to identify it with Pelagianism, as it does strive to make clear man's need of divine grace to overcome sin and reach holiness.
In the Evangelical Revival of the r8th century Arminianism was represented by Wesley, and Calvinism by Whitefield.
A Socinianized Arminianism had paralysed evangelistic effort.
The First Church, Newport, had been rent asunder by Arminianism, and the nominally Calvinistic remnant had itself become divided on the question of the laying on of hands and showed no sympathy with the Great Awakening.
The First Church, Charleston, which had become almost extinct through Arminianism in 1746, entered upon a career of remarkable prosperity in 1749 under the leadership of Oliver Hart (1723-1795), formerly of the Philadelphia Association.
Arminianism had revived the rational side of theological method.
Rejecting miracles and denying the infallibility of Scripture, protesting against Calvinistic views of sovereign grace and having no interest in evangelical Arminianism, the faith of such inquirers seems fairly to coincide with that of the deists.
According to Calvinism God's election unto salvation is absolute, determined by His olyn inscrutable will according to Arminianism it is conditional, dependent on man's use of grace.
At the Evangelical Revival the old questions came up, as Wesley favoured Arminianism and George Whitefield Calvinism.
But for him the alternative was between Calvinism and Arminianism, simply because of the historical situation, and in the refutation of Arminianism on the assumptions common to both sides of the controversy, he must be considered completely successful.