In the first place, I object to him, that he has not come out and joined 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.