issue specifically and directly on any one of my "charges," but talks
for most part in general terms, about the unfairness, injustice, and
misrepresentations of the sermon. This circumstance would, of itself,
free me from any obligation to notice these letters, on the ground of my
pledge in the Observer. But yet, as I feel the most perfect readiness to
discuss this subject, and as I hope the cause of righteousness may be
served thereby, I will willingly proceed in this controversy, both as to
doctrine and policy, provided we can secure some suitable public medium,
through which to prosecute the discussion. And on this point Mr. M.
complains bitterly of the former editors of the Advocate and
Journal--for he had applied, it seems, for the privilege of having his
letters inserted in that paper, and was refused, on the ground that "the
sermon was not published in the Advocate, and therefore justice did not
require that its answer should be." Now, since these letters are
professedly an answer to the _whole sermon_, the editors, I think, were
perfectly consistent with their former statements, in refusing to
publish them. If Mr. M. had confined himself to the charges in the
Observer, the editors would undoubtedly have given the subject a place
in the columns of the Advocate: as it was, however, I think the charge
of injustice and unfairness made against the editors by Mr. M. is
entirely gratuitous and _unjustifiable_. If it was expected to produce
an _effect_ on the public, by such a complaint, I think such an
expectation will be disappointed in all places where the subject is
understood. And that this was the expectation appears evident from
another charge against Methodist preachers, in the following words:--"It
is supposed to be the common sentiment, if not 'the common talk in our
land,' that the Methodist preachers have a strong aversion against their
hearers reading our writings. The reason of this, in part, is supposed
to be, that they choose to have their people receive all their knowledge
of our creed from their statements of it, instead of ours; lest they
should be convinced, by our arguments, of the truth of our belief." Now
this charge we wholly and positively deny, and challenge the writer for
the proofs of what we know to be, not only an ungenerous, but an unjust
allegation. Nothing can be farther from the whole genius of Methodism
than this. Does not the reverend gentleman know, that a great portion of
our members in New England are those who were once members of
Calvinistic congregations? Does he not know that they were trained up in
these doctrines from their infancy, and have heard them explained and
defended from their earliest recollections? Does he not know that
Methodism has made its way against the impressions of the nursery, the
catechetical instruction of the priest and the school master--the
influence of the pulpit and the press, and in maturer age against the
still stronger influence of academies and colleges? Does he not know,
also, that all this has been done in this generation? And shall we now
be told that Methodists examine but one side of the question? How
astonishing such a charge, from a man who can make any pretension to a
knowledge of ecclesiastical matters in our country! Does not this writer
know, also, that the editors of the Advocate, and others, have called
loudly, and almost continually, for information upon this subject, that
we might know what the Calvinistic standards are, and ascertain what
Calvinism is? and shall we now be told, that Methodists are ignorant of
the Calvinistic faith, and, what is worse, the preachers strive to keep
them in ignorance, and that with the base purpose of keeping them from a
conviction of the truth! We say, if Calvinism is essentially what it was
from five to thirty years ago, we know its character as well as we ever
can know it. If we do not understand it now, it is either because we
have not _natural ability_ to understand it, (and therefore. Calvinism
itself being judge, we are not criminal,) or it is because the teachers
of Calvinism have not had _natural ability_ to make it plain. But if
Calvinism is not essentially what it was, we ask what it now is? If it
is changed in the hands of its supporters, how much has it changed? Is
it Calvinism still, or has it lost its identity? In what does the
identity of Calvinism consist? Shall we take the Rev. Mr. Metcalf's
answer to these questions? Shall we take the Christian Spectator's
answers? Mr. M. appears fully to agree with the Spectator, for he makes
frequent reference to it, with great apparent approbation. And yet two
numbers of this periodical have been issued since my reply to the review
of my sermon in that work, in which reply I stated my understanding of
the reviewer's doctrine of predestination, and requested to be informed
if I was incorrect; and neither my reply nor my request has been
noticed. And yet, let it be understood, that in the last number there is
a very laboured article, to show that Dr. Taylor does not differ
essentially from the orthodox Calvinistic faith heretofore received.
It is also known, that though Drs. Woods, Griffin, Tyler, Green, and
various others, come out and charge a portion of their brethren with a
serious and dangerous dereliction from the Calvinistic faith, yet the
accused, in their turn, strenuously maintain that they preserve the old
landmarks unremoved, and the essential principles of Calvinism
unimpaired; and that it is a calumnious charge to say they have departed
from the faith of the party.
How shall we judge in this matter? If we think, from our understanding
of their writings, that some of them have changed their views, and we
ask them if they have, they are silent. If their brethren charge them
with changing, they deny it; and, standing up before the world and
before the Churches, and before their God, pronounce _deliberately_ and
_emphatically_, the old symbols of faith, as a test oath to prove their
orthodoxy. Should we doubt their repeated asseverations? Mr. M., or
somebody else, might write another pamphlet to screw us into repentance
and confession, for bearing false witness against our neighbour. But if
we hold them to the old doctrine, which we have had a good opportunity
of learning, from our youth up, we are accused of misrepresentation, and
of bearing false witness. None but the advocates of the New-Haven
divinity have, to my knowledge, taken a public stand against my sermon;
and _they_ oppose it because _they_ say it is a misrepresentation of
their doctrine.
This, therefore, seems to us to be the state of the case with respect to
these gentlemen--We make a representation of Calvinism as we have found
it, and have heretofore understood it--they object, because this is not
their belief, and therefore we break the ninth commandment! Their own
brethren charge _them_ with a departure from the old doctrines, and they
deny it! and charge them in turn with bearing false witness! In the
midst of our perplexity on this subject, while we are looking every way
for light, up comes Mr. M. and tells us, we are unwilling our people
should know what Calvinists believe!! Is this generous, or just? We
repel the charge, and demand proof. And in the mean time, as a farther
proof that the charge is unfounded, I will, Messrs. Editors, with your
consent and approbation, make a proposition to Mr. Metcalf. It is
certainly desirable, that both Calvinists and Methodists should hear
_both sides_. Mr. M. seems very desirous to enlighten the Methodists.
This is very well. But we also wish to enlighten the Calvinists. To
accomplish this, the discussion on both sides should be put into the
hands of the people on both sides. If, then, some reputable and
extensively circulated Calvinistic periodical will publish my sermon,
and the discussion which _has_ arisen, or _may_ arise out of it, on both
sides, the Christian Advocate and Journal will publish Mr. M.'s letters
and the discussions which shall follow; provided always, that it shall
be submitted to the respective editors, whether the pieces are written
in respectful and becoming style and language; and provided also, that
the Calvinistic editor shall, by consenting to this arrangement, he
considered as thereby acknowledging, that Mr. Metcalf is a suitable man
to manage the controversy in behalf of the Calvinists, and that you,
Messrs. Editors, by consenting to the arrangement, will thereby consent
that you are willing to trust the controversy in my hands, to be managed
in behalf of the Methodists. To give an opportunity for the Calvinistic
periodical to be prepared, I shall wait a reasonable time, when, if the
offer is not complied with, I shall want the privilege, perhaps, of
occupying the columns of the Advocate, by the insertion of a few numbers
touching the present Calvinistic controversy, both as relates to their
own differences, and also as relates to the general question between
them and us.
NUMBER III.
INDEFINITENESS OF CALVINISM.
THE readers of the Christian Advocate and Journal will recollect the
proposition, made to the Rev. David Metcalf, in the 8th No. of the
present volume, on the subject of his review of my sermon. This
proposition has not been complied with on the part of Mr. M., and
according to the following extract from the New-York Evangelist, no
compliance can be expected:--
"We have seen," says the editor of the Evangelist, "in the Advocate,
since Mr. Metcalf's work was published, a letter from Dr. F., in which
he shows his desire that the discussion shall still go forward. There is
one condition he exacts, however, which we think impracticable. It is,
that some person should be designated, by a sort of common suffrage, as
the champion of Calvinism. Now the truth is, Calvinists, as a class, are
rather remarkable for thinking for themselves; and of course, while
there are great principles on which, as a class, they all agree, there
are many things which will be held or stated differently, by different
minds. Consequently, we can, each of us, defend ourselves, and defend
Calvinists as a class; notwithstanding, each one may think his fellow
holds some errors, and therefore, in his contest with Calvinism, Dr. F.
must assume to himself the responsibility of selecting those doctrinal
points and modes of statement which distinguish _Calvinists as a class_.
And when he has found these principles, we hope he will either confute
or embrace them."
I have copied the above for the farther notice of the public, not only
as a remarkable paragraph in itself, but also as having an important
bearing on the present controversy. There are several things in it
worthy of special notice.
In the first place we see, if other editors think with this one, and
that they do, we are left to infer from their not offering their
periodicals for the controversy, there is no hope that my proposition
will be accepted. We then have the reason--because there is one
impracticable condition. But why impracticable? The editor tells us,
"Dr. F. exacts that some person should be designated by a sort of common
suffrage to be the champion of Calvinism." I cannot believe the editor
means to misrepresent me; and yet he has done it. My words are,
"Provided that the Calvinistic _editor_ shall, by consenting to this
arrangement, be considered as thereby acknowledging that Mr. Metcalf is
a suitable man to manage the controversy on the part of the Calvinists."
Here is nothing said about a "sort of common suffrage." In case of
compliance by Mr. Leavitt, or any other editor, the only vote to be
polled and counted would be his own. Not a very extensive suffrage this!
And if Mr. L. thinks the condition impracticable, it must be owing to
_moral inability_ existing in his own mind, growing out of the belief
that Mr. Metcalf _is not a suitable person_ to manage this controversy.
Hence it is well I took the precaution I did; for Mr. M. is a stranger
to me; and I do not wish to engage in a controversy on this subject with
any man who is not, by his class, considered responsible. Perhaps Mr.
Leavitt knows of some one, who would be suitable, in his judgment, and
who would accept of the offer; or perhaps he himself would be willing to
engage in the discussion. I do not wish to confine it to Mr. M.; nor do
I wish to be considered in the light of a general challenger who is
seeking an adventure. The subject is an important one, and I am willing
to discuss it with any candid responsible man. We were most unjustly, as
I believed, accused of keeping our people in ignorance of Calvinism, and
of preventing them from reading on the other side, for the base purpose
of preventing them from being convinced of the truth. To render the
subject fair and equal, therefore, and to wipe off this aspersion, I
made the proposal; and if Mr. M. is not a suitable man, let some other
be found.
But we are informed farther in this paragraph, that one great difficulty
in complying with my condition is, that "Calvinists, as a class, are
remarkable for thinking for themselves," &c. If the editor designs to
say, as the natural construction would imply, that the whole class are
remarkable, in their character as Calvinists, for thinking and believing
differently and independently of each other, then his proposition is a
contradiction. They, _as a class_, are remarkable _for not being a class
at all_, having no properties or qualities in common! His argument also
would require this construction, because he is showing why no one could
be the proper champion of the class, for the reason that, as a class,
they did not think alike. If _Calvinism_ be a general term, it includes,
in its extension, all those individuals or sub-classes of individuals,
and only those, that hold certain doctrines in common, and it embraces
all those doctrines, and only those that are held in common by the
class. If, therefore, there is any such class, then most certainly they
think alike in all those things that constitute them a class; and by
consequence, any one of the number, otherwise competent, would be
qualified to represent and defend the class as such, however much he
might differ from many of "his fellows," in other things. If, therefore,
there is any force in the argument, that it is impracticable for any one
of the number bearing the name, to become the champion of _the class as
such_, because they differ so among themselves, it must arise from the
fact, that there are no "great principles" held in common among them,
and, of course, there is _no class_. All the writer says afterward,
therefore, about "great principles in which they all agree," is mere
verbiage, signifying nothing. For if we give it any meaning, it would be
a contradiction of what he had stated before, and a complete
nullification of the only argument adduced as a reason for not complying
with my proposal. There is another reason why I think the above a fair
view of this subject. In the same paragraph it is said, "Therefore, in
his contest with Calvinism, Dr. F. must assume to himself the
responsibility of selecting those doctrinal facts and modes of statement
which distinguish _Calvinists as a class_." This is more unreasonable
than the requisition of Nebuchadnezzar, when he commanded the wise men
to _make known the dream_, as well as the interpretation. Would an
intelligent and ingenuous man, such as we have a right to expect a
religious editor to be, give such an answer, under such circumstances,
if he could have told us what Calvinism is? We have been accused, not by
Mr. Metcalf only, but by Calvinists of the old school, and the new
school, and _all the schools_, that we misrepresent them, that our
preachers make it their business to misrepresent them,--that my sermon
was a most scandalous misrepresentation, and that we studied to keep our
people ignorant of what Calvinism is. When this is replied to, by
entreating and conjuring those who bear the name of Calvinism, to tell
us what it is; and when we offer to discuss the subject, in their own
periodicals, and give them an opportunity to discuss it in ours, and to
inform our people, in their own way, on this doctrine--a death-like
silence on the subject reigns throughout the whole _corps editorial;_
until at length the Evangelist speaks,--We cannot comply; we each and
all, as a class, are so remarkable for thinking for ourselves, it is
impracticable for any one to state and defend those doctrinal facts
which _distinguish us as a class_, and therefore Dr. F. must assume to
himself the responsibility of selecting them!! If Calvinists cannot
agree in their own system, and cannot trust any of their fraternity to
state and defend it in behalf of the class, why do they accuse us of
willful misrepresentations, in stating their system? Why, in short, do
they not begin to doubt whether, _as a class_, they have any system? It
is time for those who bear the name to know, and for the public to be
distinctly informed, whether there is any thing _real_ represented by
the term Calvinism? If there is, then, whether the term is a common or a
proper noun? If it is a common noun, or a general name, then, what are
the qualities, the properties, or doctrines designated by it? If no one
can tell,--if those who "write about it, and about it," week after week,
think it _impracticable_ to define or describe those doctrines for the
class, because they think so differently, of course it follows, if the
name is retained, it is not a general, but a _proper name_, and belongs
only to individuals. And though it has been assumed by many individuals,
yet it has in each case an individual definition, which by no means
enters into the definition of the term, as assumed by any other
individual. And therefore it is as inconsistent to talk about the _class
of Calvinists_, as it is to talk about the class of Johns or Joshuas,
and as absurd to infer that two men are in any of their real
characteristics alike, because each is called _Calvinist_, as to argue
that the editor of the Evangelist and Joshua, the son of Nun, belonged
to the same class, because both are called Joshua. And this appears to
me to be very nearly the true state of the case. Calvinism, as
designating a class, has always been rather vague and unsettled in its
definition, from the days of John Calvin himself. And this was one of
the offensive objections brought against it in my sermon--an objection,
however, that has been abundantly confirmed by recent events. As I wrote
and published of another doctrine some years since, so I may say of
Calvinism now. It is a proteus that changes its shape before one can
describe it--an _ignis fatuus_, that changes its place before one can
get his hand on it. And here I will stop to say, It will avail nothing
for any one to take offence at this statement. It is not because I
dislike men who are called Calvinists, that I thus speak. I know many of
them personally, and esteem them highly, but of their doctrine, and
their system, and their name, I must speak freely. And the best
refutation they can give, is to come out if they can, and define and
explain their system. I care not what shape it is presented in; I am
willing to meet it. If it puts on an Arminian character and dress, like
the review in the Christian Spectator, I will only ask the privilege of
baptizing it anew, and giving it a legitimate name. But as there seems
now little hope of being permitted to meet it in the manner proposed, it
only remains that I proceed, according to promise, to "occupy the
columns of the Advocate with a few numbers, touching the present
Calvinistic controversy, both as relates to their own differences, and
as relates to the general question between them and us."
I cannot but think this an important moment to look into this subject.
The signs of the times indicate that the spirit of inquiry is abroad,
and the old platforms are shaken. In this breaking up of erroneous
systems, there is danger of extremes and extravagancies, more to be
dreaded, perhaps, than the old errors themselves. Hence, the necessity
for every man who _has_ the truth to be on his guard against the
currents, new and unprovided for, that may otherwise drive him from his
safe moorings: and hence the necessity also, that he who has weighed
anchor, and is afloat upon the unexplored sea of philosophic speculation
should be aware of the rocks and the quicksands on the opposite shore.
An abler hand than mine is certainly needed on this occasion; such a one
I hope may be found. But in the mean time I will, as I am able, say a
_few things_, with the sincere prayer that I and my readers may be led
into all truth.
NUMBER IV.
SKETCH OF THE PAST CHANGES AND PRESENT STATE OF CALVINISM IN THIS
COUNTRY.
In the former No. it was seen that the indefiniteness and mutability of
the Calvinistic system had thrown a kind of irresponsibility around it;
which renders this controversy, in many respects, extremely
unsatisfactory. This might, at first, lead to the conclusion, that
farther discussion would be useless. On farther thought, however, it
_may_ appear, that this very circumstance will render the controversy
both easier and more promising. This diversity of opinions has produced
serious discussion among the predestinarians themselves, and has thrown
the system open to public view, and driven its advocates to a clearer
statement of their respective opinions. The effervescence, in short,
growing out of this excitement, has led to a more distinct analysis of
the system, and of course to a clearer discovery of its constituent
parts. Their arguments against each other, and the logical consequences
which they urge against each other's views, are, in many cases,
precisely the same that we should advance, and have often urged, in
opposition to predestination. Much of the work, therefore, is prepared
for us, and brought forward in a way to produce an effect among
Calvinists themselves, where we could not be heard.
To understand this subject however fully, and to follow out this
discussion advantageously, it will be necessary to glance at the
different changes and modifications of the Calvinistic system; and to
take a brief survey of the present state of the parties.
The religious faith of our puritanical fathers is too well known to need
a delineation here. This faith was at an early day defined and formally
recognized, in the Cambridge and Saybrook platforms. The first
refinement (improvement it can hardly be called) upon this ancient
faith, was the metaphysical theory of Dr. Hopkins. The leading dogmas of
this theory were, that God was the _efficient cause_ of all moral
action, holy and unholy; and that holiness consisted in disinterested
benevolence. Insomuch, that the answer to the question, "Are you willing
to be damned?" was deemed a very good criterion by which to judge of a
religious experience. While the doctrine of predestination was in this
manner _going to seed_, and bearing its legitimate fruits, in one
direction, it received a remarkably plausible modification in another.
The atonement, which was formerly limited to the elect, was now extended
to all; and the invitations of the Gospel, instead of being restrained,
as before, to the world of the elect, were extended to the world of
mankind. But as it would be useless to hold out invitations to those who
could not accept of them, another refinement was introduced, and man was
found to possess a natural ability to receive salvation, although he
laboured under an invincible moral _inability_, which would for ever
keep him from Christ, until drawn by irresistible grace. This discovery
led to other refinements in language, so that a kind of technical
nomenclature was formed, out of words in popular use, which words, by an
accompanying glossary, were so defined as to correspond with the
Calvinistic system. Thus, "You can repent if you will," meaning,
according to the technical definition, "You can repent when God _makes_
you willing," and so of the rest.
This theory, sustained as it was by Dr. Hopkins, Dr. Emmons, and others,
gained many proselytes, and seemed likely, at one time, to become the
universal creed. Its metaphysical abstrusities and distinctions gave it
an interest for the student; and its plausible and commonsense terms
gave it popularity with the people. In the mean time, however, several
causes conspired to introduce a great revolution in the religious
sentiments of many, which, as it has had a very important influence in
modifying Calvinism itself; I must here stop to notice; I allude to the
introduction of Unitarianism and Universalism. The proximate causes of
the introduction of these sentiments were, among others, probably the
following. The Antinomian features of old Calvinism had introduced into
the Churches a heartless Christianity and a very lax discipline. It was
natural, therefore, when religion had come, in point of fact, to consist
chiefly in external performances, for its votaries to seek a theory that
would accord with their practice. Unitarianism was precisely such a
theory. It is also to be noticed, that the state of formality and
spiritual death that prevailed, was greatly increased by the withering
alliance which then existed between the Church and civil government.
This revolution was undoubtedly hastened also by the ultraism, on the
one part, and the technical inconsistencies on the other, of the
Hopkinsian theory. The elements had been long in motion, and at length
they united in an array of numbers and influence that wrested the
fairest portions of their ecclesiastical domain from the orthodox
Churches of Mass., and turned them over, together with the richly
endowed university of the state, into the hands of the Unitarians.