Calvinistic Controversy

Since writing the above, I have seen an inquiry of a correspondent in one of the Calvinistic papers, in these words, “Why do our Calvinistic writers retain the words which seem so sadly to perplex our Arminian brethren, when it is certain that we do not attach the signification to them which they always pretend?” and then instances in the word “foreordain.” The editor, in reply, gives as a reason for using these words, that they are Scriptural; and seems to deem it necessary that they should persist in this use until we submit. This reply of the editor reminded me of a remark of Mr. Tyler, in his sermon already alluded to: “The Calvinist contends that God resolved, from eternity, to permit all the sins and miseries which were to take place; and this he calls, in the language of the Bible, foreordination.” Now, not to stop here, to show that no true Calvinist would ever call foreordination and permission the same thing, for Calvin has, as we have seen, clearly distinguished the two words from each other, I beg the privilege of adding a thought or two on this idea of Scripture authority for the use or these terms. For if it is only because the Scriptures use these words in this sense, that they persist in using them, I think we may easily settle this question. Let it be shown that the Scriptures use “foreordination,” or “predestination,” in the sense of mere permission – not absolutely hindering. Again: let one passage be shown in which it is said, God “predestinates” all things, or “foreordains” whatsoever comes to pass. If this cannot be done, how futile, how more than absurd is it, to talk about using these words, because the Scriptures use them! To use Scripture words out of the Scripture sense, and then appeal to Scripture to sanction this use, is as sad a perversion of the Scriptures as it is of logic. Indeed, to give such a meaning to the word predestinate, is at once to take away the principal scriptures quoted by the reviewer, and others, to prove Calvinistic election. See Eph. i, 5; ii, 10; Rom. viii, 29. Does predestination in these passages mean merely to permit, or not to hinder? and do these passages teach a personal election to eternal life? Is this all the Calvinists mean by the election of sovereign grace, not of man, nor of the will of mans but of God? Alas! for the elect! If man does not elect himself, and God only predestinates, that is, permits – does not hinder his election; who, we ask, will elect him? How does error destroy itself! These gentlemen may take which ground they please; they may either acknowledge that Bible predestination means an efficient purpose of God to accomplish an object, and then meet the sermon on the issue there proposed; or they may interpret these words as the reviewer has, and then give up those passages which they consider their strong hold, in favour of Calvinian election. In either case their system must suffer serious loss. Nothing could be more unfortunate, I think, than this appeal to the Bible to sanction such an abuse of terms. As to the word foreordain, I do not recollect that it occurs in our translation. Jude 4, has “before of old ordained,” &c, but it is in the original very different from the word rendered predestinate. The allusion is to characters that were proscribed for their sins, and designated for deserved punishment. The original for predestinate, proorizo, is used in only one place, so far as I can find, with any direct reference to a sinful act, Acts iv, 28. This passage is quoted by the reviewer. But the determination here spoken of, he himself informs us, relates to “the purpose of God to make an atonement for the sin of the world, by means of the death of Jesus Christ.” Hence the predetermination of God, in this instance, probably refers to the work of atonement, without including therein any special decree in respect to the means of the suffering. Christ could have suffered, even unto death, in the garden without any human means. But inasmuch as these men had the murderous purpose, God “chose to leave Christ to their power,” &c, therefore decreed the atonement, but permitted the means. This seems to be the most rational construction. But whatever Calvinists may think of this passage, the Scriptural use of the word is clearly on the side of its proper meaning – an authoritative ordinance that the thing predestinated shall be.

I will avail myself of this opportunity to correct one or two errors of the reviewer, respecting the sentiment of the sermon, which had escaped my notice. He says, my “view of predestination is a determination of God to produce a given result by his own immediate and efficient energy.” This is a mistake. I said nothing about immediate energy; this is an essential misrepresentation of the sermon. Again: “On Dr. Fisk’s principle, it is impossible for God to use the voluntary agency of any creature, to accomplish any valuable end in his kingdom, and yet leave that creature accountable for his conduct.” This is so manifestly incorrect and unjust, that I am sure I need only call the attention of the reviewer to it a second time, to secure a correction from himself.

NUMBER II.

A PROPOSITION TO CALVINISTS

The communication below contains a proposition from Dr. W. Fisk, which, however much we dislike theological controversies, we believe is appropriate and interesting at this time. Such a discussion, under such arrangements, will give the merits of the controversy to both sides; and will, at least, convince all of one truth – that the Methodist Episcopal Church seeks not concealment from the world or her members, as charged by her adversaries. But it will develop a still more important truth, and that is, what are the settled and definite opinions of the old or the new school in the Calvinistic Churches. It is known to all the world, that there is great difficulty in ascertaining what are the theological opinions of those ancient Churches of the land. They seem to be as far apart from each other as they are from Arminianism; and their replies and rejoinders to each other are as severe as if directed against us. The discussion must be interesting and profitable, carried on by two such persons as Dr. Fisk and his opponent, and under the steady supervision, as to temper and manner, of third parties as proposed. – Eds.

I have just received a pamphlet of about forty-eight pages, containing a series of letters, in answer to my sermon on predestination and election. These letters are written by the Rev. David Metcalf, of Lebanon, Connecticut, and purport to be an answer, not only to the doctrinal part of the sermon, but to the “charges,” as the writer is pleased to call them, contained in the sermon, and published afterward in a specific form, first in the Connecticut Observer, and then in the Christian Advocate and Journal.

It will be recollected by your readers, that I pledged myself to vindicate my statements against any responsible person, who, with his own proper signature, would come forward and deny them: or if I failed to support them, I would retract what I had written. This pledge Mr. Metcalf calls upon me to redeem; not indeed by bringing forward my proofs, or by making a reply; but, having thrown in his plea, he supposes that the cause is decided, and has himself made up the judgment, and issued the execution, and forthwith comes forward, and claims his damage. His words are – “Of the author of the sermon we claim a public acknowledgment of his errors, and make justice and equity the ground of our claim.” Again, “If Dr. F. makes no public retraction from the ground taken in his sermon – if after he shall receive these letters, [!!] remembering also what is said in the Christian Spectator’s review of his sermon, he shall allow another copy of it to be printed, I think he will find it difficult to convince any intelligent candid man, that he is not guilty of breaking the ninth commandment,” &c. The intelligent reader, who has studied human nature, will know how to make suitable allowances for the dogmatical and premature decisions, and high claims contained in the foregoing extracts. It is not an uncommon thing, that a zealous advocate succeeds in convincing himself of the truth of his cause; but utterly fails with respect to all others. I do not say, that this writer will not gain his argument; but it requires more “foreknowledge” than I am disposed to accord to him, to affirm this as a “certainty.” I demur against this hasty manner of making up the judgment. I wish to be heard in defence of my statements, and have objections also to bring against his statements, and supposed proofs and arguments.

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.

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.”