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The following Proclamation published in the Oriental Star, at Calcutta, is as consonant with common sense as the preceding proclamations of the Bishops and the Grand Sul. tan; and has exemplified in its effects, the pernicious tendency of fostering superstition in any country. As long as mankind submit to be governed by superstition and fanaticism, so long will the world be embroiled by their wily and deceitful frauds.

• To all counsellors and the Hakim of Surat, be it known, that the Emaumul Deen of the end of the world, or Emaum Meeden, has now published himself, and the name of this Durveish is Almud; and that in the Hindevie they eall him Rajah Nukluk. Be it further known to you, that if the Eslaum [the Mahomedan faith) is accepted, it is better, otherwise empty the town, or on the contrary you may prepare for battie. This Fakir is now come down from the fourth sky, with four bodies; combining Adam (on whom be peace) Essah the son of Marium, [Jesus, the son of Mary) and Ahmụd (on whom be peace) and they have all four come . upon one place; they have no guns nor muskets with them, but a stick and a bandkerchief are with me-be yourself prepared. Dated 11th Zilhij.” corresponding with the 17th January, 1810.

The disturbances raised by this fellow caused the loss of several hundred lives, and many towns were burnt before the insurrection could be quelled.

During a late overflow of the Ganges, near Hydwar, three Fakirs, who came for the purpose of performing their ablutions, were washed away and drowned-a circumstance considered by their brethren as an especial mark of divine favour, and celebrated accordingly.

No. 9.

“ Slave to no sect, who takes no private road, “ But looks through Nature up to Nature's God.”-POPE.

A FULL LENGTH PORTRAIT OF

CALVINISM.

.......

A PAMPHLET, bearing the above title, from which we take the following extract, was published about two years since by T. and J. Swords ; of which Mr. B. an Episcopalian clergyman of this city, is supposed to be the author. It gives, in our opinion, a just exposition of the cruel, unjust, and demoralizing doctrine of Calvinism.

Calvinists confound power with right. Because the Supreme being had the power to predestinate any portion of his creatures to eternal misery, they contend that he had the right so to do—than which, nothing is more false ; because, not being necessary, it would be unjust : and, it is impossible for omnipotent power to commit injustice, as there could bo no motive to induce it.

The person called St. Paul, who appears to have possess, ed Calvinistic principles, says, “Man is in the hands of God as clay in the hands of the potter,” &c. from whence, and other passages in what is called Holy Writ, is inferred the doctrine contended for by the Calvinists. But Paul's position is evidently founded in error. Inanimate matter cannot be honored or dishonored any more than it can enjoy pleasure or suffer pain ; and, therefore, the comparison made by Paul does not hold. The objection adduced by himself against punishment for actions predestinated, is substantial ;

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and which, incapable of answering, he has shuffled off by the inost palpable evasion.

The supposed pre-science of Deity has been considered, and perhaps justly, as tantamount to fore-ordination. But, as has been before urged in this work, it is, in our opinion, impossible, even for Omnipotence, to know a future contingency. The actions of a free agent cannot possibly be foreknown. The weakness of all created beings is, however, a sufficient guarantee for the order and stability of the Universe. The Supreme Being undoubtedly knows all that is necessary to be known. The Works of Nature will progress without any derangement, in respect to the whole, till the final consummation of all things, should that event ever happen, altho' man may commit many wicked acts unpredestinated and unknown, previously to their commission, to any being whatever.

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* Suppose a Painter to a human head,
Should join a horse's Lawrt, and widely spread
The various plumage of the feather'd kind
G'er limbs of different beasts, absurdly join'd-
* * * * * * * * * * * * *
Would you not laugh such pictures to behold ?
Such is the book, that, like a sick man's dreams,
Varies all shapes, and mixes all extremes.”

HORACE'S ART OF POETRY.

Just such a book is Calvin's Institutes. It is distinguished for elegant diction, and it contains many beautiful thoughts; but it is replete with horrid doctrines, and revolting views of the divine nature. At one time, the mind is delighted with the picture of divine benignity and mercy; at another, it turns away with disgust mingled with horror, at the description of arbitrary reprobation and tyrannic vengeance. A God who loves his creatures now meets our eye; an: then, a God who hates them with an everlasting hatred. Is this misrepresentation? It is not, as the following pas. sages will evince.

1. Calvin says, “ God not only foresaw that Adam would fall, but also ordained that he should ;” or, (to translate all the words of the original) - When therefore they perish in their corruption, they do nothing but suffer the punishment of that misery, into which, by his (God's) predestination, Adam fell, and drew liis posterity headlong with him:" consequently, Adam's eating the forbidden fruit was the necessaJ'y, unavoidable effect of the divine decree; and therefore was not a sin, but pure, formal, commendable obedience. And yet the Scripture represents Adam's act as displeasing to the Almighty, and the “ cause of all our woe.” · 2. Calvin vents his rage against his opponents in the following language : “ These virulent dogs vomit out not one kind of poison only against God. They deny that it is expressly asserted, that it was decreed by God Adam should perish by his falling; as if God had created the noblest of all his creatures to an uncertain end.”

3. “ Many,” says Calvin, “ thinking to excuse God (literally, to drive away hatred from God) so own Election, as to deny Reprobation. But this is two silly and childish ; for Election itself, unless opposed to Reprobation, cannot stand.”

4. Calvin dares to assert that, “ All men are not created for the same end ; (literally, in an equal condition) but some are fore-ordained to eternal life ; others to'eternal damnation. Therefore, according as every man was created for the one end, or the other, we say he was predestinated to life, or to death.” Again ; « God, of his will and pleasure, so ordains, that amongst men, some should be so born, as to be devoted from the womb to certain death, who, by their destruction, might glorify his name.”

5. But, as if this horrible doctrine were not enough, this audacious interpreter of Scripture says, in the 5th place, • Whom therefore he hath created unto the shame of life, and destruction of death, that they should be instruments of his wrath and examples of his severity, that they may como to their end; at one time he deprives them of the power of hearing his word ; at another he the more blinds and stupifics them.”

6. Calvin, in pursuance of his own horrid ideas of the divine nature, says, “ Behold, God calls to them (the reprobates] that they may be more deaf : He kindles a light, that they may be more blind : He brings bis doctrine to them, that they may be more confounded, and applies the remedy to them, but that they may not be healed.”

7. “ The reprobates would be thought excusable in sin. ning, because they cannot avoid the necessity of sinning; es

pecially since such nccessity is cast upon them by the ordination of God. But we deny that they are thence rightly excused.”

Thus it is evident, from Calvin's own words, which are perfectly explicit, that the reprobates are placed in a situation in which they cannot possibly help themselves, and in which they are carefully prepared for that damnation, to which, from the womb, they are decreed. Salvation is offered to them, but it is to mock them; light is shed around them, but it is to blind them; the voice of mercy is sounding in their ears, but it is to tantalize them ; God invites, and beseeches them to partake of heavenly bliss, but it is to thrust them down to the pit of hell.-0 ye admirers of this Geneda doctrine, how long will ye suffer yourselves to be deluded ? How long will ye delight in representing a benevolent, a gracibus, a merciful God, in colours which suit none but the Great Adversary of human happiness? How long will ye represent the sincerity of the Almighty as mockery; his truth as falschood ; his compassion as cruelty?

These are but a few of the passages that might be quoted from Calvin, to prove that he taught a system of nonsense and impiety ;-of nonsense, because it contradicts the genuine dictates of reason, and the common sense of mankind ;of impiety, because it derogates from the honour due to

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