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LETTER VII.

SIR,

HOPKINSIANISM, as you are well aware, claims high rank amongst systems deemed orthodox by numerous votaries. So aspiring indeed are its pretensions, as boldly to assume the lofty title of Calvinism improved. But this arrogancy you have humbled in the dust; for in your contrast you have compelled it to take rank, as holding the first place only in the class of heresies.

As it is highly unbecoming to intermeddle where domestick difficulties occur, I shall therefore endeavour not to irritate brethren against each other; but consider and treat Hopkinsians as, at least, the avowed friends, and ablest allies of Calvinists. For it was, that when Calvinism, hard pressed and goaded by the force of Arminian arguments, urged home by Whitby and others, that the subtle Edwards and his coadjutor, Bellamy, rallying in defence of the tottering fortress, expeditiously, and with singular dexterity devised means to repel the assailants.

EDWARDS, more especially, with a species of mechanical prowess, surpassing even the ingenuity of Archimedes, soon reared and planted on the ramparts of the battered fortress, a metaphysical engine endued with astonishing powers. For such was its construction, through means of principles taken for granted, that the self activity of spirit became reduced to the

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passiveness of a beam and scales moved by weights, and so thorougly imbued was its essence with this principle of materiality, that whosoever attempted to ply it was himself speedily transformed into a mere mental machine; and, as if by magnetick attraction, became instantly suspended on the beam dangling up and down, as the preponderating weights were shifted to either scale. This great machine, thus plied, effused on all who assailed it such overwhelming mists and fogs of fallacious distinction, bewildering definition, sophistical inference, and irksome tautology, that but few were able to discover or approach its vulnerable parts of necessarian liberty, mechanism of mind, and preposterous natural ability, begetting on the will a mulish progeny of moral volitions.

BELLAMY, encouraged by this successful invention, and observing that the Calvinistick tenet of "unconditional reprobating wrath" was still hugely offensive to multitudes, who could no otherwise regard it, but as being unqualified cruelty, aided his ingenious friend in devising a mirror, which, by the power of reversing objects, could transform cruelty into compassion, sin into divine glory, and absurdity into plausible argument. This mirror was "love of being in general," set in a frame gilded with disinterested love. And such were the effects of this surprising mirror, that thousands looking therein became instantly so enamoured with unconditional reprobating wrath, that losing the power of due and sober reflection, they quickly fancied themselves perfectly willing, in order to glorify God, to go to hell, and be eternally damned.

It was under the influence of these exquisite advantages to Calvinism, of this machinery and mirror, that HOPKINS arose into view. This singular reformer appears to have possessed a mind emulous of distinction, patient of fatigue, acute in discrimination, and daring in inference, but narrowed within the circumscribed limits of sectarianism. With these qualifications he boldly innovated on Calvinism, not to mutilate, but to amend, nor yet to subvert, but to establish it on an immovable foundation. Therefore, what to him appeared defensible, he retained; what he deemed untenable, he abandoned. Legitimate inferences, he admitted, avowed and vindicated; and, applying the Bellamite and Edwardean mirror, further embellished with a surprising glare of benevolence; assumption became tinged into argument, effrontery appeared modesty, deformity was sublimated into beauty, and finally, plying dexterously the Edwardean machinery, he, in concert with numerous disciples, actuated by automaton energy, boldly bade defiance to every arminian foe.

EMMONS, as his coadjutor and successor, appears. now to unfurl the banner, and direct the march of Necessarianism. This distinguished gentleman, on stepping into the Hopkinsian Divinity Chair, vacated by the death of his renowned friend, found himself in possession of important advantages. The machinery and mirror were invented, improvements made on them, and besides, were extensively put into successful operation. The horrour, usually attendant on novel and impious absurdities, had generally abated.

For by that time, the ears of mankind were become gradually accustomed and familiarized to hear with patience the most offensive contradictions. Numerous disciples were found to embrace and vindicate them. The press groaned beneath the redundancy of their effusions. Numerous pulpits, on each Lord's day, zealously propagated the new divinity. Colleges adopted and sanctioned the philosophical theology of the rising sect—whilst this illumined subreformer was himself a host. Formed by nature for metaphysical disquisition, inducted into it from childhood, trained to it by education, and accustomed to it by habitual exercise; he, without scruple, and perhaps without due previous examination of first principles, commenced in that career, which loudly invited to future fame. If Edwards and Hopkins, were each, expert and subtle metaphysicians, yet neither possessed in any high degree, ease of diction, elegance of expression, or harmony of fascinating periods. These in the superlative, seem to have been reserved, to grace the productions of the philosophical divine of Franklin. But as it may be inexpedient to enlarge here on the performances of this popular teacher, sanctioned by so many churches, and resorted to by numerous ministerial candidates; I shall close these remarks by further observing, that ease and elegance of composition, acuteness of discrimination, perspicuity of expression, and boldness and fertility of inference, are but pitiful compensations to society, for the pestiferous principles diffused therein, and by these very means disseminated with the greater success. For what is Hopkin

sianism, or Emmonism, but a system, which, under the pretence of refinement in reason, and in moral and religious sentiment, outrages them all? For by reducing all created existences into systems of mere passive machinery, if any guilt can be supposed possible to exist in such a creation, the whole mass thereof, must, by unavoidable implication, attach alone to that Being, who, according to Hopkinsianism, is the only self active agent throughout the whole universe.

Moral agency and its concomitants shall be considered in my next.

LETTER VIII.

SIR,

MORAL AGENCY, as involving the character of a person whose actions or volitions render him praise-worthy, or which deservedly subject him to blame or punishment, is a theme which demands our peculiar and special attention; because this is the very pivot on which our researches into Hopkinsianism, will, in a great degree, turn.

The metaphysician of Stockbridge was strangely misled when he defined moral agency to "consist in pontaneous, voluntary exertion."* And, also, when the same page he repeats, "that spontaneous, vol

West's essay, page 17,

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