第52章 THE PULPIT AND THE PEW.(8)

In summing up the religious history of New England, it would be just and proper to show the agency of the Mathers, father and son, in the witchcraft delusion. It would be quite fair to plead in their behalf the common beliefs of their time. It would be an extenuation of their acts that, not many years before, the great and good magistrate, Sir Matthew Hale, had sanctioned the conviction of prisoners accused of witchcraft. To fall back on the errors of the time is very proper when we are trying our predecessors in foro conscientace: The houses they dwelt in may have had some weak or decayed beams and rafters, but they served for their shelter, at any rate. It is quite another matter when those rotten timbers are used in holding up the roofs over our own heads. Still more, if one of our ancestors built on an unsafe or an unwholesome foundation, the best thing we can do is to leave it and persuade others to leave it if we can. And if we refer to him as a precedent, it must be as a warning and not as a guide.

Such was the reason of the present writer's taking up the writings of Jonathan Edwards for examination in a recent essay. The "Edwardsian" theology is still recognized as a power in and beyond the denomination to which he belonged. One or more churches bear his name, and it is thrown into the scale of theological belief as if it added great strength to the party which claims him. That he was a man of extraordinary endowments and deep spiritual nature was not questioned, nor that be was a most acute reasoner, who could unfold a proposition into its consequences as patiently, as convincingly, as a palaeontologist extorts its confession from a fossil fragment. But it was maintained that so many dehumanizing ideas were mixed up with his conceptions of man, and so many diabolizing attributes embodied in his imagination of the Deity, that his system of beliefs was tainted throughout by them, and that the fact of his being so remarkable a logician recoiled on the premises which pointed his inexorable syllogisms to such revolting conclusions. When he presents us a God, in whose sight children, with certain not too frequent exceptions, "are young vipers, and are infinitely more hateful than vipers;" when he gives the most frightful detailed description of infinite and endless tortures which it drives men and women mad to think of prepared for "the bulk of mankind;" when he cruelly pictures a future in which parents are to sing hallelujahs of praise as they see their children driven into the furnace, where they are to lie "roasting" forever,--we have a right to say that the man who held such beliefs and indulged in such imaginations and expressions is a burden and not a support in reference to the creed with which his name is associated. What heathenism has ever approached the horrors of this conception of human destiny? It is not an abuse of language to apply to such a system of beliefs the name of Christian pessimism.

If these and similar doctrines are so generally discredited as some appear to think, we might expect to see the change showing itself in catechisms and confessions of faith, to hear the joyful news of relief from its horrors in all our churches, and no longer to read in the newspapers of ministers rejected or put on trial for heresy because they could not accept the most dreadful of these doctrines.

Whether this be so or not, it must be owned that the name of Jonathan Edwards does at this day carry a certain authority with it for many persons, so that anything he believed gains for them some degree of probability from that circumstance. It would, therefore, be of much interest to know whether he was trustworthy in his theological speculations, and whether he ever changed his belief with reference to any of the great questions above alluded to.

Some of our readers may remember a story which got abroad many years ago that a certain M. Babinet, a scientific Frenchman of note, had predicted a serious accident soon to occur to the planet on which we live by the collision with it of a great comet then approaching us, or some such occurrence. There is no doubt that this prediction produced anxiety and alarm in many timid persons. It became a very interesting question with them who this M. Babinet might be. Was he a sound observer, who had made other observations and predictions which had proved accurate? Or was he one of those men who are always making blunders for other people to correct? Is he known to have changed his opinion as to the approaching disastrous event?

So long as there were any persons made anxious by this prediction, so long as there was even one who believed that he, and his family, and his nation, and his race, and the home of mankind, with all its monuments, were very soon to be smitten in mid-heaven and instantly shivered into fragments, it was very desirable to find any evidence that this prophet of evil was a man who held many extravagant and even monstrous opinions. Still more satisfactory would it be if it could be shown that he had reconsidered his predictions, and declared that he could not abide by his former alarming conclusions. And we should think very ill of any astronomer who would not rejoice for the sake of his fellow-creatures, if not for his own, to find the threatening presage invalidated in either or both of the ways just mentioned, even though he had committed himself to M. Babinet's dire belief.

But what is the trivial, temporal accident of the wiping out of a planet and its inhabitants to the infinite catastrophe which shall establish a mighty world of eternal despair? And which is it most desirable for mankind to have disproved or weakened, the grounds of the threat of M. Babinet, or those of the other infinitely more terrible comminations, so far as they rest on the authority of Jonathan Edwards?