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    ridicurcms expression to that of an ancient Heathen , ** I know nothing Except that I know nothing . " And upon this very principle I consider our ^ orthodox brethre n as-the . greatest of all sceptics . The real question is , shall we retain the character of ra *

    tional theologians , and be ruled by the manifest deductions of reason \ or shall we , fearing to offend existing prejudices , bow down and prostrate our understandings , in true orthodoxy form , before the pope-like tyranny of preconceived notions ; and suspending

    the legitimate operation of our rational powers , in the chaos of dark uncertainty , sink into the horrible gloom of universal scepticism ? One of these two alternatives we must adopt , and I leave yoUr enlightened readers to take their choice .

    2 ndly . Mr . Eaton observes , No one will hesitate to admit , that all created beings , however perfect and exalted , must ever remain finite , and at an immeasurable distance from the peerless glory and excellence of their Creator ; bat the question is , not

    whether man will ever possess infinite and abstract perfection , but whether the I > eity can place him out of the reach of danger , errcfr and evil . " To this I reply that they are both the same question , only differently put ; for if it be admitted , " that all created

    beings must ever remain finite , " it remains for him to shew the possibility of the Deity's placing finite man out of the reach of finite circumstanceserror and evil , which would be no less than to make him infinityv The fact then is , that he has here admitted all

    that the hypothesis asserts ; and I beg to remind Mr . E-, that until the €€ error in the premises" be clearly painted out , " the glittering castle" stands on the solid and immoveable rock of truth and certainty . 3 rdly . Mr . E / s feelings are enviable in his anticipations of a state where ** nothing shall interfere with the happiness or the righteous / ' and he adds ,

    " and to give the most absolute security from miscalculation , frailty and m , God will be all iia all . ** Truly adtry should I be to di&turb these ^ tk £ pfc € ions , and hie wilt be surprised , perfeaptr , wben I declare my thorough conviction * that my hypothesis best secures ail the deliglrtful anticipations of futurity that we can or ought to

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    ccmceivfcr < Gertfualy *? nothing hhsH& interfere with the happiness of the righteous , ** because it bad been proved by th © hypothesis , ( and which proof your readers will recollect not only remains tmrefiuted , but even unassaiL

    ed 9 neither of niy opponents having even attempted to meet and refute the arguments on which it is grounded , ) that the happiness of all beings with limited attributes is , and ever must be , built upon a state of variation and transition ; that it could not exist at

    all in a perfectly unchangeable state ; and , therefore , that an unchangeable state would be the most effectual means of interfering with , and destroying , the happiness of the righteous : and . doubtless , God , the author and

    conductor of that limited state of perfection which must ever be requisite for the welfare of limited attributes , " will be all in all , " to secure the most apt and suitable perfection , and best possible happiness , of his creatures . The security of the happiness of the righteous , therefore , by no means warrants the conclusion of a

    perfectly infinite , invariable or unchangeable state , but the very contrary : I rejoice , however , with Mr . E . in the anticipation of a state where

    there will be " no more death /* i . e . no change or transition so violent and appalling as death ; but surely we are not from hence obliged to conclude that changes and renewals of a more easy nature than death will not be

    perpetually taking place . That the perfection and happiness of the righteous will never be infinite or unchangeable , but will ever require a state of change and variation , even to support that happiness , and will aecessarily ever remain subject to some degree of " miscalculation * frailty and ill "—the

    inevitable lot of all finite beings , seem to be tacitly admitted by the almost universal sentiment of all sects and parties , that there will be progressive improvement in heaven ; since improvement necessarily supposes imperfection , and progressive

    improvement the auccessive changes by which that improvement will be > effected * Besides which , perfection not b *^ capable of improvement , and as all imperfect toft must be tiie effect of limited attributes , and as limited atr tributes mudt be the inberitftnefi of all created beings , however exalted } lt

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    ?( X § Mr : Hinton on his Hypothesis of the inevitable E&is&enee iff Ev $ i

• Citation
  • Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Dec. 2, 1823, page 708, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct1791/page/28/