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In Answer to this, you oblige me with another Specimen of my Reasoning: “God and my

Soul are,” according to my Way of Arguing, “ each Being ; but not Beings, “ because they do not exist separately.' And is this a Specimen of my Reasoning ? Surely you could not think me so senseless. My Soul is actually divided from God as He exists in Heaven; and a3 to that particular (I was going to say numerical) Substance, in which I live, and move, and have my Being, I am capable of being removed from That, considered as particular, to any Other, (call it Portion or Whole) of the Deity. Where

go the Deity is still. But then it is the Deity as locally distinęt; and by Annihilation I am entirely cast ouť of his Presence.

But this is not all. Another Ingredient of Unity is, that the Substance be of the same Kind, or homogeneous. Now though God is a Spirit, and my Soul a Spirit; yet Spirit does not signify one determinate Kind of Being; butis onęof your negative Ideas. And though we call every Thing Spirit that is not Matter; yet it is as improper a Division to range Beings into Spirit and not-Spirit, as it would be into Horse and not-Horse. As my Soul is of a quite different Essence from the Table on which I write, though they are both Substance so God transcends

.my

Soul infinitely more (though they are both Spirit) than my Soul can this Table.

Homogeneity

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Homogeneity therefore, or a Negation of Mixture, being to be taken into the Account of Unity, as well as Indivihbility; it is plain my Soul, however closely united, cannot be strictly one with God.

To conclude. Whatever Being homogencous, is essentially united, is one, whether the Scheme of Extension, or Non-Extenfion takes place; nay, if

you fhould reject them both, it will stand collected in itself

upon the sure Bottom of common Sense. The Trinity is Substance and Substance effentially united- -Therefore the Trinity is One.

You will find this Letter very confufed: But having had so many Proofs of your Candor, I am under no Apprehension upon that Account.

I should be dead to all Sentiments of Friendship, if unaffected with

your

last

very affectionate Paragraph. I cannot equal it; and therefore will not attempt it.

That you may long continue happy in the Poffeffion of an easy Fortune, a clear Head, and a generous Heart, is the fincere Wish of,

SIR,

Your most affectionate Friend,

And humble Servant,

JER. SEED.

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To the Rev. T. H. relating to a Pasage in

one of the Author's Sermons.

DEAR SIR,

I

any of

AM obliged to any Person, who will

point out to me what he apprehends to be a Fault in

my Writings.

As to the Passage which you mention, Vol. II. p. 95. my only Fault is, which is a great One, that I have not expressed myself as I should have done. My Meaning was, that " the Number of the Damned will bear no '

more Proportion to that of the Blessed throughout the whole Universe, than, etc.' not confining myself to the Inhabitants of the Earth: Accordingly, in this very Sermon, Page 125, Line 19th, I expressly call the Damned a few incurable Members of the whole stupendous Body of the Universe; not meaning that they were absolutely few, but comparatively with the whole Body of intelligent Beings. If the worthy Gentleman, whose Name you do not mention, had thought my Words capable of this Construction, I dare venture to say, he would not have made any Objection against them.

But

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But supposing my Words will not bear this Sense; give me Leave to observe, that they are not a positive Assertion, as you seem to think; they are only a charitable Presumption. If I had had sufficient Authority from Scripture, I would not have said, it may be presumed; - but, it is certain. The Reasons for such a Presumption (for they are not strong enough to found any Doctrine upon) are as follow. First, If I Í am not mistaken, one half of Mankind are cut off before they come to the full Use of their Reason, or have their Senses sufficiently exercised to discern between moral Good and Evil. These, if baptized, are undoubtedly in a State of Salvation; if ụnbaptized, they may be saved by the uncovenanted Mercies of God; at least, they will not be made miferable in a future State. Secondly, If you add to these all those who live and die in a State of invincible Ignorance, or a State that makes very near Approaches to it, (surprizing Inflances of which you may meet with even in our own Country) the Number rises greatly above one half of Mankind. Thirdly, Among Adults, (who have, or may have clear Ideas of their Duty) for one that lives and dies å hardened Criminal, there are Numbers who do not allow themselves in the habitual Practice of any deliberate, known Sin. Instances of Baseness, Villainy, and malicious Wicked,

ness refer

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ness are still furprizing ; which they would not be, unless they were rare and uncommon. But enough of this, that I may not enter on a beaten Topick.

It has been proved at large, that there is far more moral Good than Evil even in this Earth ; and consequently, one would think, far more good Men, in a qualified Sense of the Word, than bad : Consequently, there will be more happy than miserable even among Adults, who have, or may have just Apprehensions of their Duty. And for those who have not, and perhaps cannot have, God will accept them according to what they have, and not according to what they have not. These last, however, , I take to make up the Bulk of Mankind in all Ages. For the Prevalency of moral Good, see Archbishop KING on the Origin of Evil, especially Note (AA).

Laying all these Things together, viz. the Case of Infancy and Childhood, the Cafe of invincible Ignorance, the much greater Number of good Actions than bad, I think there are fullicient Grounds for a charitable Presumption, and I meant nothing more. A great many other Things might be taken into the Account, as the Strength of some Men's Passions, which I have hinted at in the fame Paragraph. As for the Scripture Texts which seem to say, that the Number of the faved will be few, I beg Leave to

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