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 which spoke in that day are now all cold and silent; even Emmons, the brave old intellectual athlete of Franklin, now sleeps with his fathers,—the last of the giants. Their fame is still in all the churches; effeminate clerical dandyism still affects to do homage to their memories; the earnest young theologian, exploring with awe the mountainous debris of their controversial lore, ponders over the colossal thoughts entombed therein, as he would over the gigantic fossils of an early creation, and endeavors in vain to recall to the skeleton abstractions before him the warm and vigorous life wherewith they were once clothed; but Hopkinsianism, as a distinct and living school of philosophy, theology, and metaphysics, no longer exists. It has no living oracles left; and its memory survives only in the doctrinal treatises of the elder and younger Edwards, Hopkins, Bellamy, and Emmons. It is no part of our present purpose to discuss the merits of the system in question. Indeed, looking at the great controversy which divided New England Calvinism in the eighteenth century, from a point of view which secures our impartiality and freedom from prejudice, we find it exceedingly difficult to get a precise idea of what was actually at issue. To our poor comprehension, much of the dispute hinges upon names rather than things; on the manner of reaching conclusions quite as much as upon the conclusions themselves. Its origin may be traced to the great religious awakening of the middle of the past century, when the dogmas of the Calvinistic faith were subjected to the inquiry
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